g ^ M i § L / / • / M April 1 9 9 5 / N i s a n 5755

,^,v.,..

Interviews: Rabbi

Professor Ivan ^1

The Event: Auschwitz: What H^

We learned?
 The purpose of this journal is "to promote a climate of respect,

understanding and sharing between Jewish and Christian communities;

not only for the exercise of love and appreciation of the other, but also for

the discovery of truths and values which surpass the genius of both

traditions."

This is the hope dreamed in the name of our journal, SHABBA T

SHALOM: hope of reconciliation, hope of SHALOM, inspired and

nurtured through a common reflection anchored in the experience of the

SHABBAT

Contents Shabbat S h a l o m

Editorial 3
Editor Jacques B. D o u k h a n

Interviews
Layout & D e s i g n Andrew McConnell
Rabbi Moshe Berger 4
Professor Ivan T. Blazen 10
Vice President for Marketing Douglas Sayles

Hebrew Scriptures 17 Subscriber Services Steve H a n s o n

The Risk of Hope
By Jacques Doukhan
C o n s u l t i n g Editors G o r d o n Engen

Roots 20
M a n u e l Vasquez
The Hope of the Kingdom
By Robert M. Johnston
Clifford Goldstein

The Event 23
Editorial Secretary Dorothy Show
Auschwitz: What Have We Learned?
By Clifford Goldstein
SHABBAT SHALOM is published three times per year by
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SHABBAT SHALOM, 55 West Oak Ridge Drive, Hagerstown,
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SHABBAT SHALOM, Andrews University, Berrien Springs, MI
News Flash 26 49104-1535. ©1995 SHABBAT SHALOM. All rights reserved.
If you have received SHABBAT SHALOM without subscrib-
Recent Books on Hope ing, you will not be billed later. Someone, thinking you would
27 like the magazine, has sent you a gift. Enjoy!

2 SHABBAT SHALOM/ April 1995

 H o p e i n Q u e s t i o n

Jacques B. Doukhan, D h . L , Th.D.

oah saw it in horizon of the Holocaust; Is- R w a n d a , H a i t i , or Croatia?

the rainbow; rael sings the Tiqwah, and men Rabbi Moshe Berger raises the
B a l a a m and women who extend their question. P r o f e s s o r Ivan
dreamed of it as hands beyond the abyss are say- Blazen is also confronted by it.
a star. Isaiah sung about it call- ing that hope is possible. O t h - Even the ancient prophets are
ing for the Messiah. And now ers are more c a u t i o u s . For called u p o n , those who
. . . thousands of years later and them the Holocaust is a sign founded hope and shouted
fifty years after the Holocaust, warning of the potential evil, a hope in the very heart of dust.
we are still waiting and crying, sign of the beast which slum- Amazingly, we have never spo-
and more and more wondering bers in the human person. ken, written, thought on hope
about hope. Can we still hope? Can we still hope? Can we as we are doing nowadays. Af-
The question is still vivid, for still hope in the human person? ter all these debates, the true
the w o u n d s are still o p e n . And what about God's silence? question remains as b u r n i n g
Some say yes, for here we are Can we still hope in God after and pertinent as ever, but also
looking at the horror from afar; the hell of the gas chambers? simple a n d basic: W h e r e is
we have survived. We are the C a n we still h o p e after hope?

April 1995/SHABBATSHALOM 3
 I n t e r v i e w

R a b b i M o s h e B e r g e r

When hope is not just feeling, not just wishful

thinking, then what is it? Confronted with harsh

realities, a Rabbi answers.

C 1
Moshe Berger is currently the Rabbi at Temple Beth El ofPatchogue, ^ ^ ^ habbat Shalom :
New York. He also serves as the Cantor and is a Certified Mohel. He ^ ^ ^ Rabbi Berger, we
was born in Jerusalem, coming from a family of Rabbis, Cantors, ^ W have seen in the past
Scholars, and Sofrim (Scribes). ^ ^ ^ ^ few years the publica-
tion of a large number of books
He is very active in the newly-formed Suffolk County Bias Task Force and articles on the subject of
and the Ecumenical organization that meets regularly in his community. hope. How do you explain the
recent interest in this subject?
With a background in psychology, Rabbi Berger has worked as a Berger: I believe that we write
counselor in the treatment of alcoholics and drug addicts and has about hope and that there are so
been involved in many outreach programs. He is in the process of many publications written about
writing a Judaic-oriented daily Prayer and Meditation handbook for hope because there is much hope
individuals in Twelve-Step programs. to write about; for example, the
peace process that has been tak-

4 SHABBAT SHALOM/April 1995

ing place to resolve the Israeli- ings of hope? What are the cir- the present situation. And sec-
Palestinian conflict. Despite ef- cumstantial as well as the emo- ond, hope starts with me, and I
forts to sabotage the peace pro- tional components of hope? need to hope myself in order to
cess by terrorism, there is a lot of have hope on a bigger scale.
hope that there will be peace in Berger: Well, hope is prima-
the Middle East. The fall of the rily a feeling; it is something that Berger: Yes, but the other part
USSR and communism is a kind has to come from within. It is is this internal part; for example,
of sign that people are sick of op- about looking at things posi- a child who is raised in a very
pression; they don't want it any- hopeful family does not have to
more; they want freedom; and it be confronted with problems to
is another sign of hope. I believe Hope is primarily a realize that there is a certain hope
there is a lot more sensitivity and about things, because he has been
understanding between the Jew- feeling; it is some- taught that.
ish and Christian communities,
thing that has to
and certainly the Vatican's new Shabbat Shalom: Would you
relationship with Israel has come from within. equate a hopeful outlook with
helped to promote that under- having a positive outlook?
standing between the Jewish and
Christian communities. There tively, optimistically, hoping for Berger: Correct. The two are
are many things that are taking the best, looking at the glass as almost synonymous. In other
place in our world today which half full as opposed to seeing it words, we are always looking to
give us hope; and when there is being half empty. And yet, what the future positively, optimisti-
hope, you write about it. I mean by internal is that I can't cally. We always hope for the best
hope for world peace unless there things in life. So you can be
Shabbat Shalom: You see is something in me that has hope raised with hope, and eventually
many reasons for writing about for me as an individual, as a hu- when the difficulties occur, you
hope in the events that have man being. The hope has to be- realize that there is that hope be-
taken place in the political as gin inside me; and if I have that cause you have been trained that
well as the national scene. hope inside me, then obviously way. Often we are not raised in
that will be conveyed for the a very hopeful environment. I
Berger: Absolutely, but not hopes and aspirations for every- have seen that very often in indi-
just there. There is a reason for one, so it has to begin within. viduals who have a totally pessi-
hope especially here in the There is also a part of hope that mistic and negative view of life,
United States and especially here implies that all is not well. There and sometimes you have to instill
in New York with which I am fa- are troubles and problems on a the hope in them and show them
miliar. People are ashamed of personal level because if there that they can get better; they can
many things that are taking place. weren't, then what would I have improve, and there is something
Shame is not spoken about much to hope for? There have to be to hope for.
in society anymore; it used to be perspectives internally. The same
a taboo word. Psychologists will thing applies to the world; we Shabbat Shalom: You men-
say how bad shame is for the per- know the negatives, the prob- tioned that hope is something
sonality and for growth, and the lems, and the difficulties in the that can be passed on by your
concept of guilt is not a good world, and that in itself often cre- family. Why is hope so impor-
thing to have; but I think people ates the hope, the desire for tant to Jewish people? Is this
are ashamed of the things that are change. People either choose to something that Jews cultivate
happening here in New York, and stay in the problem and stay in more than others?
that in itself gives hope to a the difficulty and submit to the
people because obviously they pain, or they hope for something Berger: I don't think so. I
want to do something about it. better than what they have at the think hope is important for Jews
present time. as it is for other people. Our
Shabbat Shalom: You mention hope is no more and no less than
shame and desire for change as Shabbat Shalom: To reword others'. If we speak as the Jew-
reasons for and possible compo- your twofold answer, first, in or- ish people as a minority, we too
nents of hope. In your opinion, der to have hope, you need to want freedom from hatred and
are there other elements that be in a situation where change intolerance and would like to see
make up hope? Please analyze is desirable so that you can have a dissolution of anti-Semitism. If
hope: what are the different feel- something to hope for beyond there is one difference in what we

