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How Unai Emery has revitalised Arsenal in all parts of the pitch - Duration: 12:04.
It was far and away the most exciting and encouraging result of Unai Emery's tenure at Arsenal so far
Amid the kind of febrile atmosphere expected in a north derby, Tottenham were blown away by an Arsenal performance of manic intensity, breathless speed and tactical dexterity
The result saw leapfrog their neighbours into the top four, while extending their impressive unbeaten sequence in all competitions to 19 matches
There's no question Emery's Arsenal are more resolute and harder-to-beat than the often brittle teams put out by Arsene Wenger
In just a few months, Emery has figured out how to extract maximum effort and reward from his players and appears to have a knack of making match-defining changes to tactics and personnel at just the right moment
At the Emirates Stadium on Sunday, he introduced Alexandre Lacazette and Aaron Ramsey at half-time, transforming a match they were losing
Arsenal fixtures unless statedArsenal (H)Huddersfield Town (H) Qarabag (H)UEFA Europa League group stageSouthampton (A)Tottenham Hotspur (H)EFL Cup quarter-finalBurnley (H) During the course of the match, Arsenal deployed three different systems, switching between them effortlessly depending on the flow of the match
It certainly left Tottenham outwitted by the end.But there is a freshness and a ferociousness about Arsenal's play this season that suggests the Emery era will be a successful one
Though it is surely too soon for Arsenal to be challenging Manchester City for the title this season, they can certainly make gains in one of the cup competitions
We take a closer look at how Emery has revitalised Arsenal in all areas of the pitch
GOALKEEPER AND DEFENCEThe facts and figures of the season so far suggest that Emery does have further work to be done in order to improve Arsenal defensively
At this point last season under Wenger, they had kept seven clean sheets in 14 fixtures and conceded 16 goals
This season, it's just two clean sheets and 18 conceded.But thanks to their greater firepower further up the field, the concession of these goals just isn't translating into defeats this season
They paid around £17million to sign centre-half Sokratis Papastathopoulous from Borussia Dortmund over the summer, while veteran right-back Stephan Lichtsteiner arrived from Juventus on a free
In addition, Bernd Leno was bought in for £19.2m to offer competition for Petr Cech between the posts and the German has successfully usurped Cech to become Arsenal's No 1 in the opening months of the campaign
There's no doubt that Arsenal's back line does remain susceptible to opponents who counter-attack with speed and this is something Emery has acknowledged
Though he remains stout in his belief that attack is the best form of defence - and that approach is paying off in their results - the likes of City and Liverpool have advanced to another level with their defensive stability this season
Arsenal have some way to go in this regard but Emery hasn't had the same amount of time to develop his team in the way Pep Guardiola and Jurgen Klopp have
It will almost certainly be the next area he overhauls.Things haven't been helped by Laurent Koscielny rupturing his Achilles tendon back in May and Shkodran Mustafi struggling for form at times
At the moment, defensive liabilities aren't holding Arsenal back but reinforcements will be needed next summer
MIDFIELDSunday's high-octane win over Spurs was a great illustration of how Emery has rapidly managed to overhaul Arsenal's midfield
Wenger's Arsenal teams of recent years were frequently accused of lacking bite in midfield - essentially since Patrick Vieira moved on - and they were all-too-frequently overrun by good opponents
That issue has been solved in part thanks to Emery's summer acquisitions and partly in his ability to get performances of tenacity and passion out of his players
Lucas Torreira's shirtless celebration will become an iconic north derby moment and his goal - Arsenal's fourth - capped a superb display by the Uruguayan in his first experience of the fixture
The £25m Arsenal paid for Torreira in the summer is already looking like an excellent piece of business and - dare we say it? - his drive and determination could be in the Vieira class
Both in his defensive disruptor role and in pushing Arsenal forward, Torreira was outstanding and it was no coincidence that Dele Alli and others had a quiet afternoon
If terrier Torreira offers the bite, then Matteo Guendouzi supplies the abundant energy needed in any midfield
Though the 19-year-old Italian only appeared off the bench on Sunday, he has enjoyed a highly impressive start to life
Signed for just £7m from Lorient back in July, Guendouzi summed up the slick and efficient transfer business Emery conducted after being installed
Instead of spending obscene sums of money on star quality, he chose to acquire players he believed were bespoke for the kind of football he wanted to play
We are starting to see the dividends of this.One existing player of note in Emery's squad was Aaron Ramsey and his introduction from the bench at half-time on Sunday helped provide Arsenal with the thrust they urgently needed
Plenty of fans raved about his performance post-match and it gets more and more baffling that Arsenal don't want to offer him a new contract
The way Emery has boosted Arsenal's midfield, restoring both bite and creativity, means they are no longer reliant on Mesut Ozil to conjure some magic as Wenger's Arsenal often were
The German, who apparently has a back injury, missed the Tottenham match and yet wasn't missed in the slightest
Arsenal seem to be much better off without his sulky presence. FORWARDSEmery resisted the temptation to splash the cash and strengthen his forward line over the summer, believing that he already had sufficient firepower in the form of Pierre-Emerick Aubameyang
How right this assessment has proved, with Aubameyang's two goals against Tottenham increasing his season's tally to 12 in 18 matches
The way Aubameyang finished off the second of his goals, drawing Arsenal all-square at 2-2, underlined his status as one of the world's deadliest strikers right now
In fairness, he scored 10 in 14 last season after joining from Borussia Dortmund in January but he seems to have stepped it up another level under Emery
Since he made his debut, Aubameyang has scored 20 goals in the competition. Only Mohamed Salah of Liverpool has scored as often in that time
His minutes-per-goal ratio of 103.6 is superior to everyone else as well - including the likes of Salah, Harry Kane and Sergio Aguero
He has been instrumental in an Arsenal attack whose sharp edge this season has seen them rack up 32 goals in 14 league games, more than everyone apart from City
While Wenger's Arsenal would often demonstrate plenty of silky build-up without necessarily getting a goal, Emery's forward line don't mess around
Alexandre Lacazette scored his seventh of the campaign against Spurs, while Danny Welbeck had scored five times before his latest injury
With their front line in such good nick, Arsenal feel their can outscore any opposition at the moment and that confidence is reflected in their fine performances
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4 Things We Learned Following Chelsea's Impressive 2-0 Victory Over Fulham on Saturday - Duration: 6:12.
Chelsea bounced back from defeat at the hands of Tottenham Hotspur with an assured 2-0 victory over Premier League strugglers Fulham
Claudio Ranieri's side showed glimpses of improvement but struggled to offer any significant threat against the Blues, as goals from Pedro and Ruben Loftus-Cheek ensured Chelsea continued their pursuit of Manchester City and Liverpool at the top of the league table
Here are four things we learned following the game.They may have faced significant criticism following the defeat to Tottenham, but N'Golo Kante and Jorginho showed why Maurizio Sarri has remained committed to his favoured tactic
With little resistance from Fulham, Jorginho was given the chance to dictate the tempo of the match
His passing skills were on show, but he was also vocal in his attempts to combine with Kante, instructing him when to press to perfection
This was evident during Chelsea's first goal as Kante, who often defended deeper than his Italian teammate, was encouraged by Jorginho to move forward and press Jean Michael Seri
Kante stormed forward, won the ball and unleashed an impressive through ball to allow Pedro to open the scoring
Jorginho did not touch the ball, but his impact was crucial.In all aspects of their performance, Fulham were uninspiring
Their defensive pressure was non-existent for the majority of the game, with the team instead sitting deep and hoping to frustrate Chelsea
Defenders were guilty of playing some risky passes, but the midfielders must take some responsibility for Fulham's defensive issues
Their lack of pressure invited Chelsea's attackers to move forward and, even though the Blues were not at their best, they did not struggle to create opportunities against Ranieri's men
During his time with Leicester City, Ranieri built a defensively resolute squad.Whilst Fulham's goals are not to replicate Leicester's unlikely title triumph, they must listen to their new manager and back him in the transfer market, or else they will find themselves falling further behind
A common criticism of Chelsea is that they are over-reliant on Eden Hazard.The Belgian was not at his best against Fulham, and Chelsea struggled to showcase the level of performance that is required from teams who are competing for silverware
The Blues were desperate for another player to impose themselves on the game and create chances out of nothing, and Ruben Loftus-Cheek's second half introduction did just that
Within minutes of replacing the injured Mateo Kovacic, Loftus-Cheek pushed forward with intensity and deservedly got himself on the score sheet
Fans will be concerned about Kovacic's fitness, but they need not worry.Loftus-Cheek has the ability to put the team on his back and carry them over the line
If Kovacic faces a period on the sidelines, Loftus-Cheek more than deserves the chance to replace him
Sergio Rico was undoubtedly Fulham's standout performer against Chelsea.He was helpless to prevent the two goals, but Chelsea could have easily netted a further three or four goals if Rico had not been on hand
Whilst none of his saves were spectacular, he proved himself to be a dependable option in goal
Had Fulham defended with more intensity, Rico may well have preserved his clean sheet
After watching from the sidelines during Fulham's opening nine matches, Rico has now asserted himself as the team's first-choice goalkeeper, and rightly so
Fulham should be doing all they can to turn his loan spell into a permanent move, as he could be key to their Premier League survival
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The Old Testament in the Christian Bible - Duration: 1:16:44.
