St. Cyril of Jerusalem Discussion

Friday, March 21, 2008

Benjamin G. Robinson

OT11

Heschel: The Sabbath


Abraham Heschel has accomplished something unique in his book The Sabbath. He has described the Jewish conception of the Sabbath while simultaneously inviting the reader to participate in the Sabbath. As a whole, Heschel is articulating the story into which we, as Gentiles, a non-covenant people have been invited.1 It is only within this story, the story of God’s covenant with Israel, that Jesus is intelligible. Heschel work is therefore indispensable in that it locates the Sabbath as central to the life of the Jew. In so doing, Heschel indirectly invites us into this people’s story by revealing the personal form of the day itself. In this move he opens up the route to view the Sabbath as an analog of Jesus. We contend it is in the person of Jesus that all of what the Sabbath means finds consummation. Jesus is the interpretive lens by which we appropriate Heschel’s work. The purpose of this essay will be to parse this out primarily as it relates to the person of Christ but also its implications for Christian worship.

The Sabbath, according to Heschel, is something of a divine encounter. It is a day in which we are reoriented towards the eternal, in which we share in the eternal.2 In so being it is simultaneously the apex of God’s presence in the world and Israel’s response to the covenant. It is a thoroughly covenantal encounter. God calls forth Abram, ex nihilo, and establishes Godself as the ground of this people’s existence. This initiating act calls forth a response from the people that is to be adequated to the divine call. On the Sabbath this drama is reenacted, reestablished, and lived in. Perhaps most instructive in this regard is Heschel’s insistence that the Sabbath must be inhabited. It is an atmosphere, a witness to a way of life.3 This is Israel’s meeting with the divine and all of life is oriented around this day of consummation.4 It is a day that witnesses to the God of events, and becomes an event itself. It is a Messianic event. Heschel says, “But when the Sabbath is entering the world, man is touched by a moment of actual redemption; as if for a moment the spirit of the Messiah moved over the face of the earth.”5 This day of actual redemption is recapitulated in the very person of Jesus. But it is as the recapitulation of Israel’s Sabbath, and as Israel’s Savior that he is the Sabbath and Savior of the Gentile as well.

We find it appropriate, therefore, to listen to a voice of Israel in learning what the Sabbath means to Israel, which fills out what it means for Jesus to be the Sabbath. But this identification of Jesus with the Sabbath is not meant to conflate Jesus with the day, nor is it an attempt to concretize the loose personification of the day as a bride.6 What it means for us to say that Jesus is the Sabbath is that Heschel’s predicates of the Sabbath find their greatest expression and fulfillment in the person of Jesus. These predicates become a framework for understanding both Jesus and the day. We can already begin to see how we can posit Jesus as the Sabbath, but we must press this further. If the Sabbath is the “presence of God in the world, open to the soul of man”7 then certainly there is no greater fulfillment of this day than the incarnation of Godself in the person of Jesus. It is to these predicates we must now turn.

Speaking of the Sabbath as rest is to say much more than that the day is merely a time for relaxation and recuperation. Heschel resists the move of Philo to see the logic of this day in the necessity for some cessation from work. Philo lodges the Sabbath in the human need of rest from work, but by doing so relegates the significance of the day as secondary. The Sabbath exists for the other days of the week, and even further reinforces humanity’s attempt to conquer space.8 In contrast, Heschel sees the Sabbath as the “climax of living.”9 The weekdays exist for the Sabbath, not the other way around. In this day man can approach the likeness of the divine, for the likeness of God is to be found in time “which is eternity in disguise”.10

Heschel summarizes what it means to rest on the Sabbath with the term menuha. The ancient rabbis saw that the biblical account claims that God finished his work on the seventh day. This would lead us to believe there was an act of creation on the seventh day. The ancient rabbis said that menuha was created on this final day.11 Menuha attempts to articulate the harmony and peace of the Sabbath. Heschel explains, “It is the state wherein main lies still, wherein the wicked cease from troubling and the weary are at rest. It is the state in which there is no strife and no fighting, no fear and no distrust.”12 According to Heschel, this term came to be associated with eternal life itself.13 This gives us a clear sense in which Jesus can be understood as our Sabbath. He is the Shepherd who leads us to menuha and participation in his life is participation in menuha. Jesus calls to those who are weary and burdened to find rest in him.14 It is in him that the peace and harmony of God exist and are made available to us. To participate in the Body of Christ, through the Eucharist and worship life of the Church, is to participate in the Sabbath of God; to be touched by the menuha of God.