April 1995/ SHABBAT SHALOM 5

 may hope for, and I think there than other people, there is a di- world would follow those teach-
is, I think that the Jewish people mension of hope or a continu- ings in that respect; and we still
have a unique hope. I think our ity of hope in history that is spe- have that hope. That is some-
hope, one of them anyway, has cifically Jewish? thing that I can't say every Jew
been to be left alone, not to be
singled out for persecution, ex- Berger: Yes, it is an acceptance
ile, a n n i h i l a t i o n or prose- of a reality, and that despite the The hope comes from
lytization. Our history down to reality, there is always hope. The
the present day is marked by all fact that we are still here and still God; and as time
of these going back to ancient practicing our faith is a sign that
went on, it came
times. The Arab world denies there must be hope. There have
our right to even exist. Louis been so many efforts, not only to from each other
Farrakhan and the Nation of Is- destroy us as a people, but to de-
lam would prefer our nonexist- stroy us spiritually and to abol- sticking together and
ence. The neo-Nazis, skinheads, ish the Jewish faith in history.
and Holocaust revisionists con- The fact that we have survived practicing the faith.
tinue to plague us. Islamic and not just as a people but as a holy
Arab terrorists would like to see nation is a sign that there is hope has, but people that are dedicated
us dead. We are the chosen to go on and on. Biblically, of to Judaism hope for that.
people in many negative ways, course, with the endless times
and for this reason when an in- that the Israelites sinned and still Shabbat Shalom: D e s p i t e
dividual converts to Judaism, not God forgave us, God obviously Christianity's many failures and
only is a person discouraged be- gave us that kind of hope, the sins against the Jews, Christian-
fore and during the process, but hope that God would always be ity is also a religion of hope. In
also the Talmud states that we with us. The epitome of the Jew- your opinion what are the dif-
should ask him, "What reason do ish sin was the golden calf, but ferences or similarities between
even after that, God still fulfills the Jewish hope and the Chris-
His promise. The fact that no tian hope?
The fact that we are matter what you do, God is still
going to love you, is h o p e Berger: I'm going to answer
still here and still enough, and that has carried us you very briefly: there is no dif-
through the ages. T h e hope ference. Hope is hope. The only
practicing our faith is
comes from God; and as time difference is in what we may hope
a sign that there must went on, it came from each other for, the object of hope, and that
sticking together and practicing is where the only difference might
be hope. the faith. That in itself has kept be. Obviously there are many
us together because nothing else similarities, and each faith has its
you have for desiring to become has been able to keep us together. own particular hope. We hope for
a proselyte? Do you know that the Messiah to come. On the
Israel at the present time is op- Shabbat Shalom: The hope other hand, in Christianity the
pressed, despised, harassed, and that you have referred to is a Messiah has already come, and
overcome by afflictions?" This is hope the object of which is life Christians are looking forward to
the reality with which the con- and survival as a people. Would the world to come. Hope in that
vert is confronted. Let me clarify: you define this as being the main respect is no different. Like other
by wanting to be left alone I don't thrust of the hope that Jews have feelings and aspirations, hope is
mean that we long for isolation, carried in themselves and have very subjective and individual,
but rather we hope that others also given the world through and each religion has its own par-
will not isolate us as targets, as their writings, or is there some- ticular feelings of hope, but oth-
victims. In that aspect I think thing beyond or beside? erwise a feeling is a feeling.
that the Jewish people do have a
unique hope that goes way back. Berger: Our hope is still to be Shabbat Shalom: And that is
The other things that we hope for able to practice our faith in free- the point of contact between all
are the same as other people's. dom, hoping for the Messiah to human beings including those of
come. The other part of the hope the Jewish faith and the Chris-
Shabbat Shalom: Because of is that we were destined to be a tian faith. As far as the object,
the fact that Jews have been light unto the other nations, a though, did you have anything
negatively singularized more nation of God, and that the specific in mind as to how Chris-

6 SHABBAT SHALOM/ April 1995

tian and Jewish hopes might dif- Berger: Well, there is obvi- necessarily mean that they have
fer or be the same? ously a connection; but I think faith. Should their hopes be
faith is more intense, more vital shattered, then what would they
Berger: I believe the Christian than hope. One may have hope do? That is why I feel that you
and Jewish communities hope for without having faith, but faith must have faith whether it is in
that which the entire world hopes implies hope. I may hope that I God, a supreme being, or some
for: to live peacefully with love, will remain healthy or that trag- other power or source other than
understanding, and respect. We edy will not strike my family, but yourself.
would like to see an end to war if, God forbid, it should strike,
and terrorism; the demise of pov- then my hopes have been shat- Shabbat Shalom: So faith is
erty, homelessness, illness, and tered, but not my faith. My something more religious than
physical, sexual, and child abuse; faith assures me that regardless hope; and if the basis of hope
and a drug-free world. We would of what befalls me God will al-
like to see a world governed by ways be with me. It is easy to
justice, mercy, and equality for have faith when things are go- Faith is more intense,
all. These are basic and not just ing well, when they are going
religious aspirations. They are our way. Like so many other more vital than hope.
human aspirations and hopes. attributes, faith has to be tested
One may have hope
and ground through the grist-
Shabbat Shalom: Do they mill in order to gauge its depth; without having faith,
have to do with the improve- so there is a difference between
ment of this world? hope and faith. but faith implies

Berger: Well, the improve- Shabbat Shalom: Are you de- hope.
ment of the world has to do, I fining hope, as opposed to
guess, with each faith, what each faith, as a kind of a secular is not God or a supreme being
religion can offer to accomplish faith, a faith that every human or something, then what is the
that end. Just to add to your pre- being has naturally; and faith as basis of hope? Is it possible to
vious s t a t e m e n t regarding being something that is more hope without a religious dimen-
Christianity's weaknesses, all religious and based on God? sion, without God?
faiths have their own weaknesses,
and usually we are our own worst Berger: Absolutely, one does Berger: Absolutely.

Shabbat Shalom: What is the

We hope for the Messiah to come. On the other basis of hope? On what ground
should a pessimistic person,
hand, in Christianity the Messiah has already seeing what the world is like
and what it has been, turn
come, and Christians are looking forward to
around and decide to begin hav-
the world to come. Hope in that respect is no ing hope?

different. Berger: For a person to have

hope it does not necessitate hav-
ing a religious affiliation or even
enemy. Within Judaism, we can not have to believe in God in or- a belief in God. There is no req-
sabotage or do more damage to der to have hope. Hope, as I said uisite other than the fact that
ourselves than anyone else has before, is simply a positive state you have hope simply by having
ever done, and I believe that ap- of mind when you look at things hope. In other words, you have
plies to Christianity as well. optimistically. There are many that kind of personality inside
Sometimes internal struggles and atheists and agnostics who not you, or something has happened
conflicts can be more damaging only have hope but also observe in your life and because of that
than conflicts that come from the moral and ethical values without you have a different outlook,
outside world. religious influence, and very of- and you become a whole new
ten do so to a greater extent than person, or you don't have hope
Shabbat Shalom: What is the those who believe in God. If you at all. It does not mean that
connection between hope and want to call them people who are faith and religion cannot come
faith? spiritually oriented, it does not to an individual and say: we re-

April 1995/SHABBAT SHALOM 7

 alize that you have no hope, but you and regardless of how things ing hope. I have also worked in
we can give you hope; we can in- turn out, faith will always be the field of alcoholism and drug
still that in you. Hope is a state there. addiction in counseling and out-
of mind, it has nothing to do reach programs, and I have seen
with the end result. It has noth- Shabbat Shalom: You men- people come into treatment or
ing to do with what is going to tioned earlier that something counseling with no hope; they
happen. Somebody hopes they could happen to a person to have no God, and the only hope
will get this job, but whether turn him or her into a hopeful that is given to them is usually
they get the job or not has noth- person. N o w there may be by other recovering people. The
ing to do with it. If they don't some things that are so tragic other recovering people tell them
get the job, they can still remain that they kill hope. Do you there is hope for you because:
hopeful for other things, or they think that one can still hope "Look at what has happened to
may be very depressed, feel re- after Auschwitz? me; I was able to get over my
jected, inadequate and so on. addiction and to be a decent hu-
Part of that faith is hope—I'm Berger: We can have hope man being again." Many of
hoping to get that job, but if and that Auschwitz will never hap- these people in the process of
when I don't get the job, faith pen again. We can have that recovery still have trouble with
says it's all right, I know God. hope. The reality in history tells a belief in God. Their hope is
us that it can happen again. We outside themselves coming from
have witnessed the atrocities that someone who can give them
It is good to hope but have happened in Bosnia. Yes, hope because it has worked for
we should have hope, and I them. I have seen it over and
bad to depend on it.
think we do have hope in spite over again. W h a t e v e r your
of the events of the Holocaust; unique problem is, the only per-
In case I can't support myself, but we also should not be naive. son who can help you outside of
God will take care of me. Once There is a Jewish saying that it God is another person who has
the aim of hope has or has not is good to hope but bad to de- gone through a similar experi-
been achieved, then faith takes pend on it. Another Yiddish ence and tells you, This is how I
over and says it's all right, God saying is that hoping and wait- was able to get through that
will take care of me even though ing turn wise men into fools. without destroying myself, with-
the hope has not been fulfilled. Hope is a good thing; but when out destroying people around
events turn against us, faith and me. That is why I said hope does
Shabbat Shalom: And that is action are required. I must do not necessitate God. It helps if
a dimension that the nonreli- my part. This is why—I think you do have God; and most
gious person cannot experience. in terms of the Holocaust and people in recovery (I speak more
Auschwitz—I have to be able to now about the Twelve-Step pro-
Berger: No, all they can do is act. I have to hope that my ac- grams dealing with alcoholism,
hope for the next situation. But tions will make a difference, and drug addiction, eating disorders,
the fact that the hope has not that my protest will be heard; gambling) do come to that point
come through—using the previ- and even if they are not heard, I where they believe in a higher
ous example with the unem- will still have protested. Hope
ployed person who now finds can only go so far.
himself destitute, he does not Its good to see a
have a job and has to provide for Shabbat Shalom: Auschwitz
his family—if life keeps going is an event that has impacted sermon instead of
on, hope can really take a beat- humanity and especially the
hearing it.
ing; but if there is faith, the per- Jews at the national and collec-
son knows that God will take tive level. I was wondering if
care of him. That is the dimen- there is a special individual ex- power. For most people, that
sion that lives in faith. Faith perience that has had a distinc- higher power is God, and now
means that there is something tive impact in your personal faith enters the picture. The
outside of yourself. Yes, you can understanding of hope. people are given hope, and now
have faith in yourself, but in cer- they know that God is working
tain crises that is a very poor Berger: As a Rabbi, there are in their lives. They have never
thing to fall back on. In faith many opportunities where I can experienced that kind of sensa-
there is something outside of witness in other people hope tak- tion before, a loving God taking
yourself that you know is with ing place, or the person acquir- care of them. It's good to see a