[music playing]
My name is Thomas Stegman, I'm the Dean
of the School of Theology and Ministry.
And when they allow me or when I allow myself,
I teach the New Testament here at the school as well.
So it's a pleasure and privilege to welcome you
to this very important significant event
for the life of the school.
The School of Theology and Ministry
is celebrating our 10th anniversary this year,
and we're doing so in a number of ways,
including celebrating the way the word of God
has been valued, taught, and written about, not
just in the last 10 years, but really for a lengthy period--
I'll say more about that at the event tonight.
We're also using this opportunity--
this occasion as an opportunity to launch The Paulist Biblical
Commentary.
You'll hear more about that tonight as well,
but there's an opportunity to look at and purchase
a copy if you're interested.
The sessions this afternoon and tomorrow morning
are featuring co-editors of the PBC.
They'll be presenting on specific topics.
And then I've also invited some younger members of the STM
faculty, particularly in the area of Bible,
to serve as initial responders to the presentations.
This event is sponsored by the School of Theology and Ministry
in conjunction with our friends at PaulistPress.
It's also made possible by the generosity of Christine
Donovan, an STM alumna who is in our midst,
and we thank you, Christina.
One last thing I want to say before introducing
our speaker--
our initial presenter, is all of the sessions are being
videotaped and will be posted online at bc.edu/encore
by December 15th.
So I ask you to keep this in mind
because we'll have an opportunity for you
to ask questions, wait for a microphone
to be brought to you, and also be cognizant of the fact
that since this will be online and available for millions
of people to see, you want your best
question to be put forward.
[laughter]
So let's move to our first session, which
is the Old Testament and the Christian Bible.
And our presenter for this session
is Father Richard Clifford, a native of Lewiston, Maine.
He is STM Professor Emeritus of Old Testament.
A graduate of Boston College, AB, MA--
which makes him a double eagle, and actually,
a triple eagle because of his [inaudible] from Weston Jesuit
School of Theology--
he holds a PhD from Harvard.
Father Clifford has taught biblical studies
at Weston Jesuit School of Theology from 1970 to 2008.
He served as the last president of Weston Jesuit
School of Theology and was the founding dean of the School
of Theology and Ministry.
He served the first two years of the school 2008 to 2010.
He was General Editor of the Catholic Biblical Quarterly,
and is former president of the Catholic Biblical Association.
He continues to teach and lecture in scholarly circles,
and is also active in adult education in New England
dioceses.
And even though Dick is emeritus,
he's basically full-time teaching and
in his 49th year of doing so.
And I have the pleasure of team-teaching a course with him
this semester.
With numerous essays and commentaries
to his credit and monographs as well,
Father Clifford served as the co-editor of The Paulist
Biblical Commentary for which he also
wrote the commentaries on Genesis, the prophet Nahum,
and the wisdom of Solomon.
He also co-authored with me the article
on the Christian Bible, which will be in part
the basis of his presentation.
I will also introduce real briefly
our respondent, Father Michael Simone,
who is assistant professor of Old Testament at the STM
and the contributor of the commentary on judges.
Without further ado, Father Richard Clifford.
[applause]
Thank you, Father Stegman.
I'm very happy to be here to celebrate
on this very happy occasion of both
the publication of the commentary
and also the anniversary of our school.
My topic is the Old Testament and the Christian Bible.
Jesus and his early followers would
have been puzzled by the title of this paper,
"The Old Testament and the Christian Bible."
They knew neither an Old Testament nor a Christian
Bible.
And the adjective "Christian" was unknown in Jesus' lifetime.
You might ask why I chose this then for a topic.
Jesus and his early followers, like all Jews of the time,
knew only the writings, the hagiographi as the New
Testament calls it.
More or less our own Old Testament.
In fact, the Bible as we know it today
took shape only in the couple of centuries prior to Jesus.
And prior to that time, we can say
that Jews had authoritative traditions, but not
the kind of concept from the book that we take for granted.
But we live in the 21st century, not the first,
and too many Christians today regard those writings--
the hagiographi the Old Testament--
as being a background to the New--
not as God's word to them.
Still less as the pedagogue that taught Christians
that their own writings were scripture too.
I use the term in this talk Old Testament,
but I also could use Hebrew Bible or Tanakh, the Jewish--
often the Jewish term.
But old, I mean a venerable elder and generative,
so I could use the Old Testament.
And the first question is, how did
the Old-- how did the Christian Bible
become in the eyes of many two books instead of one?
The roots of this neglect of the Old Testament
go back to the second century when
the Christian heretic Marcion vigorously propagated his view
that the Christian gospel was all about love
to the exclusion of what he called
law, his term for the ancient scriptures.
Characterizing the Old Testament,
God is tyrannical, cruel, and utterly different from Jesus.
Marcion dismissed even the New Testament,
accepting only the letters--
10 letters of Paul--
who he said alone understood the contrast between law and grace,
and a scaled-down version of the Gospel of Luke.
Fortunately, Marcion's views did not prevail,
but they didn't die out either completely.
They live on among Christians who
pit an alleged harsh Old Testament creator
God against an alleged merciful Jesus.
In the last three centuries, the split has become wider.
Hans Frei's aptly-titled 1973 book,
The Eclipse of Biblical Narrative--
A Study in 18th and 19th Century Hermeneutics,
showed how up to the 18th century,
people read the Bible as realistic narrative of events
from the creation of the world to the Second Coming of Christ,
with readings able to fit themselves
into that single story.
Such an assumption made possible a figural interpretation
of the Bible.
For biblical characters and events
either echoed or prefigured characters
and at events in an uninterrupted story
unfolding in both testaments.
In the 18th century, however, a shift
occurred, especially among German and English thinkers,
according to Frei, who adopting critical approaches that
were current at the time, read the Bible differently.
The location of authority shifted.
People's own experience defined what was real for them.
They interpreted the Bible by referring it
to their own world, thus reversing
the direction of the reading of past centuries.
To overgeneralize a bit, not finding
that the Bible's basic narrative described their reality,
they found meaning in the Bible either in the historical events
behind the biblical account, or in the eternal truths
derived from the Bible.
The turn from realistic narrative--
from the creation of the world to the Second Coming
of Christ--
gave rise to a new kind of biblical theology,
in the 18th century Protestantism particularly.
Since many readers no longer accepted
a single realistic narrative to unify the Bible,
they systematized biblical teaching
in the categories of dogmatic theology.
A professor at the University of Altdorf in Germany,
whose name is Johann Philipp Gabler,
is credited with introducing this new kind
of biblical theology in his inaugural lecture in 1787.
In relating the biblical and dogmatic theology,
gobbler was influenced by his theory of the history of ideas.
