Afterword

Yes, indeed, I say to fellow Jews, look what they have done to us. But we have suffered more than a loss of flesh and place. It was a loss of time, an end of a time. And such a loss brings us, sadly but with eyes forward now, to another time, if we are prepared to enter it. If not, I fear that the terms of a previous drama can only be replayed, one way or another. That very time is dead; I, at least, will not ask my daughters to re-enter it. Will there be another time? Such questions are answered in the doing, which means with faith, and ours has always been a faith born of corporate call, Hear O Israel, the "hearing" of which has always entailed "knowing" as well. Doing, trusting, hearing, belonging, knowing: these activities have never passed away from us. To the contrary, we have always rediscovered their power just after we have died, I mean just after our time itself passed away, and in the rediscovery we felt the light of another time coming to us, the light in which we see light and a new day. No final day

(we know darkness is still with us), just another day, another renewal, with its own newness. This time, the newness - always strange in first appearance -appears this way: that the call to Israel is also a call to Abraham: Hear, O Abraham! Some of us hear it this way. We do not yet know what it means, except that, without limiting or interrupting the call to Israel, it suggests an additional, expanded belonging as well. More are called: not in place of, but with Israel. If so, I suspect they will not be the same, in this time, nor will we.

Notes

1 Throughout the essay, the biblical translations are my own, with some inspiration from TANAKH, The Holy Scriptures (Philadelphia and Jerusalem: Jewish Publication Society, 1985).

2 A website for CHAI is available at www.childrenofabrahaminstitute.org. CHAI's sponsoring organization is the Society for Scriptural Reasoning, whose website and journals are available at http://etext.lib.virginia.edu/journals/ssr/ and http://www.depts.drew.edu/ssr/nationalssr/. Among the founders of these groups are David Ford, Daniel Hardy, and Peter Ochs.

3 See George Lindbeck's non-supersessionist theology of the Church as Israel, illustrated, for example, in "The Church," in James Buckley (ed.), The Church in a Postliberal Age (London: SCM, 2002), 145-65, and "What of the Future? A Christian Response," in Frymer-Kensky et al., Christianity in Jewish Terms (Boulder, Col.: Westview, 2000), 35 7-66.

4 This is a mere sampling from chapters I have had the opportunity to read prior to publication; it is not intended to be necessarily representative of the collection as a whole, nor to carry the endorsement of the authors of these chapters. I offer the sampling only to suggest how Christian theologians could conceivably endorse Abra-hamic theo-politics within the bounds of a specifically Christian theological mission.

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