8 SHABBAT SHALOM/April 1995

sermon instead of hearing it. Shabbat Shalom: It is a bless- by themselves. We all have to act
ing to have people around you on both, and it has to begin with
Shabbat Shalom: There are that would be able to provide me first. I have to act on both
some moments in a conversa- some of this hope. Some per- because to sit back on an easy
tion when you feel a window is haps may not have people chair and say, "I hope for this,"
opened before you. That has around them, but may have a is nice, and to say to myself,
just happened to me when you Bible. What is according to you "Well, let all the problems go on,
mentioned that many a time the biblical text which contains and I'll have faith that God will
hope comes to people through the most powerful lesson of take care of them," is fine; but it
other people's hope. Do you hope? is not going to accomplish very
have something personal that much. We may hope for under-
you would like to share on this Berger: There are so many. I standing, but it helps to invite
that would give me an idea of think of something that is very people together to discuss how to
what place you give hope in universal, a q u o t a t i o n from attain it. We may hope for peace
your life? Leviticus, "You shall love your and tranquillity; but it is more
neighbor as yourself." By the important to promote it, support
Berger: Well, looking back in way, most of the world is igno- it, and to protest when we see
my life, in terms of maybe one rant of the fact that this text is evil, to cry out against terrorism,
of the most devastating events, Judaic in origin and mistakenly and to demand justice when we
which was physical illness, I had credits Jesus and Christianity for witness a child being abused.
an undiagnosed ruptured appen- it. No other nation has had to Faith without works is useless.
dix for two days; and literally, turn the other cheek more than We have to be there for other
without being melodramatic, I we have. When asked if he could people. Feelings and actions are
was at death's door. They could briefly summarize the teachings two separate things. We may feel
not diagnose it due to other of the entire Torah and how he a certain way, but we need to act
c o m p l i c a t i o n s . If they had could do that, one of our sages
waited another hour or two, I responded with the text: "You
Faith without works
never would have made it; and shall love your neighbor as your-
naturally everybody in my fam- self, and all the rest is just com- is useless.
ily was praying to God that I mentary and explanation." So
would come through the sur- our Torah is about love; and our on the wonderful feelings; and I
gery, and everything would be all hope is that mankind, including feel it begins on a personal level.
right. My mother ran to the Judaism (the Jewish people), may If I can do it, maybe others will
Rabbi to have him give me an- practice the golden rule which follow my example. And that it
other name, which was Haim, God gave to the world. That bib- is important in the role of lead-
meaning "life." Legally speak- lical text says so much about what ers in every community, not just
ing, my name is Haim Moshe would make this world all right. in religious communities—Jew-
Berger. As opposed to friend- If there was somebody sick and ish, Christian, Islamic. The lead-
ship, it was my family who gave there was no cure, they would not ers in government have to lead by
me hope during that time. I was be going through it alone; there example and to be role models
very sick for about three or four would be somebody there with whom we see act in the things
weeks in intensive care. I was at them. There would not be any that we hope for, and we have
a point in my life when I was war. There would not be any ter- faith that they will come true.
very young. Sometimes young rorism, crime, poverty, or When a government does not act
people don't automatically think homelessness because we would on it, then people give up on it.
of God so readily in terms of be loving so much ourselves.
"God is going to help me." It Why should we treat ourselves Shabbat Shalom: When we
seems that people around you that way? see and act on what we hope,
are there for you, to give you then there will be hope again.
hope, and you need that some- Shabbat Shalom: Do you have Rabbi Berger, thank you very
times more t h a n you need a last word on hope? much for your answers.
God—to have a physical pres-
ence, to know that you are not Berger: Well, I certainly hope
alone. It is very hard sometimes that the readers will benefit from This interview was conducted by Samuel
to rely on your faith when ev- this interview. I believe that hope Garbi, Senior Pastor of the Patchogue and
erything looks dark, and it is as well as faith have one thing in Riverhead Seventh-day Adventist Churches
very hard to see things. common—they are not enough in Suffolk County, Long Island, New York.

April 1995/SHABBATSHALOM 9
 P r o f e s s o r I v a n I B l a z e n

Where is God when we hope? Out of

personal suffering experiences and deep

reading into the writings of the apostle

Paul, a professor challenges our reflection.

^ ^ ^ habbat Shalom1: Dr.

Dr. Ivan T. Blazen, an ordained minister of the Seventh-day Adventist ^ ^ ^ Blazen, in the last
Church, is currently Professor ofBiblical Interpretation and Theology at Loma I W few years we have
Linda University. In September of 1992 he returned to Loma Linda, where ^ ^ ^ ^ noted a number of
he had taught from 1988-1990, after being a professor in the Religion De- books and discussions on hope.
partment of Pacific Union College for three years. Prior to these appoint- How do you explain the recent
ments he was for many years Professor of New Testament in the Seventh-day interest in this subject?
Adventist Theological Seminary ofAndrews University. For several of these
years he chaired the Seminary's Department of New Testament. Blazen: There may be a num-
ber of reasons for this but, in my
Dr. Blazen has done extensive graduate work at a number of universities opinion, a major point would be
and seminaries. These include Andrews University and the Seventh-day this: it is certainly not because
Adventist Theological Seminary, Union Theological Seminary in New York human beings have, by virtue of
City, the University of Heidelberg in Heidelberg, Germany, Drew University a kind of demonstrable indi-
in Madison, New Jersey, and Princeton Theological Seminary in Princeton, vidual and corporate goodness,
New Jersey, where he received his Ph.D. degree. In addition to his teaching, shown that there is a reason to
writing, and other scholarly interests, Dr. Blazen maintains an active minis- hope. As we look to history in
try in the areas of preaching and counseling. One ofhis main concerns is the the 20th century, there are many
application of biblical teaching to the practical concerns of everyday life. reasons not to hope. Hope, as
something connected with hu-
Dr. Blazen and his wife, Deanna, reside in Loma Linda, California. man goodness, has been shattered
Deanna is Administrator of Linda Valley Villa, a Seventh-day Adventist re- by World Wars I and II, the Ho-
tirement home in Loma Linda. locaust, the Korean War, the
Vietnam War, the violence in

10 SHABBATSHALOM/April 1995
Cambodia, Palestine, Ireland, abound—then hope once again letter to the Romans, Paul has a
Bosnia, Rwanda, Chechnya, and arises, because we, in our hope- discussion a b o u t A b r a h a m ,
countless other places. These lessness, begin to cast ourselves whom Paul sees as the father of
events give a feeling of hopeless- upon God. us all, both Jews and Gentiles. A
ness, rather than hopefulness. great promise had been made to
But then, I think it is at just such Shabbat Shalom: So with the Abraham that, in spite of his age,
a time, when we have such hope- rise in the possibility of nuclear God would bless him with innu-
lessness, that hope arises. annihilation, people's fears be- merable descendants. Well, in-
cause of crime, AIDS, and all terestingly, in Romans 4:18, Paul
I would illustrate this by refer- kinds of things that surround us says this about Abraham: "Hop-
ring to the apocalyptic literature and seem to point to death and ing against hope, he believed that
we find in the Bible and in destruction, there would be an he would become 'the father of
Intertestamental and First Cen- accompanying rise of interest in many nations.'" 2 Hope is what
tury C.E. Jewish writings. The hope. Am I understanding you you do when there doesn't seem
apocalyptic books of Daniel and correctly? to be any hope at all! And you
Revelation, and others like them, can only do that if you are in
have been described as "tracts for Blazen: Yes, I think so. I touch with God and relying upon
bad times." So, when the world mean, how are we to survive? We His word. Nothing else would
powers are threatening the people can give up in despair, or we can give you hope at such a time.
of God, when violence and tyr- once again turn to God, and this
is exactly what I see taking place Another important passage is
today. People are once more the latter half of Romans 8. Here
It is at just such a looking to God. Where else can Paul is talking about suffering,
time, when we have we go? and he describes our present
world as one in which there is in-
such hopelessness, that Shabbat Shalom: Let me ask credible groaning. The creation
you this, then. In your view, is groaning and we are groaning.
hope arises. what is the composition of hope? We groan because we are pain-
What is hope made up of? fully waiting for the final re-
anny are prevalent, it's precisely demption which isn't yet here,
then that apocalyptic writings Blazen: An important ques- but we are hoping for it. Then
emerge to give God's people the tion. I think we can define hope Paul says, in verses 24 and 25,
hope that the Lord of history will in two senses. First of all we can "For in hope we were saved. Now
indeed intervene, and redeem His think of hope in terms of what hope that is seen is not hope. For
people. When times get bad we we hope for, the object of our who hopes for what is seen? But
are forced to look again to the hope. And if Scripture is fram- if we hope for what we do not
source of our hope, Scripture, and ing our thought, we are talking see, we wait for it with patience."
to the object of our hope, the God about the arrival of the Kingdom So, hope is a kind of patient con-
revealed in Scripture, who has of God in all its fullness on earth, fidence in God and patient wait-
worked redemptively in history transforming human life, bring- ing for that which we do not see.
for His people. For Israel, He ing justice, universal peace, and We're pinning our lives upon
brought deliverance at the Exo- so on. That's the object of hope. something which is not available
dus; in terms of Christianity, He The second aspect of hope is the to sight, but is present in the
worked through the life, death, attitude of hopefulness. Hope is word of God and the experience
and resurrection of Jesus. Based not just what we look forward to, of God that we have.
upon what He has done, we may but is a present feeling of confi-
hope for what He will yet do. dence in God and His purposes, Shabbat Shalom: How then
with which we move into the fu- would you differentiate between
As with apocalyptic, the great ture. And we in the present look faith and hope? In 1 Cor-
American "Negro Spirituals," hopefully toward the future be- inthians 13 Paul seems to draw
which sounded the note of hope cause we are related to the God some kind of distinction be-
in God, arose at those very times of the future. tween the two. As you were talk-
when the oppression was great. ing about hope, the images that
So I think when civilization be- I'll cite a New Testament pas- flashed into my mind were very
comes dark—and we are living, sage which may be helpful in de- similar to the word faith, so I'm
I believe, in an apocalyptic age fining the components of hope. curious about the connections
when the powers of darkness In the fourth chapter of Paul's between the two.