The earlier the period, he argued, the more primitive
the idea.
The later the time period, the more rational the idea was.
As Ben Ollenburger, who has written about these matters,
observes, one possible implication
of Gabler's proposal is that the Old Testament occupies a lower
rung on the ladder of reason than does the New.
After all, it is from an earlier era.
The gap between the Testaments grew wider as a result,
and became even wider by the modern separation
of New and Old Testament in university graduate programs.
So you might ask, how can we regain
a sense of the one Bible and the Testaments
as intimately related?
The fact is, that isolated the Old Testament from the New,
ran directly counter to the Bible's on literary character.
For the Bible, like other Middle Eastern literature,
constantly refers to ancestral traditions and develops them.
In a word, biblical literature moves backward and forward.
Recording this backward and forward rhythm
I call cross-referencing, in preference
to the more traditional but less revealing term, typology,
in which the type is the Old Testament event or character,
and the antitype, the New Testament recurrence.
Cross-referencing not only connects the New Testament
to the Old, but I think sometimes forgotten,
it also occurs often within each Testament.
A New Testament example is in Acts of the Apostles
where Jesus' readings--
words and healings are replicated
in the Acts of the Apostles.
It's a narrative way of expressing
the Spirit's continuing work in the community.
An Old Testament example of cross-referencing
within the Testament occurs in the artful reuse of the Hebrew
word for ark, which is tevah.
The word occurs in only two places in the Old Testament--
in Genesis 6 to 8 to refer to the boat that
saved Noah and his family from the universal flood,
and in the second chapter of the Book of Exodus
where tevah refers to the waterproof
crib that kept the infant Moses from drowning in the Nile.
In both cases, if you think about it,
a fragile boat sailing on dangerous waters
keeps safe a savior of the people.
So that's common to both.
And that-- readers of the Moses story, therefore--
and I think readers of the flood story--
could see the divine will that was continually
at work, in this case, saving Moses in order
to save the people later on.
An example of cross-referencing within the Old and New
Testament is the fourth gospel's use
of personified wisdom from Proverbs 1 to 9,
which it uses to interpret the person and work of Jesus.
This I think is familiar to us.
The Gospel of John underlines Jesus' heavenly origin
by seeing Him as personified wisdom.
As Woman Wisdom was with God from the beginning,
even before the creation of the world,
so Jesus is the word from the beginning, with the Father--
with the beginning, and also with the Father before
the world existed.
Like Woman Wisdom in Proverbs, Jesus
speaks in long discourses.
Wisdom invites people to a rich banquet where food and drinks
symbolize life and closeness to God, and Jesus says the same
and I am the bread of life.
As wisdom seeks friends, so Jesus seeks disciples.
So that's a fairly obvious one and often used.
Now interpreting each testament as a self-enclosed silo
thus goes against the dynamism of the Bible.
Christians read the scriptures, the [? hagiographi, ?]
as a story moving ever forward a narrative
with a culmination that lies in the future,
and they read the New Testament as a culmination of that story.
To what matters in a homey way, we read books--
I think all of us-- beginning at chapter one, not chapter six.
Why not, therefore, begin the Bible reading
with the book of Genesis rather than the Gospel of Matthew?
So the last point that I would like to make
is a way through the Christian Bible, three exodus moments.
Now does the Christian Bible itself tell us
that it is a single book?
I believe that it does, and it's chiefly
through the Bible's persistent reference
to origins, the origins both of Israel and of the world.
We moderns with our habitual assumption of evolution
and our focus on development tend
to regard the present as ultimately decisive.
For us, beginnings are small things,
often not attracting much notice until they develop and become
more complex, and they move within our own time frame.
To the writers of the Bible, however, the originating moment
was paramount, for it was then that the hand of the creator
gods was most visible, and thus, the purpose of things clearest.
These general remarks that I just made I think
are important for properly understanding
a series of events in the Pentaeuch to describe there.
Comprehending the series of events, the Hebrews' flight
from Egypt, the covenant with the Lord at Mount Sinai
mediated by Moses, and their journey
to Canaan, the promised land.
These multiple events can be summed up in a single word--
the Exodus.
Close examination of the biblical account of the Exodus
reveals two aspects closely connected
yet separable for analysis.
The first was liberation from a dictator, the pharaoh,
who claimed divine status by demanding the Hebrews
service in the--
in Hebrew it has the same meaning as service in English.
It means both service and it means religious service.
The second aspect of the Exodus that can be isolated
was formation.
That is, an intervention by the Lord that
made a people no longer a family equipped
with those features that made a people in antiquity.
A God and a God's house, a leader, a land, and narrative,
and legal traditions providing the people's identity.
In a sense, the exodus is the main event of all five
books of the Pentaeuch.
The Book of Genesis is the story of the nations
and of God's choosing Abraham's family from those nations.
The Book of Exodus describes how a family became a people
by emerging from the pharaoh's control
and going to Sinai, and from there to Canaan.
The Books of Leviticus and Numbers
continue the establishment of the people and their journey
to their own territory.
The book of Deuteronomy gives Moses' speeches to Israel,
and about to enter its promised land.
In short, the Pentaeuch tells Israel who they are
and how they ought to live as the Lord's people.
Now wonder Jewish tradition today
refers to it as the Torah--
authoritative instruction enabling the nation
to flourish.
The exodus to which I am referring
took place in the 13th century according
to scholarly consensus.
Though I need to say that some recent scholarship
is inclined to locate the action of freedom and liberation
in Canaan as well as in Egypt.
The main elements of the Exodus consisted in liberation
from oppressive Egyptian rule, remembering
the God of the father under His name, Yahwah, the Lord.
Entering into a covenant with God who had liberated them
and becoming the Lord's people by acquiring what was needed
for peoplehood in that time.
Though recent archaeological research
offers refinement to the biblical account,
I will focus on the account we have in the Bible, which
is, of course, an interpretation of what
happened no less than modern interpretations.
We need to remember that historical accounts
of the Exodus and the Pentaeuch and elsewhere in the Bible
do not conform to modern standards of history writing
and are characterized by other interests,
such as displaying interest in displaying the divine glory
and human response, which you can call doxological,
and also assuming that the Lord's activity was discernible
in their own and in their nation's history.
Later Israel, on reflecting on the biblical account,
found three characteristics of the original Exodus especially
meaningful.
They found the liberation part important, the covenant,
and the multiple blessings.
Liberation is the starting point of the first Exodus
as I mentioned.
The hitherto silent god of Abraham, Isaac, and Jacob
saw his people on the verge of extinction,
incapable of hope and prayer, and expressing
his superiority-- and then went on
to express his superiority in the plagues,
freeing them from the yoke of the pharaoh who had appointed
himself their god.
Liberation from a false power-- a god-- henceforth
became an inseparable component of Exodus.
The second feature of the Exodus that attracted later attention
by later generations was the covenant--
the legal agreement that the Lord and the people
entered into at Sinai after their escape from Egypt.
Accepting the Lord's invitation to become his people,
the people heard his 10 commandments
and the laws that define that relationship mediated by Moses.
In the ratification of the covenant,
Moses set up an altar and 12 pillars
symbolizing the 12 tribes of Israel
at the foot of Mount Sinai.
He sprinkled blood on the altar, which represented God, and then
on the people, thus establishing kinship between God and people.
Then Moses and the 70 elders of Israel
ascended the mountain to share a meal with the heavenly sheikh,
whose hosting of them constituted
His acceptance of Israel into kinship and covenant.
The third feature that future generations saw as meaningful
from the original exodus was the blessing that came--
many of the blessings that came with the people's acceptance.
That the psalms can constantly celebrate the exodus,
often referring only to a single episode
like the waters of Meribah.
The prophets of the eighth to the sixth centuries
refer to it to console Israel with its promises
of divine presence and protection,
and to indict Israel for failing to live up to its demands.
The Exodus, in short, became the national story,
repeated in its entirety or in part
with the purpose of reminding Israel where they came from,
who they were, and how they must live in their relationship
to God.
