Engaging the Doctrine of Marriage. Matthew Levering. Читать онлайн. Newlib. NEWLIB.NET

Автор: Matthew Levering
Издательство: Ingram
Серия: Engaging Doctrine Series
Жанр произведения: Религия: прочее
Год издания: 0
isbn: 9781725251953
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about because we know that we are sinners, unworthy of intimate communion with God. Recall the response of the prophet Isaiah to seeing a vision of God (YHWH) enthroned in glory. Far from rejoicing, Isaiah responds in agony: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isa 6:5). It may also be that, as Jon D. Levenson says, we have lost a proper understanding of love: “where love is understood as primarily a sentiment, the dimension of deeds and of the service that the deeds bespeak is lost or radically transformed.”90 Levenson justifiably fears that the sentimental notion of love has resulted in “the perception that all talk of God’s love or of loving God is, at base, a treacly thing that appeals only to the emotionally weak,” making of religion a mere “crutch.”91

      Yet, what if the God who reveals himself through the prophets is not worthy of our love, because he is terrifyingly abusive? Can we still desire the eschatological marriage of God and his people? In response, this chapter proceeds in two steps. First, I survey the New Testament scholar Brant Pitre’s popular book on Jesus as the Bridegroom Messiah who fulfills the marriage covenant promised by God to Israel through the prophets. In this section, I also draw upon Scott Hahn’s work on covenant and kinship, since it influences Pitre’s perspective. Second, I set forth the concerns of the Old Testament scholar Gerlinde Baumann in order to give full force to the fact that the prophets at times portray God in the role of a dominant male who threatens or implements violence against an unfaithful wife or woman. In the face of this abusive imagery, I suggest a twofold solution.

      These points are not likely to change Baumann’s mind, since the presence of abusive imagery is enough to convince her that Scripture is not inspired by the living God. But I suggest that this approach should suffice to redirect attention to the main point of the prophetic texts, which is—as Pitre says—the everlastingly glorious, entirely unmerited, and supremely fulfilling marriage of God with his people. This marriage is inaugurated, though not yet consummated, by Jesus Christ.

      I. Brant Pitre’s Jesus the Bridegroom