As menuha the Sabbath is rest and peace. Six days of the week we are driven by sanctuaries of space. We attempt to conquer the world, to in some sense wield our existence over the existence of other realities in space. This has been cause for great conflict within humanity and between humanity and nature. But, “the seventh day is the armistice of man’s cruel struggle for existence, a truce in all conflicts, personal and social, peace between man and man, man and nature, peace within man.”15 Heschel will go even further than considering the Sabbath a mere armistice and instead articulate it as “a profound conscious harmony of man and the world, a sympathy for all things and a participation in the spirit that unites what is below and what is above.”16 There is a real union at work on the Sabbath. There is a divinization of humanity occurring that is real and actual. This is not a “by and by in the sky” harmony but a substantial union between the divine and human in such a way as to produce utter peace. Yet this union depends to some extent on the participation of both the human and divine. The Sabbath yearns for the participation of humanity. As Heschel says, “The Sabbath is not sufficient unto itself. Its spiritual reality calls for companionship of man. There is great longing in the world. The six days stand in need of space; the seventh day stands in need of man.”17 The Sabbath is the activity of the covenant, in which God calls and Israel responds. It is day in which the covenant is reenacted in perpetuity. There is the emptying of Godself and the self-emptying response of Israel back. The Sabbath is the movement of Israel’s covenant with God, and as such is the focal point of Jewish life.

The Sabbath must therefore also be the focal point of Christian life as well. If the Sabbath is in some sense the covenant in perpetuity, then we must enter this day. For our entry into the life of Jesus happens within the covenant of Israel. It is Israel’s covenant, Israel’s Sabbath into which Israel’s Savior brings us. In our union with this person we are united with all that the Sabbath is. Perhaps this is why both Heschel and Jesus find the marriage metaphor so potent. Israel was to welcome the Sabbath as a bride.18 They belong to the seventh day. Similarly, we belong to Jesus. We do so in a way that can be likened to a marriage. We, the Church, are the bride of Christ. We welcome Christ as a bridegroom. We rejoice in his arrival and we find ourselves “in love with eternity”.19 In light of this we can understand Heschel’s assertion that the Sabbath introduces us to another world. We are welcoming someone who brings us into a reality, a world, different from our own.20 A world characterized by all that the Sabbath communicates.

Heschel says, “The Sabbath is an example of the world to come.”21 It is participation in eternity. Its essence invades our world and demands a modality of life consistent with itself. In this sense the Sabbath is a profoundly political reality. It speaks to the very way in which we order ourselves in relation to others and to God. In this sense as well it is an anti-political reality, not in the complete disavowal of politics, but in the avowal of a completely different definition of polity. The Sabbath is participation in the kingdom of God. Heschel contrasts this with the way in which humanity constitutes itself in nations and states. According to Heschel “it was the vision of the Messianic day in which the hope of restoring the unity of all men was won.”22 As Christians we make the claim that the Israel of God, the Savior of Israel, has already come. We live in the perpetuity of this Messianic day. Thus, to enter into the Sabbath, to commune with Christ, requires a modality of life that leads to the cross. There is a very real temptation for Christians to abandon this modality for one that is more secure. Yet this is the temptation that the Sabbath draws us away from. For Christians Christ is our Sabbath but he also leads us to the Sabbath: to the sanctity of a day.

Christians have too often supposed that the importance of the Sabbath is minimal. Too often we have adopted Philo’s explanation as sufficient. The point must be made again that to identity Christ as the Sabbath is not to do so in a univocal way. Rather, we have proceeded in such a way as to draw a substantial connection yet a cautious one as well. It remains to be said that Jesus, as our Sabbath, leads us to Sabbath worship. Jesus leads us to the Eucharistic table. Heschel describes the Jewish life as a pilgrimage towards the Sabbath.23 All of life is oriented around this day and all the days of the week lead to the seventh day. The people of Israel long for the seventh day.24 In the same way Christians must long for both the person of Christ and the day of the Sabbath. We still long for a day. Our longing is an eschatological longing that is fed each week by Sabbath worship and will find its consummation in eternity. We believe that in the sanctity of a day we meet the eternal. We find solace from the world but also strength to be in it. On our Sabbath we feed on the Scriptures, and we feed on the Body and Blood of Christ. We taste eternity.25

In his book Heschel has undertaken the task of articulating the meaning of the Sabbath in what we would call the Old Testament. We have attempted to take this articulation and lodge the New Testament witness in it. It is only as Israel’s Sabbath that we participate in the Sabbath. Heschel’s understanding of the Hebrew Scriptures pertaining to the Sabbath draws our attention to the person of Christ who is the fulfillment of the Sabbath. At the same time, our attention is drawn to a day of Christian worship. In articulating the Sabbath Heschel unknowingly sketches a Christology. But since Jesus is only intelligible within the covenantal story of Israel we are not all that surprised by this. In posing the question of humanity’s relation to the Sabbath Heschel poses the question of humanity’s relation to Jesus. Whatever limitations there may be in appropriating Heschel’s work, his book on the Sabbath can be described as nothing less than redemptive.