April 1995/ SHABBAT SHALOM 11

 Blazen: Yes, I think there is a Scriptures had found their deep- question of hope is really the ques-
real connection between them. est meaning in the proclamation tion of God. If there is no hope,
Let me put it like this: Hope is and deeds of Jesus, who died and then God's promises to Israel and
faith turned toward the future. rose again. His resurrection was the Church have failed. So, when
In other words, I don't see hope a vindication, showing that his you are talking about hope, you
as being different from faith; it life and death had great signifi- are really talking about God.
is faith's future orientation. Faith cance. But was that the end of That's why hope was so important
looks upward; it has a vertical the matter? The early Christians for the early Christians.
stance. It looks up to God. And said, "No." The one who died
and rose again would, and indeed Shabbat Shalom: Then what
must, come back again to com- about the difference between
Hope is faith turned plete the work of redemption. It Jewish hope and Christian hope?
was as if there was an unfinished You've talked a little bit about
toward the future.
symphony. His death had mean- the importance of hope in the
ing, his resurrection had mean- Christian life, and that seems
hope looks forward. It has a hori- ing, but there was more yet to obvious. What would be the
zontal or linear element to it. It take place. That is why they difference between Jewish hope
looks forward to what this God looked forward to the return of and Christian hope?
in whom we have faith will do in Christ, the Second Coming of
history. In 1 Corinthians 13, Christ, as Christians speak of it. Blazen: I want to be careful
which you referred to, we have The whole New Testament is here, because there are many
one of Paul's great statements. It filled with hope in that coming. points of contact between Jewish
closes with the affirmation that hope and Christian hope. I sup-
what really counts in this world Remember the two Emmaus pose, as a generality, I could say
is faith, hope, and love. These travelers, mentioned at the end of that Jewish hope is hope for de-
are interrelated realities and, ac- the Gospel of Luke, who were liverance in this world. Jews have
cording to Paul, the greatest is making their way to Emmaus af- always looked for the fulfillment
love. So, in this light, it is insuf- ter the crucifixion of Jesus? In an of hope in terms of what was go-
ficient to talk only about faith unrecognized form the risen Jesus ing to happen here on earth. And
and hope; we must also talk appeared to them. Their words what was going to happen? A
about love. We have faith in the to him were words of hopeless- major point was the restoration
one whom we love. We have ness. "We had hoped that he was of Israel. Israel has found itself,
hope for that which is the object the one to redeem Israel" (Luke all through its history, under
of our affection. I think, then, 24:21), which meant, of course, domination by foreign powers.
that hope is the affirmation of the that their hopes were now in vain. Thus, this restoration was very
ultimate victory of God's love in But when they recognized that important. There was also the ex-
the world. That's the way, at this was Jesus, who had risen, their pectation of universal peace and
least, I would express it. hope was revived and they could justice as realities in this world.
look forward to the future in hope Christian hope, on the other
Shabbat Shalom: O.K. We again. 1 Peter 1:3 speaks of us as hand, is to a large degree deliver-
have talked about the definition being born again to "a living hope ance from this world. So you
of hope. Now let's talk about the through the resurrection of Jesus might say that for Jews there is a
importance of hope. Why is Christ from the dead." And I more worldly hope, and for
hope important for Christians? might just say this: I think the Christians a more transcendent
Why is it such an integral ele- hope. Yet I don't want to over-
ment in the Christian's life? Jewish hope is hope play this, because the note of
transcendence is itself derived
Blazen: What characterized for deliverance in this from Jewish apocalyptic, and be-
Christianity at the very begin- cause there are obvious similari-
ning? Hope was part and parcel world... Christian ties and overlapping between
from the very start. There was a Jewish hope and Christian hope.
hope, on the other
sense of fulfillment, that the re- But in terms of difference, Juda-
demption which had been hoped hand, is to a large ism emphasizes human involve-
for had been powerfully inaugu- ment in the realization of hope
rated in Jesus, whom Christians degree deliverance more than Christianity does.
identified as the Messiah. There Christians, especially conserva-
was the sense that the Hebrew from this world. tive ones, seem to be waiting

1 2 SHABBAT SHALOM/April 1995

more for God to do that which while Christians are hoping for in his dealings with Israel
needs to be done, and Jews, gen- the Second Coming of the Mes- and the c h u r c h . The
erally, though not exclusively, siah, but we both look to the church of Jesus Christ has
have tended to see human beings coming of the Messiah. We kept no picture of its Sav-
as involved in the actualization could mention other things, such ior and Lord, but it might
of this hope. as the concept of the Kingdom well be that he who comes
of God, the notion of the resur- at the end of time, he who
Shabbat Shalom: Now, al- rection from the dead, the idea has been alike the expecta-
though the differences seem of the judgment of God in which tion of the synagogue and
the church, will bear one
and the same countenance
"The church of Jesus Christ has kept no picture (page 258).
of its Savior and Lord, but it might well be
Shabbat Shalom: Wow!
that he who comes at the end of time, he who
Blazen: I seldom am moved so
has been alike the expectation of the synagogue much by a statement as I am
moved by this one, and it tells me
and the church, will bear one and the same I want to keep very close to my
Jewish brothers and sisters, for we
countenance." — H a n s Joachim Shoeps.
are all looking for the coming of
the Christ. We are looking for
somewhat clear, there is, you say, justice will be manifested, and one who will indeed bring uni-
certainly a relatedness, an over- the idea of the renewal of the versal peace and universal justice.
lapping between Jewish hope earth. Jesus says in one place, We are very much alike in this.
and Christian hope. Could you "Blessed are the meek, for they
speak about that? will inherit the earth" (Matthew Shabbat Shalom: It seems very
5:5). That's a very Jewish idea. clear that there are similarities
Blazen: I think there are a We share these ideas in common. and much overlap when it comes
number of things in common, to Jewish hope and Christian
and Christians have taken these, And I would like to share a hope. We have talked at some
in large measure, from Jewish thought that I found in a Jewish length about this. Now, what
understandings and from the book. Allow me to just read one about other issues? Is it possible
Hebrew Scriptures. First among little section from the book, Paul, to hope without the religious
these is that the basis of hope is by Hans Joachim Shoeps. What dimension, without God?
the God who acts in history. Shoeps says has really moved me.
Both Jews and Christians empha- It bears upon the difference, but Blazen: I don't think so. No.
size this point. Jews look back also the similarity between Juda- If we were to hope without God,
to the Exodus as the major event ism and Christianity. Here is his what would be the basis of our
in which God acted in history statement: hope? Would it be the self, our
and which is the basis of their self? Would it be man? Would
belief that He will act again. Thus difference as well as it be human society and human
They also see H i m acting in affinity becomes clear. The goodness? We have learned that
bringing Israel back from the Messianism of Israel is di-
Exile. Christians believe that, in rected toward that which is
Jesus, God has acted again for the to come, while the If you omit God, you
salvation of the world. What He eschatology of the univer-
did in Jesus is the basis of hope. sal Christian church looks omit hope as well.
So, we both look to history and for a return of him who has
what God is doing in history. come. Both are united in these things fail. I would find no
the common expectation source for hope at all if God were
Other things that are similar that the decisive event is not a part of the picture. In the
involve Messianic expectation it- still to come, that event light of Romans 15:13, which
self, the idea that a Messiah which will disclose the con- speaks about God as "the God of
would come. True, there is a dif- summation of God's ways hope," I think that if you omit
ference. Jews are hoping for the with men, already partially God, you omit hope as well. In
First Coming of the Messiah; and differently manifested another letter of the New Testa-

April 1995 /SHABBAT SHALOM 13

 before, and the Jewish people conviction and obvious feeling,
Auschwitz proves that
should no longer be seen as God's much more than in just an aca-
we cannot hope in chosen and covenant people. demic way. Is there a special ex-
perience in your own life that has
man. Man, not God, For me, as a Christian, I read had a distinctive impact upon
the story of Jesus, one who, like your understanding of hope?
is the creator of the Jewish people, manifested
goodness, looked toward God, Blazen: In my life there have
Auschwitz.
and so on. Nevertheless Jesus was been a number of special experi-
crucified. His life was ended. It ences. When I was a young boy,
ment, the book of Ephesians, in seems to me that you have the a religious teacher instilled great
the second chapter, Paul pictures same problem with the suffering fear in me. The teacher said,
the Gentile world prior to its re- and death of the one that you "You could die at any moment,
ception of the message of salva- have with the suffering and death and, if there are large sins upon
tion. He describes the Gentiles of the many. Yet, in the life of your soul, you will be lost for-
with two phrases (verse 12): Jesus, we see vindication. We see ever." The thought of dying at
"having no hope," and "without not only the strangeness and hor- any moment, even more than
God in the world." I think this ror of a crucified Christ, but we that of being lost forever, seared
is quite correct. Without God see the glory of a risen Christ as its way into my youthful con-
there is no true hope at all. well. So, it seems to me that even sciousness. One day when my
when things look the darkest, parents were gone, I became an
Shabbat Shalom: It happened from the vantage point of faith, emotional wreck thinking that
before my lifetime, but people there is reason to hope. Out of this might be the day. Fear and a
who live in my generation have the ashes of suffering and the rapid pulse worked together. My
certainly been immensely im- darkness of pain and death God mother's comfort upon her re-
pacted by it. The interest in it does His new thing. He brings turn, while soothing, did not do
has had ever widening ripples, resurrection. Today we see the away with the fear.
which are still being keenly felt, new state of Israel, and we ob-
as is evidenced by films such as serve Jews making a real come- Years later, I heard the preach-
Schindler's List, and others. I'm back in the world. I believe that ing of Seventh-day Adventists.
speaking, of course, of the Ho- the Christian view of Jesus as the They taught that the Jesus who
locaust. When something like crucified and risen Christ gives had once come unexpectedly as
that happens, I guess one of the us incredible reason to hope as the suffering Christ was soon
obvious questions that arises, well. Consequently, I think it is going to come again as the victo-
Dr. Blazen, is, can we still hope possible to hope after Auschwitz; rious and conquering Christ. As
after that? Can we still hope af- not because of anything that hap- I grasped hold of this, hope was
ter Auschwitz, after something pened in Auschwitz, but because kindled in me. Of course, there
so horribly incredible has taken God brings new life. We can still was the ever recurrent real-
place among us? hope because we dare to main- ity of death, but the proclama-
tain our faith in God as the Cre- tion of the fact that Christ had
Blazen: I think this question ator of the world and the Re- risen from the dead and as the
is very much related to the pre- deemer of it. Risen O n e was coming back
vious one you asked. Auschwitz again was what made it possible
proves that we cannot hope in Shabbat Shalom: I can't help for me to go on in hope. Yes,
man. Man, not God, is the cre- but notice, as you speak about even if I die-—though Christ's
ator of Auschwitz. But the ques- not just Auschwitz, but about soon coming might keep me
tion is, Can we hope in God, the hope, that you speak of it with from death—there is the resur-
Creator of this world? Many rection. Christ will return to
have found it very difficult to bring life to the dead.
continue hoping in God, pre- Out of the ashes of
cisely because G o d allowed Another event has to do with
suffering and the
Auschwitz. I have a great deal of the loss of my first wife and its
feeling for those who are troubled darkness of pain and aftermath. I lost my first wife to
by this. Rabbi Rubenstein, in his a malignancy, and later was re-
book, After Auschwitz, believes death God does His married to a woman who had lost
that Auschwitz proves that God her husband to a massive heart
can no longer be understood as new thing. attack. Just a few days after our