So powerful was the story of the Exodus
that it became for later generations
a lens for interpreting other major saving events.
It invites us today to view the entire Christian Bible
as three exodus moments, each moment requiring the people's
action.
The first Exodus moment I just referred to--
the 13th century BC event narrated in the Book of Exodus.
The second Exodus moment, which we call Exodus 2,
is the sixth century BC returned from the Babylonian exile
that the prophets interpreted as a new exodus.
The third exodus moment is the life and ministry Jesus,
culminating in His death and resurrection,
and interpreted in the New Testament
as another new exodus.
Indeed, the exodus par excellence,
as Christians see it, the climax of God's saving action.
Let me say a word about each of those two later re-enactments,
so to speak, of the first exodus.
Exodus 2 and 3.
In August 586, there occurred an event
in Israel's history so devastating,
that many people thought it meant the end of Israel.
The Babylonians destroyed the Lord's house, the Lord's city,
and the anointed king.
To onlookers, it seemed to mean or it
could mean that Israel's God, the Lord Yahwah,
had been dethroned by the gods of the Babylonians.
The prophets, however, thought otherwise,
and preached a new exodus.
Jeremiah new Sinai covenant that will not be broken because God
will strengthen the people's hearts.
For Ezekiel, the future exodus was a purifying judgment
in the wilderness, after which the people will
be given hearts of flesh to replace their hearts of stone.
The great prophet of the new exodus,
however, was Second Isaiah, Chapters 40 to 55 of that book,
who preached that Israel this time was
to go from Babylon to Zion rather than from Egypt
to Canaan.
The desert rather than the sea, which
is to be tamed by roads over which the Lord will
lead His people.
The servant of the Lord who announced then
led the trek across the wilderness
has many traits of Moses.
In sum, the message of Second Isaiah
was, depart from Babylon as Israel of old
once fled from the land of Egypt.
Now to Christians, the culmination
of the exodus moments is Jesus' ministry
that is recorded for us in the New Testament.
At the time, the view of many Jews--
a minority, but many Jews--
was that a new intervention was about to take place,
that was the time of Jesus.
They expected a new exodus that would end the Roman Empire's
rule and renew Israel.
The expectation is the setting for the New Testament.
Jesus saw the coming judgment of God as more than renewal
of Israel.
It was a decisive turning point in God's relationship
to Israel.
He saw it, in a word, as a new exodus.
That is why he chose the 12-- notice the recalling the 12
tribes of Israel, and why he, like Moses,
fed the people in the wilderness and established a new covenant
that fulfilled the old one.
Each of the evangelists, then, in their own way,
highlights the exodus themes and motifs
in the presentation of Jesus.
For example, in the opening chapters
of the Gospel of Matthew, Matthew
portrays Jesus as a new Moses.
Jesus as an infant escapes the slaughter of Herod,
he returns with his family from Egypt,
he passes through the waters at its baptism,
he is tested in the wilderness for 40 days,
and he ascends the mountain to give God's law.
Though like Moses, Jesus does not say, "thus says the Lord,"
but rather, "I say to you."
Similarly, John, the Gospel of John
presents Jesus via reinterpretation of the exodus.
Jesus has both the new bread from Heaven,
and the past, the Lamb.
At the crucifixion, water flows from Jesus' aside,
recalling the water from the rock in Exodus 17.
"And those who look on the crucified one receive healing,"
evoking the mounted bronze serpent in Numbers 21.
Exodus 3, the New Testament occurrence of it,
has the same two major aspects that
characterized the Exodus 1--
liberation and formation.
Thus, for instance, Mark emphasizes exorcisms
as a central feature of Jesus' healing ministry,
and describes Him as liberating His people from demonic powers.
In the Pauline writings, liberation
consists of redemption from the enslaving power of sin,
and in dethroning the powers and principalities that
were believed to be ruling the world.
The formative aspect of Exodus can
be found in the Sermon on the Mount in Matthew 5
to 7, where Jesus on the mantle of the new Moses.
And Paul suggests the formative aspect
in 2 Corinthians 3, where he describes
the work of the spirit in empowering
its recipients to take on the likeness of Christ.
Luke and Paul, when relating Jesus' words
over the wine at the Last Supper,
develop their understanding of covenant
from both the new covenant of Jeremiah 31
and the covenant ceremony described in Exodus 19 to 24.
Note the dramatic reinterpretation
of Jesus' own blood, not an animal's blood,
establishes that that reinterpretation establishes
a close bond between God and people.
The torn bread that Jesus uses in the Last Supper
symbolizes His flesh torn in the Passion.
So Jesus was seen, therefore, as bringing the journey
to its proper conclusion.
The New Testament is also replete with allusions
to the Isaiahan servant in connection with Jesus.
This association likely stemmed from Jesus Himself,
when He summarized His ministry in these words--
"For the son of man came not to be served, but to serve,
and to give his life as a ransom for many."
Words that are taken from the Fourth Servant Song, Isaiah 53.
The Isaiahan Servant Songs, in short,
were particularly important for interpreting
the suffering and death of Jesus as salvific and liberating.
Now as I was writing this talk, I
could not help reflecting on the relationship
between early Judaism and the emerging Christianity.
As was well-known, Pharisaism was
one of the three groupings of Palestinian Judaism mentioned
by Josephus, and it became a tributary-- a major tributary
to second century Rabbinic Judaism.
Now neither Pharisaism nor Rabbinic Judaism accepted
Jesus' and his followers' apocalyptic reading
of the ancient scriptures.
The differences, therefore, in a sense,
between the Jesus movement and mainstream Judaism
were to a large degree determined
by the books of scripture that each privileged.
Jesus and his followers plus some other first century
Jewish sectarians preferred to read
their favorite books/psalms, Deuteronomy and Isaiah,
with an eye on the immediate enactment of the events
these books spoke of.
Pharisaisic Judaism, on the other hand,
read their scriptures differently,
in a non-apocalyptic way.
One can thus say that Rabbinic Judaism, from which
contemporary Judaism has developed,
and Christianity are related as siblings rather than
as parent-child, and both derived
from Jewish groups that diverged more or less at the same time.
And so my last word would be, the task
of both Judaism and Christianity,
therefore, is to live as siblings, brothers and sisters,
sharing their scriptures and learning from each other.
Thank you.
[applause]
[father simone] I think Father Clifford
stated well that religious thinkers in the ancient Near
East paid careful attention to the continuous further
unfolding of ancestral traditions.
By the way, in an earlier version of Father Clifford's
talk, he used the phrase "further unfolding"
several times and then changed its development
in his final edition, but I didn't
know that until I heard him give the talk, so I'm
using the phrase "further unfolding" quite a bit.
[laughs]
Religious thinkers in the ancient Near East
paid careful attention to the continuous further unfolding
of their ancestral traditions.
One can see this outside of Israel, including in,
say, the royal ideology of Mesopotamia.
The deeds of ancient kings provide a pattern of kingship
to which later dynasties attempted to conform.
Historical records provided points of reference
for later generations, and for later generations
to use to judge their own effectiveness.
Adaptation to ever-changing conditions
unfolded according to a strategy of rereading and replicating
the deeds of heroic ancestors in contemporary circumstances.
As Professor Clifford demonstrated,
this strategy of re-lecture, the term literary critics
used for the process that generates discreet receptions
of a primary reference text, is what
ancient peoples in Israel and the ancient Near East
used to employ their historical texts
as a guide to the present.
Each return to an ancient reference text
contains the potential for a new reading.
The reader's unique questions and circumstances
result in discovery, a discovery of new meaning
often beyond the intents of the original author.
Re-lecture is a process in which an ancient source continues
to unfold its message long after the interests
of the original composers and audience are exhausted.
As Professor Clifford showed, the Exodus narrative
was especially the focus of re-lecture.
Its three most significant elements--
liberation, covenantal nation formation, and blessing--
become individually and together touchstones
of religious art, as we see in the psalms,
and touchstones of sociocultural integrity,
as we see in the works of the prophets.
