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Tower Topics ~ Summer 2006 |
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The Old Testament isn't just for scholars
Greetings of peace from Conception Abbey. In this issue of Tower Topics you will read about the Old Testament Biblical Colloquium which has been meeting at Conception Abbey for the last twenty years. My years as a member of this group have been a great blessing in many ways. Partici-pation in the colloquium has afforded me the opportunity to continue learning about areas of Scripture I have not studied in depth and to receive from my colleagues a healthy critique of my writing and biblical method. A great benefit has been the opportunity to analyze texts of the Old Testament to see how these ancient writings still speak to our lives today. One of the questions most often asked when I speak to parish or diocesan groups is, “Why do we read the Old Testament, so plagued with violent language and stories so far from our own experience today?” Our faith as Christians is founded on the belief that both the Old and New Testaments, the Hebrew and the Christian Scriptures, are inspired writings in which God’s revealed truth is given to us. To be sure, not every story, oracle, or psalm will speak to us with the same depth of meaning, yet there is a tremendous amount of spiritual richness to be found there – yes, in the Old Testament. Our Jewish brothers and sisters place great emphasis on the reading of the Torah, the first five books of the Old Testament. The word torah is often translated “law.” It might better be translated “instruction.” One might ask, “How does one find inspiring teaching in the laws of Exodus, Leviticus, or Deuteronomy?” The point is that instruction (torah) comes not only in the laws and oracles, but especially in the stories of our ancestors in the faith. These stories exhibit the challenges and blessings that come with living by faith, by responding to life’s situations with a sense of God’s role in our lives, and by seeing our own life’s pilgrimage through the experiences of the men and women of the Bible. While there can be considerable cultural differences in the narratives from the Book of Genesis, there are remarkable similarities of faith, virtue, and human emotion. What parent can read the story of the binding of Isaac (Genesis 22) without shuddering at the mere thought of it? Who is not moved by the touching account of the Patriarch Joseph’s reunion with his eleven brothers and the forgiveness he offers them (Genesis 44-45)? Who of us cannot identify with Moses when he demurs from accepting the challenging task before him by giving God excuses why he is not the man to lead the Hebrew slaves against the wishes of Pharaoh (Exodus 4)? These stories can and do speak to our contemporary lives. Another part of the Old Testament that is sometimes neglected is the Book of Psalms. True, there is some violent language, and curses are leveled against one’s enemies, but there is also some of the most inspiring language of prayer to be found anywhere, within the Bible or beyond. The Book of Psalms brings together a collection of prayers that speak to every situation of the Scriptures. Whether it be expressions of wonder at God’s creation in Psalm 104, or sinful recognition of one’s past failings in Psalm 51, these 150 prayers give expression to our varied experiences of faith or struggle, praise or hope, discouragement or gratitude, fear or awe. Psalm 23 remains the most recited prayer at funerals, bringing comfort and instilling hope in God’s merciful love and care for us. For many of us, the Old Testament is a mine of untapped spiritual riches. I encourage you to read or re-read the stories of Genesis, or to page through the Book of Psalms to find a prayer that gives voice to your deepest longing and hopes. As Benedictine monks, our life is surrounded by the Scriptures, and the Old Testament is a part of our daily diet of spiritual nourishment. In the course of two weeks, we chant all 150 Psalms. Each day brings new insight into what the word of God has to say to us. As we are reminded from the Constitution on the Sacred Liturgy of the Second Vatican Council, whenever the Scriptures are proclaimed in the liturgical assembly, it is Christ speaking to his Church (par. 7). As the risen Christ spoke to the disciples on the road to Emmaeus on Easter night and opened to them the meaning of the Old Testament in relation to the paschal mystery, so can we hear the message of the Hebrew Scriptures as a word of life for us today. I encourage you to pick up these ancient writings of our faith and to see how their message is ever new to the heart of faith that seeks a word of hope, strength, and insight from God. Sincerely in Christ, We welcome your comments: |
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Dear Friends,