14 SHABBATSHALOM /April 1995

 question in verse 5. He says that
/ lost my first wife to a malignancy, and later
our hope will not disappoint us.
was remarried to a woman who had lost her It will not fail us. It will not
prove to be an illusion. It will
husband to a massive heart attack. Just a few not be a cunningly devised fable.
Why not? What gives certainty
days after our marriage, both of my wife's to our hope? I think the rest of
verse 5, as well as the rest of the
children were killed in an automobile crash.
section down to verse 10, gives
This had a tremendous impact upon us and the answer. Paul says our "hope
does not disappoint us, because
our understanding and need of hope. God's love has been poured into
our hearts through the Holy
marriage, both of my wife's chil- nothing to look forward to, and Spirit that has been given to us."
dren were killed in an automo- hence no purposeful movement So, according to this verse, we
bile crash. This had a tremen- into the future, this will affect the can have confidence that our
dous impact upon us and our way we live the present, and there hope for the future will succeed,
understanding and need of hope. will be a tremendous loss of because of what God has done for
In 1 Peter 5:7 it says, "Cast all meaning. In arguing for the fu- us in the past. Now what is that?
your anxiety on him, because he ture resurrection, the Apostle He has poured his love into our
cares for you." I think this is Paul once said, "If for this life hearts through the gift of the
what happened with us. We put only we have hoped in Christ, we Holy Spirit. This has already
all our cares on God and prayed are of all people most to be pit- happened. Now we must ask,
that He would give us the hope ied" (1 Corinthians 15:19). That what is the content of this love
we needed to sustain us after such is to say, if our hopes go no far- which we must know in order to
a tremendous loss. I believe He ther than the circumference of have hope for the future? The
has done just that. The message these very temporary lives we answer begins to emerge in verse
of Scripture about a God who has now live, then we, as Christians, 6 where the topic is the death of
acted in Israel's history and in the are really pitiable. To proclaim Jesus. "For while we were still
life, death, and resurrection of resurrection but not to have weak, at the right time Christ
Jesus is the basis of our hope. eschatological life is an unbear- died for the ungodly." Here Paul
able contradiction. focuses on the death of Jesus
Shabbat Shalom: It's hard to upon the cross. From one van-
imagine being in that kind of Shabbat Shalom: You have lit- tage point, this death looked as
position, with such immense erally given your life to the study if it had no meaning, but from
personal tragedy and loss. Is of Scripture, and have just been another it had great meaning. He
there a way you could articulate sharing with us also how the is- was there for us. Well then, in
the place that hope has in your sue of suffering has touched you verse 8, Paul goes on to say, "But
personal life, even further than in very profound and personal God proves his love for us in that
what you've just said? Some ways, so I'd like to ask about the while we still were sinners Christ
other word that you might share intersection of those two things. died for us."
about its place in your life? What, for you, at this point,
would be the biblical text which This leads to a conclusion
Blazen: Well, I think that as a might contain the most power- which almost shouts out from the
Seventh-day Adventist, hope is ful lesson on hope? chapter. It revolves around the
the essence of my life. We be-
lieve that God brings us special Blazen: There are many won-
rest on each seventh, or Sabbath, derful passages, but I think the We can have
day, and the fact that He does so one that moves me, perhaps the
is itself a basis for believing and most, is found, once again, in the confidence that our
hoping that one day He will give book of Romans. I refer to chap-
hope for the future
us the full rest, the fulfillment of ter 5. According to verse 2, we
the hope toward which we are rejoice in our hope of one day will succeed, because
looking. Without that hope it sharing the glory of God. The
would be very easy to fall into question then becomes, Will this of what God has done
depression and despair. Hope is hope pan out? Will it actually
related to meaning. If there is happen? Paul answers this very for us in the past.

April 1995/SHABBAT SHALOM 15

 Shabbat Shalom: Very good.
We believe that God brings us special rest on
A very clear connection, then.
each seventh, or Sabbath, day, and the fact that Now, such a grand theme as
hope must have maybe a last
He does so is itself a basis for believing and word, a last thought. It's obvi-
ously something you have expe-
hoping that one day He will give us the full rienced in your own life and had
reason to experience because of
rest, the fulfillment of the hope toward which
pain and suffering. So would
we are looking. you give us a final thought, a last
word on hope?
words, "how much more," in possible to hope; yet those of us
verses 9 and 10 which indicate who believe in God have a very Blazen: Since our hope is so
that, if God has done the most real hope in our hearts and lives. much connected with Scripture,
difficult thing, given His son to My question is, How might it be I would like, in concluding, to
die for enemies, how much more possible to incarnate hope in point to Romans, where Paul says
will He do the easier, save to the those around us who may not in a prayerful blessing, "May the
uttermost His newly constituted have the hope that we have and God of hope fill you with all joy
friends! may not have the belief we hold? and peace in believing, so that
Is it possible to incarnate hope you may abound in hope by the
I remember seeing a film on in them? power of the Holy Spirit" (Ro-
Mother Teresa. She is cradling mans 15:13). This is a blessing
in her arms a very dirty, diseased Blazen: I'm glad you asked this which connects hope with the
and dying person. He is looking question, because we do not want presence of the Holy Spirit in the
up at her and saying to her, "Why to isolate ourselves from the life, and Paul prays that we might
are you doing this?" She looks wider world community. Our joy have this hope.
at him and responds, "Because I must not be merely self-focused.
love you." She takes him into her We wish that we might aid in I would like to reiterate this
hospital and he's cleaned up, laid bringing hope to the world, that prayer. May the God of all hope
on nice clean sheets, and cared our own particular faith may help us know what is the hope to
for every day. What does he make some contribution to hu- which He has called all of us.
know? That if she was willing to man hope for people in different According to Ephesians, this is a
come to him in his diseased and cultures. We need to recall once hope which is said to be first of
dying condition, and express her again the connection of faith, all the hope of Israel. It was Jews
love to him then, how much hope, and love found in 1 who were first to set their hope
more can he count on the fact Corinthians 13. Without the on Christ (Ephesians 1:12).
that she's going to be with him love dimension, I don't think Then the Gentiles, through the
every moment along the way. So, your question can be answered. influence of Israel, through the
I think Romans 5 is the chapter Scriptures of Israel, and through
that moves me perhaps more than You know, here at Loma Linda the true Israelite, Jesus, came to
any other. University it is very interesting to know the meaning of this hope
teach health professional stu- as well. We Christians thank
Shabbat Shalom: It certainly dents. I have had certain stu- God for this and pray that all of
is not hard to understand why dents read parts of Bernie Siegel's us, both Jews and Christians,
it would. While listening to you book called Love, Medicine and may have a firmer grasp of this
talk about it I sensed hope well- Miracles. Bernie Siegel is a hope.
ing up within me anew; it's a former Yale University surgeon
wonderful passage. who is now retired but continues Shabbat Shalom: Thank you,
to lecture. In this book, he says Dr. Blazen, for these most hope-
Your story of Mother Teresa that as the physician loves the ful thoughts on hope.
leaves me with a vivid image in patient, and the patient senses
my mind. I hope you don't mind this love, this gives birth to hope
my dipping back, just a little bit, in the patient, which can turn on 'This interview was conducted by Randy
to something you spoke of ear- the immune system, so that the Roberts, Assistant Professor of Practical The-
lier, to bring it in line with that miracle of healing can take place. ology at Loma Linda University.
image. You suggested earlier I think it's like that in the spiri- 2
A11 biblical quotations are from the New
that without God it is really not tual realm. Revised Standard Version.

16 SHABBAT SHALOM/April 1995

 H e b r e w S c r i p t u r e s

T h e R i s k o f H o p e

Jacques Doukhan, D h . L , Th.D.

What makes biblical hope so special as it has for 4,000 years nurtured

the dreams and the faith of millions of people?

t is not an accident that tween these two miracles, history on a real experience with some-
Israel has chosen the or personal existence stretches it- one who has already made His
Tiqwah (hope) as a self and vibrates with nostalgia proofs, someone who is and who
/ theme for her national and expectation. always will be here. Hope im-
anthem. Israel was born on hope. plies God.
T h e miracle of going out of It is significant that the tech-
Egypt marks the first step of this nical word in Hebrew for hope Hope Implies Hopeless-
people on the scene of history. tiqwah means a stretched cord. ness
According to the great Rashi, it For hope is stretched like a cord
is this account of hope which between memory and expecta- The gesture of the prophet
makes the Bible start on the bold tion. It is the past experience of Jeremiah shouts aloud this para-
story of Creation. Shifting from the infinite presence of the great dox of hope: "Let him bury his
darkness to light, from nothing- God which nurtures the expec- face in the dust—there may yet
ness to life, the Hebrew Bible tation for something else in the be hope" (Lamentations 3:29,
defines itself from the beginning very heart of the unbearable tor- NIV). Strangely, it is there in the
as a message of hope. Then the ment of His absence. Biblical dust, this material of death and
history of Israel shapes itself step hope is not a mere psychic or of nothingness, that the prophet
by step on this beat and ulti- mystical experience. It is essen- searches for hope. The last hu-
mately emerges in the inspiration tially historical. To hope in He- morous word of Tristan Bernard
of the Day of the Lord (Malachi brew does not mean to dream or sounds with the same demand.
4) or in the intense expectation to flee from reality. On the con- To his friends who were crying
of the Lord among His people (2 trary, hope implies this reality, as as he was taken by the Nazis, he
Chronicles 36:23). The same hopeless as it may be. Hope said: "Why do you cry? Until
spirit inspires the so-called Scrip- makes fun of hopelessness. now I lived in anguish; from now
tures of the New Testament. T h r o u g h h o p e we expect a on I will live in hope." In order
Here also we start with the change beyond what is seen right to be able to understand the very
memory of Creation (Matthew 1; now in the present. Hope im- nature of hope, one must have
cf. John 1), and we end with the plies future. For biblical hope is passed through this experience—
proclamation of the Kingdom of not an empty feeling, an abstract when one hits the bottom of mis-
God (Revelation 21-22). Be- view of the mind, it is founded ery and loses everything. Happy