The Exodus narrative provided a narrative schema
by which later Israelites were able to find meaning
in their own experience.
The post [inaudible] generation, as we heard,
saw the return from Babylon as a new exodus.
I might add another example--
the warriors who liberated Israel from Greek rule
saw in the name of their movement
a reference to the Exodus.
Maccabee might come from the Aramaic word
"hammer," as we all learned in our historical critical
classes, but it is also an acronym of the Hebrew
words of Exodus 15 11--
[non-english speech].
"Who is like you among the gods, O Lord?"
This is a line from the ancient poem
that Israel sang after the crossing of the Red Sea.
Thus, in their very name, the Maccabees
laid hold for themselves the significance of the Exodus.
But the further unfolding of ancestral traditions
was not merely an intellectual act.
Israelite re-lecture contained a strategy of re-enactment
as well.
The Babylonian exiles actually moved back to Israel.
The Maccabees actually fought and won.
Early Christians crafted communities that prescinded so
radically from the surrounding culture, that even an emperor
hostile to the faith had to acknowledge Christians
feed all their own poor and ours as well.
Re-reading required re-enactment.
The Exodus was not a proposition to be understood, but a reality
to be lived out.
And its meaning unfolded only when it
was performed in everyday life.
Christian thought benefits immensely
from an awareness of its roots in biblical tradition.
I have noted with happiness how Pope Francis often
draws on these biblical roots, especially the Old Testament
roots, in his ongoing discussion of disciples on a mission.
In his exhortation, The Joy of the Gospel,
working within the world of the biblical text,
he offers his own re-lecture of a believer's divine mission.
His primary reference is God's command to Abraham in Genesis
12 3--
"Go forth from your land, from your relatives,
and from your father's house to the land that I will show you."
He identifies an important reception text
to appear in Exodus 3 10 when God tells Moses, "Now go.
I am sending you to Pharaoh to bring
my people, the Israelites, out of Egypt."
Pope Francis identifies another reception in Jeremiah 1 7
the Lord tells the prophet, "To all whom I send you,
you shall go."
And he identifies the primary Christian reception
of this text to appear in Jesus' sending
of the apostles on a mission, and in Luke's gospel,
the parallel account, where Jesus sends
the 72 disciples on a mission.
Pope Francis uses this reading and re-lecture
to exhort Christians to re-read the Abraham
story in the context of their own lives
and to see their lives as a mission
no less compelling as the mission Abraham went on.
As Marcion heresy and other movements like it have exposed,
the temptation always exists for Christians
to make of Jesus a new primary reference instead
of recognizing that His gospel is a reception of earlier
Israelite reference texts.
Certainly for Christians it's a privileged reception,
but nonetheless, it formed in a context of the Hebrew Bible.
Giving into this temptation can easily lead Christians
into a false direction.
Take for example Matthew 8 20.
One of the scribes came to him and said, "Teacher I will
follow you wherever you go."
Jesus replied, "Foxes have dens, the birds of the air
have nests, but the Son of Man has no place to lay His head."
Reading this passage in a first century Greco-Roman context,
it would be easy to call Jesus a proponent
of some kind of radical indifference
to material comfort in the manner of a stoic or cynic
philosopher.
To read it in this way without the benefit of the Hebrew
scriptures would obscure the re-lecture that is actually
at work in the text.
A Christian who reads this text in the context of Abraham
and Moses and Jeremiah hears something
that Jesus doesn't actually say.
"The Son of Man has nowhere to lay His head because He
is sent out on a mission."
An awareness that Jesus' words unfold
in the tradition of Abraham helps
the reader recognize the portentousness
of the expression.
Jesus' homeless wandering re-enacts
the similar circumstances of Israelite heroes of old.
This strategy of re-lecture and re-enactment
continues today Christians turn to the Old Testament
as the primary reference for traditions of faith.
They conform their lives to the example of Christ,
who himself was re-enacting the history of Israel.
Only in the context of this unfolding tradition rooted
in the Hebrew scriptures can the true
meaning of our Christian gospel be understood.
[applause]
So I'm going to propose a question both to Father
Clifford and to all of you.
What are the dangers and what are the values--
what are the complications of reading the gospel
in the context of the Hebrew scriptures?
Reading the two testaments of scripture as one?
Certainly we can watch as great theologians do it,
but for ourselves, for people who
read the scriptures with an eye toward prayer or faith,
this can sometimes become a complicated affair.
I would ask Father Clifford and all of you
what have you discovered as a surprise and as a joy,
but also what have been the complications of doing that?
[father richard clifford] Well I talked about the joys of it,
so I'll begin.
I think it just gives--
I think you gave a good example in the "Son of Man
has nowhere to lay His head" as an example of reading
more than--
seeing more in the words than might first
appear because of your knowledge of the scriptures
and your awareness that they are re-reading
the ancient scriptures.
The dangers-- I'm in that field, so I
don't see many dangers there, but some of those people do.
I think maybe to denigrate the value and the novelty
of the New Testament text by overemphasizing the resonance
with the Old Testament or the Hebrew scriptures,
perhaps that might be one.
But I think that issue today, though, I
think is trying to read the New Testament as-- as you said
so well, a reception of an ancient tradition that
is enriching it and-- but receiving it, though, and then
enriching it at the same time.
So I guess that's how I would see that.
People in the audience might have other points of view
on that.
[father thomas stegman] And before we allow people a chance
to ask questions, I'm going to take control
of the mic for a second and ask Dick a question
that I've always wanted to ask him.
It's--
[laughter]
No, it's a simple question, and it comes from my experience--
and those in ministry, the word--
I'm sure you've had this happen to you before.
The person who comes to you after mass
making a comment in the homily good or bad,
but maybe just reflecting the readings.
I love the God of Jesus, it's so easy for me
to relate to God and Jesus, and I finally got it,
the Old Testament's so harsh.
Now you have 10 or 15 seconds, right?
[Father Richard Clifford] Well, I--
[father thomas stegman] What response do you give ti there?
[father richard clifford] Well the alleged harshness
of God in the Old Testament/Hebrew Bible,
there are obvious places where God is extremely harsh,
and where there is punishment inflicted by God,
there's no doubt about that.
But there are passages that we often
overlook in which the issue really is passion of God.
That it's not-- it's anger, but the anger
comes from dashed expectations and a prior relationship
of deep and complete commitment by the Lord to His people.
And it's the anger of a parent.
Now there are some passages that are really pretty severe,
but the love part, the--
then people don't understand that Jesus
is quarreling with many of His people
all the way through the gospels.
And He does not mince words, as in Matthew 23,
He's not exactly the gentle savior there.
There's a there's a real difference between Himself
and some of His--
some of the religious leaders of the time, and He
doesn't mince words.
He also says, as I like to say, in the Gospel of John
in the last discourse when He-- which is so gentle and so
reassuring, but He also is, don't be afraid,
I've beaten the world.
I'm a I'm victorious over the world.
So there's a conflict even within the New Testament
that has to be recognized.
That the New Testament does not--
it's not simply an affirmation of where people are,
it's both an invitation to them, but it's also
a challenge to them to adjust their behavior
in the light of what Jesus thinks
is happening in the world, what He what He's announcing
is happening in the world.
So it's a both end sort of thing,
but I think people should also recognize there
are some beautiful passages.
Say in Hosea Chapter 11, I don't think
you can get a better passage in which--
the Lord demands that Israel convert.
And then when He sees that it's not going to happen,
announces that He will convert.
Because He can't, as He says, I am God,
I am God, not a human being, so I can do it.
And if you can't convert, I'll convert to you,
because I want to be with you with such vehemence
and passion.
[father simone] I was not checking my email there,
I was looking for the readings from yesterday's gospel.
If any of you had the opportunity to read them
or to attend mass yesterday, Jesus
talks about how when the end time comes,
many will receive the harshest possible beatings,
but some will only receive a light beating.
[laughter]
And I think, you know.