1 We are working within the understanding that Jew and Gentile are not racial categorizations but covenantal distinctions.

2 Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Giroux, 1951), 10.

3 Ibid. cf. 19,21,27,52,53,66.

4 Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Giroux, 1951), 89.

5 Ibid. 68.

6 Ibid. 59.

7 Ibid. 60.

8 Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Giroux, 1951), 14.

9 Ibid. 14.

10 Ibid. 14.

11 Ibid. 22,23.

12 Ibid. 23.

13 Ibid. 23.

14 Matthew 11:28.

15 Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Giroux, 1951), 29.

16 Ibid. 30,31.

17 Ibid. 52.

18 Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Giroux, 1951), 48.

19 Ibid. 48.

20 Ibid. 66.

21 Ibid. 73.

22 Ibid. 79.

23 Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Giroux, 1951), 89.

24 Ibid. 90.

25 Ibid. 74.

Friday, April 21, 2006

XXI & XXIII

Just a couple things that were put from a different perspective than I have heard before.

XXI-2."AS He was annointed with an ideal oil of gladness, that is, with the Holy Ghost, called the oil of gladness, because He is the author of spiritual gladness, so ye were annointed with oitment, having been made partakers and fellows of Christ."
How much author of gladness writing in my life? And why do I expect earthly forgeries to suffice for filling the pages of my life? I love how Cyril points out all these little reminders throughout that put things in a slightly new veiw for me.

XXIII-14.-"So then in effect thou meanest this by thy prayer, 'as in the Angles Thy will is done, so likewise be it done on earth in me, O Lord.'"
Never heard it put like that before. I am not certain what all is implied by this, but it interesting to think of. "Thy will be done as in heaven so on earth" takes on a whole new light for me as it is put as meaning we are to carry out this will, not jsut asking for God to do it. More affirming what we ought to do instead.

Thursday, April 20, 2006

XXIII

I know there are obvious differences between our contemporary evangelical understanding of the Eucharist and Cyril's, however, in Lecture XXIII something he said caught me somewhat off guard.

XXIII.21--In approaching therefore, come not with they wrists extended, or thy fingers spread; but make thy left hand a throne for the right, as for that which is to receive a King. And having hollowed thy palm, receive the Body of Christ, saying over it, Amen.--giving heed lest thou lose any portion thereof; for whatever thou losest, is evidently a loss to thee as it were from one of thine own members. For tell me, if any one gave thee grains of gold, wouldest thou not hold them with all carefulness, being on thy guard against losing any of them, and suffering loss?

I would like to think that our evangelical view, though different from Cyril's, is just as high and respectful as this early theologian's. Yet, I must admit, based solely upon my actions, this is not the case. For instance, when a crumb falls on my slacks or on the pew, I brush that wee little piece of bread onto the ground; I'm sure we've all done this and done so candidly. I kind of feel aweful thinking about it, fearing that it illustrates my overarching care and demeanor towards God's grace in general. The question isn't whether or not I approach God's grace haphazardly, I already know that I do. The real question is whether or not I'm going to stop? Will I continue to brush crumb-blessings onto the floor because I am content with my much larger and satisfying bread-blessings, or, will I do the right thing and consider every bread, crumb, element, etc--to be a good gift from the Lord?

Friday, April 07, 2006

XVIII

paragraph 1-"The root of all good works is th hope of the resurrection...For every labourer is ready to endure the toils, if he sees their reward in prospect; but when men weary themselves for nought, their heart soon sinks as well as their bodies." I fear that often I loose sight of this in my heart. Sure it is easy to say i believe in the resurrection. Yet I do not find that I put much passion behind this claim. And it ought to hold much, for it is something great indeed. I get cought up in so many short term goals that it clutters this longterm sight of hope in the ressurrection. The hope of heaven. And then I wonder why I often feel so unmotivated. Not that I think that doing good things on earth for the sake of individual rewards in heaven is right. For Paul who by that standard ought to be excited for he did much good, instead counts all that at loss in comparisson and forgets what is behind to strain ahead towards the goal. Why does this hope in resurrection not drive me so. I need to keep this in perspective. I ought to spend time meditating on this hope and let it soak into my soul. This passion can be powerful and not tapping into such excitement would be waste. This hope also brings with it a caution, "every soul believing in a resurrection is naturally careful of his robe." This is another aspect that gets lost when heaven gets shoved aside for things of this world. For that all to often, yet never told enough question-if today was the last would my soul be at peace? also has a motivating power that is often unused. I wonder what it will be like. I don't know if one could really feal dissapointed in himself in letting the Father down by not doing good on earth and still recieve heaven. For they would not likely fall under the 'well done my good and faithfull servants.' And i forget where exactly im going, but i just really wanted to point out that i really liked the openning of this lecture and I feel i need to take this hope to heart more than it is now.
Dan