April 1995 /SHABBAT SHALOM 17

 trary to the pagan who is essen-
In order to be able to understand the very
tially interested in the immedi-
nature of hope, one must have passed through ate, the Hebrew runs the risk of
the future. Rather than ensur-
this experience—when one hits the bottom of ing his success or his position on
intrigues and politics, the He-
misery and loses everything. Happy and brew will prefer to forge his
present out of the future. To
satisfied people do not know hope; only poor
King N e b u c h a d n e z z a r who
people can hope. threatens with death all those
who would not submit them-
selves to his order of idolatry, the
and satisfied people do not know books of Daniel and of Revela- Hebrews respond by referring to
hope; only poor people can hope tion in the New Testament are the future (Daniel 3:15-18).
(Job 5:16). both composed in a time of cri-
sis and of profound hopelessness. This orientation towards the
Biblical hope implies necessar- The book of Daniel has been future has even affected the He-
ily the recognition of evil and of written by an exile who suffered brew conception of ritual. In Is-
suffering. Biblical hope is not under the Babylonian oppres- rael every ritual is loaded with
this beatific o p t i m i s m too sion. The book of Revelation has hope. The ritual of Passover is
quickly satisfied which is culti- been written by someone who performed so as to remind of a
vated in easy religion. This hope endured the same oppression of hope story. Regularly one re-
is not "the opium of the people" exile on Patmos. To dare to hope members the trusting expectation
that numbs the pain and denies in those conditions is to show of the fathers under the drops of
the wound. Here evil is fully both lucidity and imagination; it blood sprinkled on the door-
denounced as such. The Bible is to hope in spite of reality. frame. Likewise the ritual ges-
does not exalt the value of suf- tures of Kippur say year after year
fering and does not promote sub- Hope Implies Future the same great news of the judge-
mission to evil and to oppression. ment of God, of His forgiveness,
The shouts of revolt from Job and To hope is to expect some- and of the cosmic salvation which
the Psalmist as well as the prom- thing else beyond the present will recreate the world. Week
ises of the prophets bear witness which bruises; to hope means to after week, the Shabbat reminds
to a vision which does not ignore be able to think of the future. It of this first end of human history,
the present tragic condition, yet is noteworthy that the Hebrew and nurtures in the heart of the
sees beyond it. Paradoxically it word tiqwah which translates the Hebrew the nostalgia of the Gar-
is this hopeless situation that gen- idea of hope often occurs in par- den of Eden. This rhythm of
erates hope. allelism with the Hebrew word
aharith which translates the idea
The Bible clearly testifies to of future (Proverbs 2 4 : 2 4 ; In the Bible, the
this mechanism of the hatching Jeremiah 23:18; 24:14). Hope is
of hope on the soil of crisis and related to the future. The ritual is essentially
hopelessness. The most power- prophet Jeremiah states explicitly
loaded with a hope
ful tests of hope are always found this connection: "There is hope
in the same ground of misery and for your future" (Jeremiah which concerns a
trouble. The first words of hope 31:17).* To the people in slavery
are uttered against the anguish of deprived of their future, YHWH, future event and
the first humans. In the context the God of Israel, reveals Him-
of curses, as only decomposition self through a verb in the future speaks of hope.
and punishment are expected, time: "I will be" (Exodus 3:12).
comes a promise loaded with all T h r o u g h this Name which is seven rebounds even into the sab-
the hopes (Genesis 3:15). The called u p o n in the H e b r e w batical year and the Jubilee and
serpent will bite the dust, evil will prayer, the Jew will henceforth repeats to the Israelite this loud
be vanquished. Significantly learn to conjugate his verbs in the message of hope, of restoration
Jewish tradition attributes the future; he will learn to hope. In and freedom.
Pentateuch and the Book of Job fact, this accent on future is one
to the same one who survived the of the most specific characteris- In the heart of ritual ceremo-
hell of slavery. Likewise the tics of Hebrew thought. Con- nies, even the sacrifices have been

1 8 SHABBAT SHALOM/ April 1995

understood in Israel as a reference both present hopelessness and the God, the One Who is Eternal and
to a future event. Immediately prospect of future, it is essentially Creator, is able to raise and nur-
after the flood, the first sacrifices because of a third dimension: ture hope. Only God is the
are directly associated with the God. For only God is able to Source of hope. Everything else
divine promise (Genesis 8:21); transform darkness into light, is in itself just a fleeting shadow.
and during the patriarchal pe- death into life. The God of hope Ecclesiastes will say that apart
riod, they are integrated in the is first of all the God of creation. from God "everything is vanity."
ceremony of covenant that guar- Only God is eternal. Only God And his satire pleads against ev-
antees the fulfillment of these has future. God is therefore de- erything which is expressly con-
promises (Genesis 15: cf 22). fined as the H o p e of Israel sidered valuable. Riches, honor,
Later on, prophets will decipher (Jeremiah 14:8). From Him the work, wisdom, and even para-
there the prediction of a suffer- Hebrew draws all his hope; "My
ing redeemer who will, like the hope is in you all day long"
levitical sacrifice, ensure the sal- shouts the Psalmist (Psalm 25:5, Only the unseen God,
vation of the people (Isaiah 53; NIV). The so-called New Testa-
cf. Daniel 9:24-26). In other ment brings the same thought as the One Who is
words, the meaning of the Isra- it relates hope to faith. Nurtured
elite ritual should not be found in the Hebrew Scriptures, the Eternal and Creator,
in the gestures per se which apostle Paul bases hope on his is able to raise and
would seek to appease the divin- faith: "By faith we eagerly await
ity. Neither is it, as some mod- . . . the righteousness for which nurture hope.
ern scholars have explained, the we hope" (Galatians 5:5, NIV).
expression of a psychological Hope is then essentially a reli- doxically religion are questioned
transfer to exorcise the natural gious virtue. The Hebrew con- when these values are lived with-
human need for violence. In the cept of hope clearly differs from out God.
Bible, the ritual is essentially the hope that is built upon the
loaded with a hope which con- human work and strength. The In the heart of the present
cerns a future event and speaks list of these false hopes is given hopelessness, hope carries, thanks
of hope which carries in itself the in the Bible. It may be a politi- to the eternal God, an unex-
seed of a rich posterity (Ruth cal power. In the context of the pected vision for a reassuring fu-
4:17). It may be a land flowing ancient Middle East, Egypt and ture. And this future, enrooted
with milk and honey (Exodus Ethiopia are denounced as the elsewhere, affects existence and
3:8). It may be the healing which deceiving hopes of Israel (Isaiah gives meaning to it. From there,
saves from death (2 Kings 20:1- 20:5, 6). It may be riches and the disciple of hope will forge a
5). Hope is the assurance that gold (Psalm 49:17, 18; Isaiah 2:7; life according to the criterion of
there is always an afterwards. No Job 31:24). It may be a fine this elsewhere he is awaiting. We
wonder then that for the Hebrew house (Job 18:14; Judges 18:7). hear this lesson in the mouth of
prophets hope par excellence iden- It may be military power. In- the Rabbi Yeshua, "My kingdom
tifies itself with the heavenly deed, the Psalmist warns against is not of this w o r l d " (John
kingdom. In the series of king- the hope founded on horses 18:36). The same echo sounds
doms which march through his- (Psalms 147:10; 33:16, 17); to- in the parable of Rabbi Loeb, the
tory from Babylon to Rome, day he- would talk about tanks Maharal of Prague, who com-
Daniel sees looming only one and planes. It may even be a re- pares the believer to a reverse tree,
kingdom which carries an after- ligious institution. The proph- bound to witness to another or-
wards, the last one, the one raised ets of Israel suspect even the hope der. Pressed by the present which
by the God of above and which which would focus on the temple obliges them to lie in order to
takes the form of the mountain (Jeremiah 7:1-7). Today one succeed or to kill in order to pos-
of above: "The God of heaven would talk about the church or sess, the believers whose hope
will set up a kingdom which shall the synagogue. Any institution, orients their steps form the vision
never be destroyed" and which however good, necessary, or sa- of the future. It is hope that ori-
"shall stand forever" (Daniel cred it may be, does not deserve ents their walk and obliges them
2:44). to inspire hope. David, who to push in a different way.
"lifts up his eyes to the moun-
Hope Implies Cod tains," and sacred places of his
time, ends by recognizing that his *A11 biblical quotations are from the New
If biblical hope implies these salvation comes only from God King James Version unless specifically indi-
two contradictory dimensions, (Psalm 121:2). Only the unseen cated.