And this is from Luke's gospel, right?
This is not from the gospel that we usually think of as like
particularly judgmental.
I usually try to tell people in those 15 seconds
that the distinction between the harsh god of the Old Testament
and the loving God of the New Testament is vastly overrated.
That actually, both testaments speak
with a pretty similar voice on the nature of God,
and you should read the fullness of both texts
before responding.
[Father Thomas Stegman] Thank you.
Because Michael and Dick were very disciplined
in their use of time, we still have a half an hour
for questions or comments to emerge from you.
What we ask you to do is indicate your desire
to do so and wait until one of our students
brings you the microphone.
[father thomas stegman] John has always been a troublemaker.
[participant] It's nice to be back in your classroom again.
Can these three historic events that you speak of,
liberation, covenant, and blessings,
can these events be used to understand
other aspects of the church's life such as the life
of the church, or the life of moral development,
or the life of just growing new holiness?
[father richard clifford] Yeah, I think they do.
And thanks for the question, because it's a good question.
I think that--
I've found that the Exodus is very
profound in its understanding of commitment and allegiance.
That in a sense, it's saying, you really
can't commit yourself to God holy
unless you dis-enthrall yourself of other allegiances.
And what is I think remarkable about the depiction
of the so-called plagues, which I think should be called rather
demonstrations of divine power to convince the pharaoh
to let the people serve the right god,
is that the pharaoh has exalted himself
and raised himself to the level of a deity.
And that the purpose of the plagues is to help the pharaoh
recognize--
this is delusion.
That he's not a god at all.
And that he's demanding of the people--
the Hebrews, the poor affected Hebrews what
nobody has a right to demand--
their allegiance.
And so I think what it--
in terms of spirituality and personal commitment,
I think it tells us that the movement to a god
involves a movement away from other pseudo gods.
So that's there.
The other thing that I think is helpful is to say,
the formation of the people involves the revelation of God.
Not only God's commands, but God personally.
And one of the great achievements
of the Second Vatican Council regarding Revelation--
because it has to be seen as a continuum with what was said
about divine word in Trenton in Vatican I
was to emphasize the personal-- the self-communication that
is at the heart of Revelation.
That the first thing that is communicated
is God's presence and love and acceptance.
And then there comes, though, instructions
on how best to live out that human response
to God's initiative.
[father simone] Could I could I just hear your question again?
[participant] Yeah.
I was wondering, do we take these elements of liberation,
of covenant and blessing, can we use them to understand
other aspects of our life?
Whether that life be the life of the church,
whether that be our approach to social ethics,
whether that be our own spirituality?
Before I left the church, we used
those three historic moments or these experiences
to help us understand those other aspects.
[father simone] I think certainly.
Speaking for myself, I wouldn't necessarily
find those three universally applicable,
but moments of great healing and great transition
in all of our lives I think have a certain resonance
with the Exodus.
I suspect that everyone here has probably gone through-- maybe
I'm overstating the case.
Many of us have probably gone through periods
in our life, unexpected transitions in our life
when we just had to be solely in the care of God.
And in those moments, I think it's
common to speak of those as a desert experience,
and that is a phrase that comes right out of the Exodus
narrative, for example.
So certainly, I think using the language of Irenaeus,
recapitulating our own lives, the summing
up in our own lives through Christ
the events of the Exodus, and specifically
of those three touchstones of the Exodus,
I think would be a common, even almost like subconscious
thing that a lot of Christians would do.
[father thomas stegman] And Ricky, did you have a question?
[participant] Yes--
[father thomas stegman] Wait, let's get the microphone here
so we can pick you up.
[participant] Thank you, Dick.
I was very happy to listen to your presentation,
it was a pleasure and a privilege.
I like very much your point on the Exodus, how it
is presented in three moments.
And you talked about liberation, covenant, and blessing.
By the way, I look forward--
I can't wait to read your forthcoming book on the 3
Exodus.
[father richard clifford] You'll have to wait til it's written.
[laughter]
[participant] Well.
Now, if I look at the New Testament,
there is one moment in the gospel tradition,
very important-- it is the gift of the spirit.
All the evangelists look forward to that moment.
That is going to be the culmination
of the work of Jesus.
Can we find that element--
that is our major, most important event
in the New Testament, the gift of the Spirit.
What about the Old Testament?
Ezekiel speaks about God giving him His spirit,
but besides Ezekiel come, we really
speak that also the gift of the spirit
could be a major moment in the Old Testament.
You mentioned, as I said, liberation, covenant,
and blessing.
By Paul in his letter to the Galatians,
it seems that he parallels, he understands the blessing
of Abraham with a gift of the Spirit.
So perhaps that could be one possible way
of dealing with that to see the idea of blessing a correlation
with the gift of the Spirit.
But anyway, these are some thoughts,
so I don't know if you have some ideas.
Thank you.
[father richard clifford] Yes.
The spirit in the Book of Exodus does not play a major role--
they don't use it.
But where the Spirit comes in importantly is in the Second--
Exodus 2 if you want to say it.
It's one of the things that happened
during the exile it seems is, that people look forward
to the future with some foreboding,
even some of the prophets who hoped
for a renewal and a revival and a return.
And the reason that they did was they
thought that eventually Israel would
fall into the same problems and the same sins that
had brought on the first exile.
And three of the prophets dealt with that--
I should say two of the prophets, anyway,
Isaiah does in its own way--
by saying that in a new age when we have a new covenant
and so on, there will be a spirit
given to you that will renew your heart so that you won't
fall into the same pattern of disobedience that had brought
your ancestors into that situation
that they found themselves.
And Jeremiah Chapter 31 is really the best expression--
31 to 31, which was bind by New Testament authors,
because it talks about giving you a new covenant that
is going to be written in your hearts,
and you won't have to teach your children because it
will be inherent, it will be given to you within.
That Ezekiel in Chapter 36 talks about God
giving the people a heart of flesh
rather than a heart of stone.
And then I think, though, that the one--
the text that I think puts this thing very succinctly--
and my guess is, it may have been written about that same
time, but I have no idea about dating of some of the psalms--
is Psalm 51.
Because Psalm 51 proceeds in a kind of two-panel approach,
which is not unusual in some of the psalms.
The first part of the psalm asks God to forgive my sin.
And there are various images for forgiveness.
They are turning away to God-- don't look at my record book,
God watch me, there's a variety of ways.
But it's really removing the sin from me.
But the second part of the psalm,
beginning I think in verse 11 or so, then talks about the Lord
renewing my interior and giving me your Holy Spirit.
Because the Holy Spirit doesn't occur very often,
it takes like kind of two or three
times in the Old Testament.
And it talks about giving me a new interior life that
will make it easy for me to adhere to your commandments
in the future.
So there's a kind of interior renewal.
I think those are attempts to deal with this question of,
it's going to happen-- the same thing's going
to happen to me as happened to me in the past.
What I think Paul does-- and I've talked it out with
my Pauline expert with whom I teach a course, and he's--
I don't want to say he's in agreement--
he seems to be in agreement.
[laughter]
Is that Paul took those texts and similar texts very
seriously, and spoke of the renewal of the heart
and the spirit that would take place in his new age using
developing statements and assertions
made by the prophets regarding this very point.
And that I think that's one of the sources of the New
Testament emphasis on the spirit,
because you don't get that same emphasis and single-mindedness
in the Old Testament except for some texts,
but those texts that I mentioned are the ones that I
think find it most vividly.
[father thomas stegman] If I may, I do agree with Dick.
Great minds think alike.
My father also reminds us that mediocre minds think alike,
so I'm not sure--
[laughter]
--we're in agreement, but one text that would show that is 2
Corinthians 3--
look in verses 3 to 6.
You're just going to see that imagery evoked
from Ezekiel 36 and Jeremiah 31 in the context of new covenant
ministry.
But I would add to it, what the spirit--
the role of the spirit in the New Testament,
how that fits into the Exodus motif
is it's the spirit that forms the people.