Thursday, April 06, 2006

Lecture XVIII

There are a handful of us who are enrolled in REL410—Life and Legacy of Saint Augustine. In that class we have discussed how the Bishop of Hippo believed that Christian baptism provided purification for all sins beforehand.
In Lecture XVIII Cyril says, “The past wounds therefore of soul and body God heals by Baptism; against future ones let us one and all jointly guard ourselves, that we may keep this vestment of the body pure, and may not for practicing fornication and sensual indulgence or any other sin for a short season, lose the salvation of heaven, but may inherit the eternal kingdom of God;”
I wish that our modern efforts of evangelism would emphasize baptism. I sense that too often it is an after thought; it is discussed as if it has no influence upon our soul and body. If Cyril and Augustine are correct when they say that Christian Baptism removes sins inquired before our submersion in the water and anointing with oil, then many of our evangelistic efforts are tragically disconnected with our respective theological underpinnings.
First, if Baptism truly does remove the past wounds of our soul and body, then why are we holding this blessing and opportunity for healing from future believers? Second, if Baptism truly forces one to acknowledge one’s sin (our past wounds), then how are we certain that individuals might begin to realize the drastic nature their own sins? It would be profitable if we did emphasize why an individual needs to submit themselves to Christian Baptism, in doing so we would truly be handing children good gifts, just as our Lord does.

Friday, March 31, 2006

Lecture XIII and XVI

XIII.4. "Jesus then really suffered for all men; for the Cross was no illusion, otherwise our redemption is an illusion also." I believe that I oftentimes have forgotten that Jesus genuinely suffered on the behalf and betterment of mankind. Perhaps this error occurs in our thought because we have a hard time balancing the Cross in light of an all-powerful God. It is all too easy to assume that just because God is all-powerful that means something is "easy" and that nothing is "challenging" for God; in one sense this is true but in another sense it is false. Another reason I think we have found it difficult to identify Jesus' suffering is due in part to our taboo regarding suffering. Our current characterization of suffering is that it is evil, evil, evil, and that it ought to be avoided at all costs. For some reason we are entirely antagonistic of suffering; we avoid it like our grandmother's fruitcake during holidays.

XVI.2. "Let us then speak concerning the Holy Ghost nothing but what is written; and whatsoever is not written, let us not busy ourselves about it." I shudder to think how often I have spoken loosed lipped when dealing with knowledge of the Holy; it is frightening and convicting to think about.

XVI.10. "Let us hate them who are worthy of hatred; let us turn away from them from whom God turns away; let us also ourselves say unto God with all boldness concering all heretics, Do not I hate them, O Lord, Thine enemies? For there is also an enmity which is right, according as it is written, I will put enmity between thee and her seed; for friendship with the serpent works enmity with God, and death." I could be mistake, but the first part sure is fierce; he uses some serious language. I am not entirely sure how to take that; hate is something I have a very difficult time wrapping my brain and soul around. That God has enemies, it is tragic to think about such things. It breaks my heart to think about anyone at enmity with God; as Charles Spurgeon once said, "Spit on me, but, oh, repent! Laugh at me, but, oh, believe in my Master! Make my body as the dirt of the streets, but damn not your own souls!"

Friday, March 24, 2006

Lecture IX

1) ". . . according to the saying, No man shall see My face and live (Exod. xxxiii. 20). For this cause God of His great loving-kindness spread out the ehaven as a veil of His proper Godhead, that we should not perish." I thought this was not only a wonderful insight but a great argument against religous camps who belive the temporal is evil. Not does Scripture affirm that the created order is good (Genesis creation story), but Cyril seems to be arguing here that it is good in that it acts as a veil. What a blessing indeed. If man trembles merely at the sight of the likeness of His glory, as Cyril points out, how more so if confronted with God; surely we would die. However, we do have a mediator-Jesus Christ (divine/human).
2) I belive it is important to remember, as prompted by Cyril, that To scrutinise then the nature of God is impossible: but it is in our power to send up praises of His glory for His works that are seen. We see God's glory. The challenge for us is this--are we actually sending up praises to God? or are we complaining? or . . .?
3) Lexture IX.15--The members then are not the cause of sin, but they who use their members amiss: and the Maker thereof is wise. It was wise that God create man with freedom of choice. In light of that, if it is wise for man to choose, we really ought to begin to choose wisely. The members are not the cause the sin--it is the indivdiual who is using amiss what was wisely crafted. This reminds me of what I talked about last week-how we hold dinginty, for we too are called faithful. Why do we go amiss? It would seem that our minds and hearts have not been renewed and transformed. Pray, pray, pray for such things; remember to praise God too.