April 1995/ SHABBAT SHALOM 19

 T h e H o p e o f t h e K i n g d o m

Robert M. J o h n s t o n , Ph.D.
Professor of New Testament and Christian Origins

What it meant for the Jews of Yeshua to believe in

the "kingdom of heaven."

hen Yeshua of "The Lord has established his Himself could make that happen.
Nazareth began throne in the heavens, and his
to preach, accord- kingdom rules over all" (Psalm The prophet Daniel provided
ing to the Gospel of 103:19). "Kingdom" (Hebrew some of the clearest expressions
Matthew (4:17), his message was mamlakah or, here, malkuth) does of this hope. In the second chap-
clearly Jewish: "Repent, for the not mean necessarily territory; it ter of his book, he describes a
kingdom of heaven is at hand."* means God's rule, His reign, His dream of the Babylonian king
What did Yeshua mean? ultimate control, whether exer- N e b u c h a d n e z z a r , who had
cised or not. dreamed of an image whose head
"Heaven" was a word that Jews was of gold, breast and arms of
often used out of reverence in- But to thoughtful people such silver, belly and thighs of bronze,
stead of "God," and in fact the as the prophets, it seemed that legs of iron, and feet of iron and
parallel passage in the Gospel of the world is really in thrall to the clay. As the king looked, "a stone
Mark 1:15 has the expression powers of evil. They longed for was cut out by no human hand,
"kingdom of God." the Lord to take full charge and and it smote the image on its feet
defeat the evil powers, and they of iron and clay, and broke them
Ever since ancient times the believed that He would do this in pieces; . . . But the stone that
Jewish people had placed their in a future "Day of the Lord," a struck the image became a great
hope upon the victorious rule of day of judgment when God's mountain and filled the whole
God. There was, of course, a kingdom will be established on earth" (Daniel 2:34, 35). Daniel
sense in which God already ruled. earth forever. Only the Lord interpreted the dream. The vari-

20 SHABBAT SHALOM /April 1995

ous metals signified the succes- Some echo of these expectations among all who responded in faith
sive empires that would dominate even survives in the Talmud: "R. and repentance to his message,
his world. But what was the Samuel b. Nahmani said in the breaking the inward chains of sin
stone "cut out by no h u m a n name of R. Jonathan: Blasted be and evil. But Yeshua did not ig-
hand"? Daniel explained: "In the the bones of those who calculate nore the future tense of the king-
days of those kings the God of the end. For they would say, dom. As far as the world as a
since the predetermined time has whole is concerned, God's king-
arrived, and yet he has not come, dom remains a government in
The kingdom of God
he will never come. But [even exile. So Yeshua taught his fol-
consists of whatever so], wait for him..." (Sanhedrin lowers to pray, "Thy kingdom
97b). come, Thy will be done, On earth
He rules over. as it is in heaven" (Matthew
Now comes Yeshua, announc- 6:10). A long discourse in Mat-
heaven will set up a kingdom ing the good news, "Repent, for thew 24, 25 speaks of the future
which shall never be destroyed, the kingdom of heaven is at kingdom that will be established
... and it shall stand for ever" hand." What Yeshua meant by at his second coming, inaugu-
(2:44). this announcement is a major rated by resurrection and judg-
theme of the four Gospels, and ment. Those who have a portion
In the seventh chapter of his the meaning is rich and complex. in the World to Come are those
book, Daniel (7:13, 14) describes To begin with an obvious prob- who have demonstrated their loy-
a vision of the inauguration of lem, it seems that evil was not alty to the divine king, who dili-
that kingdom. "One like a son soon to be defeated, and God's gently maintain spiritual readi-
of man" came to the Ancient of rule was not then established on ness, doing works of mercy and
Days, "And to him was given earth—or was it? righteousness.
dominion and glory and king-
dom, that all peoples, nations, Already in the Tenakh, as we Yeshua explained the nature of
and languages should serve him; have seen, the kingdom of God the kingdom by telling parables,
his dominion is an everlasting had two tenses: present (as in and an i m p o r t a n t cluster of
dominion, which shall not pass Psalm 103:19; 145:11, 13) and parables about the kingdom oc-
away, and his kingdom one that future (as in Daniel and many of curs in Matthew 13. It is like a
shall not be destroyed." This the other prophets). But Yeshua sower broadcasting seed upon
mysterious "son of man" was the meant more than that. He was various kinds of soil—the foot-
same figure spoken of by other announcing that his ministry was path, rocky soil, thorny soil, and
prophets as "the son of David," intended to make God's present good soil. Much of the seed is
through whom God would ful- kingdom real on earth in a new wasted, but the good soil is fruit-
fill His promise to David, "Your way, in a real sense defeating the
house and your kingdom shall be power of evil: "If it is by the Spirit
made sure for ever before Me; of God that I cast out demons, Asfar as the world as
your throne shall be established then the kingdom of God has
for ever" (2 Samuel 7:16). Later come u p o n you" ( M a t t h e w a whole is concerned,
Judaism called him the Messiah. 12:28). Contrary to prevailing
Gods kingdom
expectations, this kingdom was
So this Messiah, the Son of not political but spiritual: "The remains a
David, the Son of Man, was he kingdom of God is not coming
who would establish the reign of with signs to be observed; nor government in exile.
God on earth, the future everlast- will they say, 'Lo, here it is!' or
ing kingdom of the Age to Come, 'There!' for behold, the kingdom ful. Yeshua explained that the
when evil would be forever over- of God is in the midst of you" seed is the Word of God and the
come. This Messianic Age would (Luke 17:20, 21). soils represent various kinds of
be i n t r o d u c e d , according to hearers. Not all receive and do
Daniel 12:2, by nothing less than The kingdom of God consists the Word heartily, but those who
a resurrection of the dead! It was of whatever He rules over. Every do are citizens of God's kingdom.
the great hope of all the pious human heart yielded to God's
people of Israel, and by the first control is a part of His kingdom. Again, " T h e k i n g d o m of
century of the C o m m o n Era, In this sense, the ministry and heaven is like a grain of mustard
prompted by Daniel's prophecies, death of Yeshua did indeed estab- seed which a man took and sowed
expectation had grown intense. lish the kingdom of God on earth in his field; it is the smallest of

April 1995/ SHABBAT SHALOM 21

 all seeds, but when it has grown w h e a t u n t i l nearly m a t u r e . In thus referring to the final
it is the greatest of shrubs . . ." When the man's servants per- j u d g m e n t , Yeshua brings to-
(verses 31, 32). The results of ceived what had happened, they gether the present and future
Yeshua's ministry were discourag- wanted to pull it up, but their aspects of the kingdom of God.
ingly small in the early years, master said, "No; lest in gather- But the metaphor should not be
even in the time when Matthew ing the weeds you root up the pressed too far. Yeshua makes
recorded these words. These clear that human beings, unlike
words must have sounded brave weeds, can determine their own
The kingdom is an
to the point of foolishness. Who destiny. The future is but the
could have foreseen the growth, invisible influence consummation of the present.
but someone with divine insight? The citizens of the kingdom are
that has a very visible self-selecting. The situation de-
Yet another aspect: "The king- mands no less than a whole-
dom of heaven is like leaven result. hearted response to the Word:
which a woman took and hid in "The kingdom of heaven is like
three measures of flour, till it was wheat along with them. Let both treasure hidden in a field, which
all leavened" (verse 33). So the grow together until the harvest; a man found . . . and sells all that
kingdom is an invisible influence and at harvest time I will tell the he has and buys that field" (verse
that has a very visible result. reapers, Gather the weeds first 44). "The kingdom of heaven
and bind them in bundles to be is like a merchant in search of
Yeshua foresaw that his mes- burned, but gather the wheat into fine pearls, who, on finding one
sage would attract insincere fol- my barn" (verses 29, 30). pearl of great value, went and
lowers who would bring dis- sold all that he had and bought
credit upon his movement: "The Similarly, "the kingdom of it" (verse 45).
kingdom of heaven may be com- heaven is like a net which was
pared to a man who sowed good thrown into the sea and gathered The Word remains: "Repent,
seed in his field; but while men fish of every kind; when it was for the kingdom of heaven is at
were sleeping, his enemy came full, men drew it ashore and sat hand."
and sowed weeds among the down and sorted the good into
wheat, and went away" (verses vessels but threw away the bad.
24, 25). T h e weeds were So it will be at the close of the *A11 biblical quotations are from the
bearded darnel, which resembles age..." (verses 47-49). Revised Standard Version.

Jewish Humor on Hopi J

O n e day an awful message came from heaven to the nations o r t h e w o r l d — G o d will drown
the world in two weeks.

In France, they stopped working, enjoyed life, drank, ate, and laughed—for they knew
that in two weeks they would die.

In the States, they organized themselves, settled their accour its and their businesses, paid
their credit cards—for they knew that in two weeks they w o u k die.

In Italy, they cried and shouted at each other—for they knew that in two weeks they all
would die.

In Switzerland, they timed their watches—for they knew th at in exactly two weeks they
would die.

In Israel, they behaved strangely; they all started taking swim ming lessons—for they knew
that they had two weeks to learn how to swim underwater.

2 2 SHABBAT SHALOM/April 1995

 T h e E v e n t

A u s c h w i t z : W h a t H a v e

W e L e a r n e d ?

Clifford Goldstein, Editor of Liberty

ifty years after So- Of course, progress has been ence with Yasir Arafat (though,
viet troops liberated made. Jewish and Christian re- let's face it, if Rabin can meet
Auschwitz, they are lations, though having their ups with him, who's to fault the
now in Grozny. Fifty and downs over the years, have Pope?)—has done a lot to im-
years after the end of the murder greatly improved, at least on an prove relations, everything from
of the Jews, terrorists in Israel are official level, in the past few de- symbolism (speaking in a Ro-
killing Jews. Fifty years after the cades. The Catholic Church, af- man synagogue) to substance
worst attempt at genocide in mod- ter centuries, has exonerated the (reestablishing diplomatic rela-
ern history, Muslims are being Jews from the death of Jesus, a tions with Israel). Recently, the
"ethnically cleansed" in the former charge that has led the faithful, Pope also agreed to review re-
Yugoslavia. Fifty years after the however unreasonably, to feel it quests by Jewish leaders to pub-
wor„t onslaught of anti-Semitism was a God-given duty to punish lish an encyclical denouncing
the Jews ever faced, neo-Nazis those Jews born centuries after anti-Semitism.
stomp through Germany. the fact. And the Pope, though
more than once trashing Jewish All the official pronounce-
Fifty years after Auschwitz, feelings—bestowing honors on ments and encyclicals, however,
what have we learned? Appar- suspected war criminal Kurt can't change people's hearts, and
ently, not much. Waldheim and having an audi- even where the ghosts of mur-