It's the spirit that not only forms and teaches, but also
empowers the way of life.
So in Paul it starts to walk, conduct oneself
in the way of spirit--
he's talking about a formation of a people
when conducting oneself.
I think the spirit actually works very nicely
within this framework.
[father richard clifford] I should add finally that
in the Book of Wisdom, which is in the Catholic
and the Orthodox canon, emphasizes strongly--
wisdom and spirit, in fact, it seems to in some ways
describe the action of wisdom as the spirit.
And that you can't get a more exalted sense of wisdom
entering into the very center of a human being's life
than you get in the middle part of the Book of Wisdom.
It's just extraordinary.
I think that it really sets the stage for--
what Paul says about this is in a sense continuing
that extreme--
well, it's not extreme--
that unusual emphasis upon the spirit in the Book of Wisdom.
[father thomas stegman] Yes, we have a question here.
[participant] Thank you for your wonderful talk.
Could you talk a little bit about how the Jewish rabbis
think about the Exodus experience
in terms of the current history?
And what I'm thinking of is growing out
of World War II with the oppression, the liberation,
the establishment of the state of Israel.
Do they interpret this as a new exodus?
And what does that mean in terms of how
we think of it in terms of Christians
as they're being our brothers?
[Father Richard Clifford] I have to say,
I'm not familiar enough with Jewish current theology
and religious thinking to be able to answer that
in any depth, but I refer you to people like Michael Walzer
and other Jewish scholars who have worked on it.
I'm assuming that that does have an important part--
it does form an important part of their thinking
about what happened after World War II and the possibilities
for renewal and growth, but I have to say,
I really don't know enough to answer
your question in any depth.
[father simone] I know a little.
Again, I would refer you to the sources
that Father Clifford suggested, but my initial response
would be no, and here's why.
The state of Israel was founded originally
by secular Jews who were trying to move away
from what they thought of as kind
of like the closed religious environment of Eastern Europe
that they thought was part of the problem
that Jews faced there.
And they wanted a modern secular nation-state,
kind of like the ones in the West.
So at least for the initial Zionists that created Israel,
I don't know that reenacting the Exodus was it
was itself an important motivation.
Now poetically, it's definitely there
in some of the early literature, but I
don't know if it was a religious motivation.
I also know from--
I've had the opportunity to visit and work in Israel a bit.
Among my Jewish friends there, I know
that the more religious Jews there
tend to shy away from the human efforts
to create a state of Israel as a sign of divine action.
That even the very religious Jews living in Israel,
many of them are still waiting for God
to act on Israel's behalf.
Now, is there a Zionist rabbi out there
who is preaching that this is the new Exodus?
Probably.
But I don't-- based on what little I know,
I don't get the sense that that is a widespread motif driving
the development of Zionism and in driving patriotism
in the state of Israel today.
[father thomas stegman] We have a question back there
and then Rick.
Yeah.
[participant] Brief reference was
made to Pope Francis and some theme
that he would draw from scripture.
You may not agree with me, but Francis
seems to be moving toward a better
appreciation of the laity grappling
with a lot of issues in the Church
and trusting their instincts.
I'm curious if any of the panelists would comment
and what do you think is the main influence from the Bible
that helps Francis to shape that view of church?
[father richard clifford] I think certainly the--
one of the things that he's interested in
is the being very authentic with relationship to God,
and that comes out of what he considered
from his understanding of Jesus and his relationship
to the Father and to His disciples.
But I'm not sure there's anything that's specific.
I can't think of anything.
I mean, his encyclical his encyclical on the environment
clearly owes much to Genesis and an understanding there,
but I'm not sure if there's any particular text that I
can think of that would answer your question in the way
that you might want it answered, I don't know.
[father simone] My gut response is
that he is listening to the Pontifical Biblical
Commission, who is probably presenting
the scriptural sections of the encyclicals
and the apostolic exhortations that he's writing.
But that kind of begs the question.
I think he definitely seems to be the beneficiary of a very
good post-Vatican II appreciation for background,
for the way things were expressed
in their original context.
And I would also say for an idea that these ideas developed
over a long period of time before they
took their final form in the Bible that we have today.
The previous two popes also had the benefit of this.
I think that the pope--
this particular pope is very interested--
at least based on the writings I've read--
he's interested in finding ways that individuals can insert
themselves into the ongoing--
unfolding of the biblical narrative.
The Revelation might be finished,
but the narrative-- the story isn't done.
God has revealed God's self completely to us,
but the climax hasn't been reached yet.
And I think in that, he's opening up a great deal
of space for every Catholic.
Lay, clergy, religious, whatever, for every Catholic
to insert himself himself or herself
into the ongoing biblical narrative.
Does that get to what you were asking?
[participant] Yes and no.
[father simone] OK.
[laughter]
[participant] [inaudible] about how we see as a bible?
That could be making the difference,
because his whole emphasis even on internal form as
opposed to external form, there has
to be a good level of foundation for that.
I'm wondering if you see that.
[father simone] No.
But maybe Father Clifford does.
[father thomas stegman] There's a retired bishop
I got to know here with whom I speak on occasion,
and he expresses his candid difficulty understanding
Pope Francis' homilies-- the daily homilies that
are made available.
He like, where is he getting this?
He reads scripture in a peculiar way.
And what I tried to explain to him, because as a Jesuit,
I know exactly--
at least I think I know exactly what he's saying.
He's putting himself into the scene of the texts.
He's making very easy analogues with present circumstances.
So in that sense I think is Ignatian training, especially
Ignatius' invitation to exercises of how to contemplate
the scriptures, and then it comes through in his homilies
all the time.
It's more readily apparent to me in those
than in his constitutions and exhortations.
But in response to your first question,
I would say Joy in the Gospel is the place where I would go
where at least I'm aware of--
he's drawing upon-- I don't think
he's drawing an ecclesialogy from texts itself.
I think he's bringing an ecclesiology into those texts
and basically exhorting all of this that the call of Christ
is to everyone, and that we all have certain responsibilities
and bearing witness to the gospel.
So I'm not sure if that's a satisfactory answer.
I'm not sure if he's getting the ecclesiology from the text,
I think, but he's bringing that understanding
of church that I would say is very Vatican
II into his reading of the scripture.
Rick?
Our next question.
[participant] I've just got two brief questions, one regarding
this three Exodus traditions.
How do we understand the conquest of the promised land,
the settlement--
or the resettlement of that as part of that unfolding
of the three Exodus traditions?
And the second question is, there are shadowy figures that
figure throughout the Hebrew scriptures,
like the Son of Man and Ezekiel, the suffering
servant in Isaiah, that could be individual historic people
or could also be collective representations of Israel,
but they're certainly compelling to both Jesus
and the early Christians in terms
of the work of interpretation.
And I'm just wondering where is scholarship
right now on those figures?
[father richard clifford] There are two simple questions there.
[laughter]
The first-- the conquest is a real issue
because it seems to be that the sin of the Canaanites,
their problem was that they were occupying a land
and living on it peacefully, and they are conquered
from without conception.
The viewpoint of the Bible is, that Israel
has a right to that land because it's been given by God,
and God has a right to assign different lands
to different territories, to different peoples.
And the question of the conquest is an ongoing interpretive
problem in the Bible, because it seems unfair and unjust,
and especially the command to exterminate the people.
The issue is we don't completely know--
the problem in really solving the problem--
the issue of the conquest is, we really
don't know fully and completely what exactly the conquest
consisted of.
The tendency of many people is to say
the conquest is really more of a literary attempt
to persuade the Israelites not to drop
the false worship of the native inhabitants
or of the Canaanites, and therefore the commands
to exterminate and to annihilate and so on
is really another way of saying, we don't want you to in any way
imitate the religion of the native inhabitants
because the religion of the Lord has a set of different commands
and perspectives.
But it is an issue.
The other thing about the question--
the Son of Man and Ezekiel really is another way
of saying--
it's reminding Ezekiel he is only a human being
and God is God, it's kind of emphasizing the difference
between God and humans.
