Bonus Post: Participating in the Exodus

Given that my last two posts (#1 | #2) have related to the Exodus, my friend Sean sent me a link to an article by Dave Armstrong about the relationship between the original Passover and the Seder meal celebrated by modern-day Children of Israel.

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I had heard before from theologians that Jewish tradition spoke about how, when present-day Jews celebrate Passover, there is something of a mystical participation with the original Exodus under Moses. This understanding of participation in a past event has an application in the realm of Catholic apologetics. I have often spoken to Protestants who insist that when we speak of the Lord’s Supper as being a “memorial” (“anamnesis” in Greek), it simply means that we remember what Jesus did and nothing more. A look at Jewish tradition present some problems with this understanding.

For the rest of this post, I would just like to offer a few quotations from Dave’s article, but I thoroughly recommend that you read the whole thing.

In a book specifically about the Passover celebration, Martin Sicker writes:

The Haggadah then continues with a statement that is also found in the Mishnah that calls upon each participant in the Seder to share vicariously in the experience of the Exodus.

In every generation one is obliged to view oneself as though he [personally] had gone out from Egypt. As it is said: And thou shalt tell thy son in that day, saying: It is because of that which the Lord did for me when I came forth out of Egypt (Ex. 13:8).

The Haggadah then amplifies this teaching, providing an appropriate biblical prooftext in support of its elaboration.

The Holy One, blessed is He, did not redeem only our ancestors, but also redeemed us along with them. As it is said: And He brought us out from thence, that he might bring us in, to give us the land which He swore unto our fathers. (Deut. 6:23).

. . . The Mishnah calls upon each participant in the Seder to make an intellectual leap across the millennia and thereby to share directly in the experience of their ancestors.

Another Jewish source concurs:

By participating in the Seder, we are vicariously reliving the Exodus from Egypt. Around our festival table, the past and present merge and the future is promising.

Making everything new

The other day I was at the pub discussing theology with one of my friends. During our discussion, I referred to “the New Exodus”, a phrase which he hadn’t heard before. I can’t say for sure, but I think I first heard it used by either Brant Pitre or Scott Hahn…someone like that…

Actually, if you listen to other theologians at the St. Paul Center for Biblical Theology, you’ll hear them use the word “new” an awful lot. They speak about the New Moses, New Manna, New Solomon, New Temple… In light of this, today I would like to give a brief overview of this way of viewing Scripture, with particular reference to the New Exodus. Understanding this perspective on Scripture can be really helpful, particularly in seeing the overarching unity of Scripture in the Old and New Testaments.

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Naming the books of Moses

I’ve recently started studying the first five books of the Bible in more depth. Almost as soon as I started, I had an “Oh, I never knew that!” moment which is the subject of today’s post.

Torah

The opening books of the Bible are known by the Greek word “Pentateuch”, which literally means “five volumes”. Unsurprisingly, there are five books which make up the Pentateuch:

1. Genesis
In Greek, “Genesis” means “Beginning”, which is an appropriate title for this book since it describes the Creation of all things. It also covers the lives of the early Patriarchs, up until the time of Jacob and the Twelve Tribes.

2. Exodus
The second book of the Bible describes the escape of the Children of Israel from Egypt and the giving of the Ten Commandments on Sinai. This is reflected in the book’s title, which literally means “Departure”.

3. Leviticus
If you’ve ever tried to read Leviticus, you’ll know that it goes into great detail concerning all the different sacrifices in the cultic worship of Israel. This worship was performed in the Temple by the priestly tribe of the Levites, which gave rise to the this volume’s title, “Book of the Levites”.

4. Numbers
This book recounts the events of Israel’s sojourn in the desert. Unlike the other volumes in the Pentateuch, its title is not very descriptive, being so named because the opening pages of the book concern a census that was taken among the people.

5. Deuteronomy
The final volume in the Pentateuch contains the Law given by Moses on the plains of Moab prior to his death and before the entry into the Promised Land.

My first “Oh, I didn’t know that!” moment was when I found out the meaning of this book’s title. The Greek word for “Law” is “nomos” and it’s the word used throughout the New Testament to refer to the Law of Moses. You can see this Greek word hidden away in the name of the book: “Deuteronomy“. The prefix, “deutero” means “second” (e.g. “deuterocanon” means “second canon”). Therefore, “Deuteronomy” means “Second Law”. It is so called because it’s the second major piece of legislative material in the Books of Moses.

I previously knew that the Jewish people often refer to the Pentateuch as “The Torah”, the Hebrew word for “Instruction”, “Teaching”, or “Law”. However, what I didn’t know was that the they have different names for each of these books. The names which I listed above (Genesis, Exodus, …) come from the Septuagint (LXX), the Greek translation of the Pentateuch sometime around 250 BC. Within Judaism, however, the following Hebrew names are used:

1. Bereshith (“In the Beginning”)
2. Shemuoth (“Names”)
3. Wayiqra (“And he said”)
4. Bamidbar (“In the desert”)
5. Debarim (“Words”)

As you might be able to guess from the translations in parentheses, the Jews follow the same naming convention used in Catholic Papal Encyclicals, naming the book after the opening words of the document.

Well, that’s enough nerding out for one day… 🙂

Sunday Lectionary: Extraordinary Grace

As I said, I’ll still be producing these Lectionary Notes from time to time, as and when we have new people leading the JP2 Group’s Bible Study. This week Rob will be leading for the first time, so here are some notes…

Twenty-sixth Sunday in Ordinary Time: September 30th, 2012

Our Readings this week concern God’s gratuitous gift of His Spirit.

In the First Reading, even though Eldad and Medad were not at the Tent of Meeting, God’s Spirit falls upon them. In the Gospel, Jesus tells the disciples not to hinder the work done in His name by others simply because they didn’t belong to their group. Jesus then gives them some warnings, exhorting them to cast off anything which hinders their entrance into the Kingdom of Heaven. St. James in our Second Reading is handing out warnings too, especially to the rich.

The Sacraments are the “ordinary” means of God’s grace (although far from “ordinary”!), but God’s grace is not simply restricted to the Sacraments. So, as you go about this week, be on the lookout for God’s “extra-ordinary” grace at work…

grace

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Sunday Lectionary: All you need is love

I’m going to start trying to make these Sunday Lectionary posts a little bit shorter, both so that I get more of my weekend back and also so more people read them!

30th Sunday in Ordinary Time: October 23rd, 2011

The Readings this week focus around the “vertical” and “horizontal” dimensions of our faith, how we love God and how we love our neighbour. This finds its simplest and clearest expression in today’s Gospel passage when Jesus is asked which is the greatest of all the commandments…

“Therefore the first commandment teaches every kind of godliness. For to love God with the whole heart is the cause of every good.

The second commandment includes the righteous acts we do toward other people. The first commandment prepares the way for the second and in turn is established by the second. For the person who is grounded in the love of God clearly also loves his neighbor in all things himself.

The kind of person who fulfills these two commandments experiences all the commandments.”

– St. Cyril of Alexandria, Early Church Father, 5th Century

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