April 1995/SHABBATSHALOM 23
 symbols, the problem will not be
All the official pronouncements and encyclicals,
solved. We appreciate the steps
however, can i change people s hearts, and even taken by the Roman hierarchy.
If only the other churches would
where the ghosts of murdered Jews haunt the take similar approaches.

land, anti-Semitism, even among the churched, Fifty years after Auschwitz,
we have learned that, despite the
still lurks.
Jewish slogan, "Never Again," it
dered Jews haunt the land, anti- even without Jews."* can happen again. While indi-
S e m i t i s m , even a m o n g the vidual Christians risked their
churched, still lurks. With the T h e article was written in l i v e s — a n d even gave their
demise of Soviet communism 1990, long before anyone ever lives—to help Jews, the Holo-
has come resurgence of nation- heard of Vladimir Zhirinovsky, caust has been and will always
alism and its usual bedfellow of which itself says a lot. Indeed, r e m a i n a blot on E u r o p e a n
anti-Semitism. long after the euphoria of the Christianity. A sin like that isn't
collapse of the Berlin Wall and easily atoned for. Fifty years af-
"The old specter returns," the success of the Velvet Revo- ter Auschwitz, we have learned
said an article in Newsweek a few lution has worn off, and the hard
years ago. "Anti-Semitism, the economic and political realities
Fifty years after
offspring of unbridled religion of the post Cold War world set
and nationalism, is working the in, people are going to need a Auschwitz, we have
fringes of the new politics in the scapegoat. As usual, it will be
Soviet Union and Eastern Eu- the Jews. It's worked for centu- learned that the best
rope. S u p e r p a t r i o t s from ries, so why stop now?
Pamyat terrify the Jews of Mos- you can do is work
cow with rumors of a pogrom. It's a sad but unfortunate fact
hard to ensure that it
Rightists campaigning in the that much of the European anti-
Hungarian elections made coded Semitism is often related to never happens again.
attacks on 'cosmopolitans' and Christianity. Never mind that
daubed walls with the Arrow Jesus was a Jew, that the Bible that the best you can do is work
Cross of fascism. In Romania, writers were Jewish, or that the hard to ensure that it never hap-
old cranks from the Iron Bible teaches the faithful to pens again.
G u a r d — N a z i h e n c h m e n in love—it seems that the anti-
World War II—hope for a come- Semites just don't get it. And
back. Fanatics in Poland, the until the church takes a lead in 'Tom Mathews, Rod Nordland, and
furnace of the Holocaust, know teaching the faithful to practice Carroll Bogert, "The Long Shadow,"
how to practice anti-Semitism, their religion, not just use its Newsweek, 7 May 1990, p. 34.

What can we learn: "What Christian theologians can do

for the murdered of Auschwitz... is, in every case, this:

Never again to do theology in such a way that its

construction remains unaffected, or could remain

unaffected, by Auschwitz."

Johannes Baptist M e t z

{TheEmergent Church [New York: Crossroad, 1981], p. 28)

24 SHABBAT SHALOM/April 1995

 V i e w p o i n t

T h e M i r a c l e o f P u r i m

Oliver Wellington

When the threat of a holocaust turns into hope.

O ne may we 11
ask, "What
hope is there in
the m i r a c l e of
Purim?" but to what end? Rab-
binic authorities over the cen-
turies have posed this question
in various forms, mostly in a
The account of Esther does
not imply that after eating and
drinking the Jews went out and
slaughtered many at whim. This
is not so. Certainly, there was a
sober j u d g m e n t specific to
known Jewish enemies, such as
the sons of Haman. Feasting
settled Jerusalem and erected the
Second Temple.

There is actually a frontier to

be had in understanding the hope
of Esther. It is for the Jews, but
it should also be for the Gentile
who aspires to righteousness and
theological context. However, came after justice. There was no states, "May the enemies of God's
what may have been essentially plundering. chosen be my enemies also."
a halakhic reflection, or in more
recent times, a rhetorical ques- The true hope in the memo- Let the righteous Jew and
tion of Reform Judaism, has rial of Esther is that she was Gentile both feast with each
since Baruch Goldstein been spared, and through her the Jews other in the religious freedom
transformed into an emotional, t h r o u g h o u t the empire were and protection that the Lord God
even painful, question. The act spared. T h e hope of Esther miraculously maintains for us,
of Baruch Goldstein in Hebron spared the future seed of and may the Messiah soon secure
on the eve of Purim, 1994, Abraham which subsequently re- justice among all people.
brought about haunting memo-
ries and exposed many vulner-
abilities and divergences, or was The true hope in the memorial of Esther is that
an act of hopelessness. Cer-
tainly it is challenging to pon- she was spared, and through her the Jews
der the hope contained in the
Megillah. throughout the empire were spared.

April 1995/SHABBAT SHALOM 25

 N e w s F l a s h

W n r l d J p >]j \ / R h F r i p n ir t e h i n
V V U I I U U u u V 1 0 1 1 1 1 I U I MJ O I I I U

n n i •

C o m m i t t e i e M e e t s i n

J e r u s a l e m

M •T ^ as it an acci- Seventh-day Adventists. Pres- Vatican II and participated in

• ^ H ^ ^ dent? On the tigious guests joined the meet- the creation of the document of
^ ^ T ^ ^ r occasion of the ings to share their views about Nostra Aetate, gave an interest-
^ ^ 50th Anniversary Israel a n d t h e C h r i s t i a n ing presentation on the peace in
of the Shoah (April 25-28), a C h u r c h . A m o n g them were Jerusalem in the light of the ety-
special meeting took place in Rabbi Abraham Fider of the mology of the Hebrew word
J e r u s a l e m g a t h e r i n g several Conservative c o m m u n i t y in davar. A high point of this
members of the Seventh-day Jerusalem who talked a b o u t meeting was undoubtedly the
A d v e n t i s t c o m m u n i t y from Conservative and Reform Juda- testimony of four Messianic
throughout the world. Exclusive ism; Rabbi M o r d e c a i P i r o n Jews who talked about the chal-
participation of the highest of- from the O r t h o d o x tradition lenges and the privilege of be-
ficers of the General Conference and former chief rabbi of the ing "Christian" Jews in Israel.
of Seventh-day Adventists in- Israeli army talked about Or- Recommendations and deci-
cluded Robert Folkenberg, thodox Judaism. Rabbi David sions were made to help build
president, G. Ralph Thompson, Rosen, director of the Anti- new bridges between the two
secretary, and Donald F. Gil- d e f a m a t i o n League, t a l k e d c o m m u n i t i e s which have so
bert, treasurer. The purpose of about the challenges of Jewish- much in common and to pro-
this meeting was to reflect and Christian relationships. Also mote better understanding, re-
discuss matters pertaining to re- F a t h e r B r u n o Hessar, who spect, and love.
lationships between Jews and served as former advisor on J.D.

26 SHABBAT SHALOM/April 1995

•
 R e c e n t B o o k s o n H o p e

The Empty Chair: Find- memory, and religious symbol to respond to the
Empty Chair ing Hope and Joy, Timeless Holocaust's shattering of human connection. This
Wisdom from a Hasidic bridge is essential so that we avoid giving a posthu-
Master, Rebbe Nachman of mous victory to the oppressors by silencing its vic-
Breslov (Jewish Lights Pub- tims forever.
lishing, 1994), pp. 128,
$9.95. Karl A. Plank is Associate Professor of Religion
tfffMi at Davidson College in Davidson, North Carolina.
One of the great spiritual He is a published poet and the recipient of the 1993
seekers, Rebbe: Nachman of Thomas H. Carter Prize for Non-Fiction Prose.
Timeless Wisdom from a Hasidk Master
Breslov l
is among the most
Rebbe Nachman of Breslov quoted of the Hasidic mas-
ters. He was only thirty- Pedagogy of Hope: Reliv-
eight years old when he passed away in 1810. Yet ing Pedagogy of the Op-
even after two centuries, his teachings have a potent ri pressed, by Paulo Freire
meaningful message that still hits at the heart of tfflP (The Continuum Publish-
common and uncommon sorrows and questions. ^ ~ * ing Company, 1994), pp.
240, $22.95.
In these pages, his powerful wisdom brings inspi-
ration for life today. This is a treasury of insights With Pedagogy of the Op-
and advice for living joyously and spiritually, for pressed, Paulo Freire estab-
people of all faiths and no faith, for the young and lished his place in the uni-
the old and the between—for all of us. ^ versal history of education.
O This eagerly awaited Peda-
"Never despair! Never! gogy of Hope represents a
chronicle and synthesis of
It is forbidden to give up hope." the ongoing social struggles of Latin America and the
Third World since the landmark publication, nearly
Mother of the Wire twenty-five years ago, of Pedagogy of the Oppressed.
Fence: Inside and Outside
the Holocaust, by Karl A. With the present Pedagogy of Hope, Freire once
Plank (Westminster John again explores his best-known analytical themes—
Knox Press, 1994), pp. 169, with even deeper understanding and a greater wis-
$16.99. dom. Certainly, all of these themes have to be ana-
lyzed as elements of a body of critical, liberationist
Is it possible to empa- pedagogy. In the present book, we come to under-
thize fully with the victims stand the author's pedagogical thinking even better,
of the Holocaust? Can through the critical seriousness, humanistic objec-
those who approach the tivity, and engaged subjectivity which, in all of
Holocaust in the aftermath Freire's books, are always wedded to a unique cre-
ever know it in a way that ative innovativeness.
does not trivialize its horror? With what language
can we speak of such an event without at the same Pedagogy of Hope is a testimonial to the inner vi-
time betraying its meaning? In this powerful book, tality of generations that have not prospered, and to
Karl Plank takes a hard look at these questions as he the often silent, generous strength of millions who
explores the boundaries that lie between those out- refuse to let hope be extinguished: people through-
side and those inside the experience of the Holocaust. out the world who have been empowered by Peda-
gogy of the Oppressed and all of Paulo Freire's writ-
Mother of the Wire Fence tries to bridge inside and ings. Pedagogy of Hope will stimulate anew the
outside as it studies the power of poetry, artifact, thought of educators and citizens everywhere.

April 1995/ SHABBAT SHALOM 27

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