The question of the servant in Isaiah is--
in recent years and recent research
more or less the last few decades has been just
say that the servant in Israel stand over
against Israel as servants.
Israel, the people are the servants, and their so-called--
except for those four passages--
the so-called servant songs.
But you can hold that the servant in those four servant
songs is perhaps the prophet, who like Moses can stand over
against the people even as he identifies with the people.
So I think that's probably-- that's the way I would take it.
That he as one truly obedient person
is a true and genuine servant, and the servant
considers himself like Moses to be truly obedient
because he is willing to go back and embark on a new exodus.
The people, however, even though they have the name servant,
are in some cases not behaving as servants,
and therefore, as the servant, can stand over
against the other servants and tell them and indict them
and to exhort them.
That's how I see it anyway.
I think that's more or less--
people are more or less-- but I think
that's where more or less the scholarship is on that.
[father thomas stegman] Scott, and then
I realize I haven't been looking around the podium,
so I will be more sensitive.
Yeah.
[participant] Thank you as well for your talk.
And I take it seriously the need to keep the two testaments
together.
And so I'm thinking more when I walk outside that door,
and if you would walk with me out that door for a second,
are there suggestions you can make
to somebody who has neither the training nor the wisdom
nor the knowledge of the testaments to take with me?
How do I do this in my real life on a daily basis,
in my prayer when I don't have, I don't believe,
the knowledge to be able to make the connections with what
was going on at the time that these scriptures were written,
or what's the story behind the Hebrew scripture
that's being brought into the Christian scriptures?
Are there some recommendations or suggestions
that you could give?
[father richard clifford] I don't have any except that
the more you read the Bible Tanakh--
the Hebrew scriptures, the more--
and to read it in imaginative ways
that this is not simply a chronicle, but much of it
is poetry, and it takes some-- the symbolic element is
important that we should be attentive to.
To read it again and again and become familiar with it.
Because a lot of it is what you discover
by reading the scriptures yourself.
The annotated bibles are good because they give you
a little hints, but I think the immersion yourself into it
is really important.
I wanted to-- when you were giving that--
asking asking that question, I had
an answer to an earlier question that I didn't answer it, so--
[laughter]
It doesn't mean that I wasn't paying attention.
But somebody said the dangers of the Bible too much as related,
I think there is a danger because then,
the Christians in the past have often read the Old Testament
or the Hebrew scriptures only as projection and as predicting.
And as a result, once the reality to which
the Old Testament [inaudible] character points,
you forget about it.
But I think that you have to take those scriptures
themselves as telling their own story.
And it's not always predictive.
The story itself has meaning and it shouldn't be dismissed.
I think that if you look at the chapter in [inaudible]
on the Old Testament, it isn't particularly--
it expresses what people were thinking at the time,
but it isn't really a good chapter
because it emphasizes too much the predictive.
And it emphasizes too much the messianic.
And it doesn't really point you to the very drama
and the events that are being described-- on their own
have great value and religious meaning
both for Christians and for Jews.
So I think that's the one--
reading it too much as--
in the direction of the New Testament
has its own dangers, that's what I wanted to say.
[father thomas stegman] The easy answer to the question is
buy The Paulist Biblical Commentary.
[laughter]
Yes, sir?
[participant] I like the idea of the re-reading and
re-interpretation.
It doesn't come for free.
In the New Testament, we see it play out
as debates, for example, between Jesus and the Pharisees.
[inaudible] or clever answers, witticisms
The first thing is, you don't see
any of that in the Old Testament, at least
I'm not aware of a lot of it.
In the Old Testament, that kind of question
is usually pretty severely dealt with.
But the other thing is, you see a lot it in Talmudic Judaism.
And it almost goes further Christianity in terms
of the interplay of debate, witticism, and so on.
So I wonder, is the question really
to build a bread bridge with the Old Testament with Christianity
or New Testament, or is the question
to build a bridge with Judaism and Christianity?
[Father Richard Clifford] I'm not sure
I completely understand your question.
Are you saying, can you use the Hebrew scriptures
as a way to bridge the relationships to Judaism?
I'm not-- I'm not--
[participant] I guess what I'm trying to say,
the treatment of the scriptures by Jesus and the New Testament
is in some sense a halfway step to the treatment
of the scriptures in Talmudic Judaism where
it's a subject of extended debate
and to then to our re-interpretation.
[Father Richard Clifford] Well, I
think that the-- one of the points that I wanted to make
was that in some ways, the difference
between emerging Judaism and-- emerging Rabbinic Judaism
and emerging Christianity was the way
the texts that they chose to highlight themselves,
and also the particular lens through which
they interpreted those texts.
And if you look at [inaudible],, [inaudible] is a key sometimes
to the New Testament understanding of things--
that's Jesus--
is that they're looking at the, for example,
Isaiah 40, Verse 3, "In the wilderness,
prepare the way of the Lord."
They are looking at that through an apocalyptic lens,
and they're looking at that as realized now right now.
And from what we can tell from Phariseeic interpretation,
which we can kind of backward look from the Mishnah
and other sources, that Judaism itself, the mainstream--
Phariseeism did not have such an apocalyptic perspective.
They looked upon-- I think they preferred
to look upon the Torah, and to look upon it
as directing their lives and giving them
life-giving instruction.
And so there's a really difference
between the two approaches to the scriptures,
and to some extent, the differences between Phariseeism
and emerging Christianity-- and I
could say Rabbinic-- is the fact that that apocalyptic outlook
that think that it's happening right now,
something brand new is an intervention that's coming
wasn't there for Judaism.
They didn't see it that way.
And so the point that I was making is, that it's a sign--
it's in one sense you can see that as an advantage.
Both of them revere the same scriptures,
but they read it differently.
And it's important-- and I would quote here
the document on the Pontifical Biblical Commission
in 2003 I think it was, the Jewish people
and their scriptures and the Christian Bible,
they would say that both readings are possible.
Both are possible readings.
That's a very strong statement.
They would say the Jewish reading of the scriptures
is possible, and the Christian reading is possible.
And that to me is a very liberating and respectful
beginning of the dialogue between Judaism
and Christianity, which we hope will continue.
And certainly we're glad the Christian-- the
Center of Christian-Jewish Learning here at BC
is a great example of real progress being made there.
[Father Thomas Stegman] I think we
have time for one last question, Jack.
[participant] Just wanted to make one small suggestion
or contribution to the question that was asked earlier
regarding Pope Francis and the role of the laity
in interpreting scripture.
If I were asked to think of a spot in the Old Testament
where there might be a kind of license for that approach,
I would think of Joshua 24 where the people are called upon
to ratify what God has done.
And Joshua warns them that the very stones
will witness against them unless they make that commitment.
So it is as if the conquest of the land
has not really happened until the people accept it
in the presence of God.
It's a moment very much like the one
that the Father Clifford mentioned, the ratification
of the covenant at Sinai.
Both of these scenes have a powerfully democratic,
bottom-up element to them.
And if that is what the pope is in attempting to introduce,
a more, you might say, collegial or democratic
bottom-up approach, those will be the texts I would point to.
[father richard clifford] I'd say amen to that,
it's very important.
The ratification and Exodus 24, the people said yes.
And the official ritual included the people's assent.
And I think we can also on the reason-- by that inference,
we can then infer that when Jesus in the last covenant--
there was a covenant made and the people--
they had to assent to it.
It isn't simply, I'm doing it for you and you're watching,
it's that your very presence here as the 12
represent-- you're representing a larger community,
and that you have to assent to what I'm doing as well.
And I think that really is a good point, it's really--
it authenticates kind of valid--
and I wouldn't say-- maybe democratization is probably
not the right word, but it authenticates the fact
that there is an assent needed and an acceptance needed
by the people.
But I think that was a good way to put it.
[father thomas stegman] Thank you for a very rich panel.
I just want to ask the audience, help me with the discernment.
As dean, should I bring Father Clifford back for our 50th year
next year--
[laughter]
[applause]
[music playing]
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