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Archive for the ‘textures’ Category

En su exquisita investigación publicada en 1970, Carroll Stuhlmueller argumentó que la teología de la creación entra en Deutero-Isaías no por sus propios méritos, sino como un apoyo poético a la obra redentora/rescatadora de YHVH frente al cautiverio babilónico de los judíos.

Es un hecho que resulta imposible separar el dialecto y los conceptos de creación en Isaías del predominante enfoque del texto en la redención de Jacob/Israel. Esta integración de la temática de la creación en el marco de la redención, se pone de manifiesto en la contemplación divina de sus intenciones para con Ciro, un ‘ungido/mesías’ poco anticipado en la trayectoria del libro.

Una clave para entender este pasaje es precisamente el uso poco convencional que YHVH hace de un rey pagano, como el monarca perso indicado. Las palabras que YHVH emplea para hablar de su efectividad redentora en favor de Jacob/Israel serían quizás poco excepcionales si estuviera en la mira un Abraham, un Moisés o un David. Pero este personaje no deja de ser ajeno a cualquier geneología del pueblo prometido. A pesar de esta lejanía con respecto a su identidad, Deutero-Isaías coloca a Ciro en el centro del inventario humano al cual acude YHVH en momentos redentivos. (more…)

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Occasionally a psalm, as though on a sunny afternoon with a glass of Merlot in hand and feet up, allows itself to savor the comprehensive provision of YHWH. Such is not a moment for fretting. There will be time enough for that.

The poet simply allows himself a lyrical sigh of contentment.

Psalm 65, in that vein of relaxed contemplation, casts its eye over the wide, satisfying goodness into which YHWH has brought his people. (more…)

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Ascribed to David, this psalm fits well into the historicizing tendency evident already in early biblical manuscripts to link each psalm to a moment in the life of the Israelite king. David’s flight into the Judean desert before the insurrection of Absalom, for example, would accord well with the psalm’s cryptic reference to ‘David, when he was in the desert of Judah’.

Yet one wonders whether the enduring power and pertinence of psalms like this one lie in their power to latch themselves onto the circumstances of our lives rather than to cling to the details of his. Whether the psalm’s memorable ‘dry and thirsty land where there is no water’ was for the writer a physical or a metaphorical location, it continues serving as the latter for us. I can walk over, open the tap, and find virtually no end to the flow of pure liquid. But right here, in this chair, on this morning, I can feel far more deeply than that liquid abundance the leering, bone-dry desert that threatens joy and meaning themselves. (more…)

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Jesús estuvo en su propia casa en dos sentidos cuando lo descubrimos en su rol de protagonista en el cuarto capítulo del evangelio de Lucas.

La primera vez, después de la ardua prueba a la que fue sometido en la compañía del diablo en los desiertos de Judá, él vuelve a la aldea de su crianza:

Y Jesús volvió en el poder del Espíritu a Galilea, y se difundió su fama por toda la tierra de alrededor. Y enseñaba en las sinagogas de ellos, y era glorificado por todos. Vino a Nazaret, donde se había criado; y en el día de reposo entró en la sinagoga, conforme a su costumbre, y se levantó a leer. Y se le dio el libro del profeta Isaías; y habiendo abierto el libro, halló el lugar donde estaba escrito…

Aunque la historia de su retorno a Nazaret termina mal, estos momentos están saturados de satisfacción y familiaridad. (more…)

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Transparent honesty between God and humankind requires expression. One cannot have intimacy while guarding silence. It is not permitted to us both to hold our guard and dance with our creator.

Both God and man must speak if the perforated boundary between heaven and earth is to yield, if Jerusalem is to descend, if prayers are to reach the altitude where Heaven can hear. (more…)

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One of the shocking details of John’s report of Jesus’ first sign, at a wedding in a Galilean village, is the notice that his disciples ‘believed in him’ as a result of his action. One wonders what they were doing prior to the moment:

On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and his disciples had also been invited to the wedding. When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what concern is that to you and to me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’ Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, ‘Fill the jars with water.’ And they filled them up to the brim. He said to them, ‘Now draw some out, and take it to the chief steward.’ So they took it. When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom and said to him, ‘Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.’ Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

One does not accrue the plausible accusation of being a glutton and a drunkard unless one hangs in places known for serious eating and heavy drinking. Jesus’ accusers must have had plausible grounds for such an accusation, reported in the gospels of Matthew and Luke. (more…)

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Grace is the self-effacing friend at a gathering, lurking profitably behind the scenes, setting the table and wiping away crumbs when no one is looking. Kindness seeks no limelight, calls no attention to itself, is most contented when the hum of lively conversation seasons the room with its own subtle romance.

Grace has no self-exalting agenda. Rather, kindness gives, levels the path of the other, sets the stage for good things in which it calculates no immediate gain save the satisfaction of its companions. (more…)

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Help is available.

This is the message that the poet who created Psalm 46 underscores in a time when it seems all that is reliable has been shaken. It takes only one earthquake experience to have that existential stake driven into the soul that only comes when the earth moves.

Anything else can be assumed to shift under duress. But the earth is not supposed to move. It us the Unmoved Thing, the stage upon which all manner of furniture makes its scraping sound as it comes, performs its task, and is whisked away. People march, race, crawl, and drag themselves across it, some lingering beyond their welcome, others making us wish they’d stayed.

But the earth itself does not move. (more…)

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The final chapters of the book of Leviticus mark out Israel’s two fundamental choices and their consequences in terms of YHWH’s blessing and curse. Here all the particulars of priestly legislation fall away, throwing into view only the largest features of the moral landscape. A choice for YHWH means a decision to live by his judgments and statutes. Its recompense is his blessing in the most earthy, satisfying form. The contrary choice represents a decision to live like all the other nations, outside of the exclusive, covenantal relationship that YHWH desires. It will bring down, we are told, wasting curse upon the people.

Yet the resolute dualism of Israel’s options and her destiny are not precisely symmetrical. YHWH’s tenacious fidelity excludes any mechanistic and level playing field, any notion that naked human will were the only variable in play. (more…)

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In circles far removed from that insight into human affairs that is native to ‘honor-shame’ cultures, a quick and easy reflex dispenses with all talk of helping a man save face. We are about truth, we flatter ourselves. Not for us the fudging of responsibility’s sharp edges. Let the chips fall where they may and good people who have fallen into difficulty with them. (more…)

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