Editor’s Introduction

This issue of Cultural Encounters resulted from the autumn 2010 conference “Two Wailing Walls and the Peoples of Promise” hosted by The Institute for the Theology of Culture: New Wine, New Wineskins of Multnomah Biblical Seminary at Multnomah University. This issue, like the conference itself, has not been easy to coordinate. There are many complexities bound up with the long-standing conflict in the Middle East involving the State of Israel and the Palestinian community. Coupled with these complexities are the religious and political realities here in the United States. What is required is nuance rather than rigid black and white thinking. Hopefully, the conference proceedings and this issue of the journal will make people more aware of this situation’s complexities. Given that the Evangelical tradition in which our institution is situated has often favored the State of Israel over the Palestinians and has not generally attended to the Palestinian people’s concerns—Christian and Muslim Palestinians alike—we have given special consideration to the plight of the Palestinians. Nonetheless, all sides in the conflict are responsible for the current state of affairs in one way or another (including you and me in some form). Therefore, everyone has something to bring to the table of reconciliation and peace. In order to have reconciliation and peace, it is important that all pertinent voices are represented. To that end, we have tried to engage as many representatives as possible in the space available.

In what follows, we have included some of the presentations from the 2010 conference along with articles and reflections that we believe complement and expand upon the discussion. We begin with an article I wrote that is intended to show the relevance of the topic to all parties concerned, including you and me. Cultural Encounters is not simply about understanding issues, but also about engaging them in such a manner that we are transformed in the process—theologically and personally—in view of Scripture and the triune God’s actions in the world.

We then move from the theological and personal to the political realities on the ground. David Austin served as the Executive Director of the State Department’s Interfaith Cooperative Initiative in the Holy Land on a multi-year outreach to the religious leaders there in support of the peace process. Those leaders from various religions involved in the exchanges understood that the political crisis included religious dimensions and that the religious factors must be accounted for in pursuit of a peaceful resolution to the conflict. While seeking to move beyond partisan politics, Austin reveals to us how narrow and one-sided the perspective of many has been and just how bad things are on the ground.

Moving from the political realities on the ground, we turn our attention to Arab Evangelical Christian Tony Maalouf ’s article, in which he provides many of us with new lenses on how to view the issue from the vantage point of Scripture. Hopefully, we are all willing—regardless of our perspective—to take up Maalouf ’s challenge to shape our theology and our approach to the issues before us in light of Scripture. In my experience, this is often easier said than done. Maalouf, Austin, and the rest of this issue’s participants should go a long way toward making us uneasy, moving us beyond status quo thinking, and toward status confessionis in terms of missional living as we learn how to love our neighbors as ourselves. Ultimately, our gospel witness is at stake in how we approach this subject. This issue of Cultural Encounters is intended to give genuine consideration to the need for orthopraxy, not simply orthodoxy.

Given the context, the discussion of the situation would be incomplete without consideration of the topic by self-professed Jewish and Dispensationalist Christians. Judith and Paul Rood have tackled the issue of Christian Zionism and claim that the crisis of contemporary Christian Zionism is based on bad praxis rather than bad theology. Regardless of one’s theological orientation, those concerned over the claims of many Christian Zionists regarding the conflict will welcome the Roods’ challenge to contemporary Christian Zionists to rethink their practice in view of Scripture and alternative approaches.

Moving beyond current events, Mae Cannon and Brad Harper provide us with valuable historical perspectives on the subject: Cannon on the Mainline Protestant approach to the conflict and Harper on the Dispensational-Premillennialist approach to the subject. Too often, we allow our immersion in our contemporary context to dismiss history as if it has nothing to teach us. What Cannon and Harper reveal to us is that history constantly informs our present discussions and can bring valuable perspective to the issues at hand.

Hindsight is often if not always 20/20. Thus, it is important that we account for biblical, theological, personal, political, and historical factors. Rabbi Daniel Isaak brings all these together in his enlightening interview. His remarks, along with those provided by the diverse and discerning contributors to the “Diverse Perspectives” section, assist us in our efforts to approach the conflict with greater insight and a balanced perspective.

I will return to the conflict between the State of Israel and the Palestinians at the close. Before doing so, it is important to draw attention to the “Cultural Reflections” section. There we have discussed matters pertaining to Islam. While the pieces in this section do not have direct bearing on the “Two Wailing Walls” conference theme, they are not unrelated. Given that so many people in the West have a deficient understanding of Islam and Muslims—often viewing them as terrorists—and given that such distorted thinking often influences our approach to the Middle East conflict, we thought it appropriate to provide alternative perspectives and approaches to engaging Muslims. Muslim leaders Richard Reno and Harris Zafar discuss the Ahmadiyya Muslim Community’s noble efforts to combat terrorism. It is the neighborly thing to hear from Muslims rather than to try to speak for them. Thus, we support their courageous efforts to foster neighborliness in a culture often gripped by fear and suspicion. Further to this mission of neighborliness, Christian U.S. Army chaplains Gordon Groseclose and Steven Hokana share their exemplary approach to engaging Muslim soldiers, one that is truly hospitable. In a searching reflection, Islamic scholar Daniel W. Brown analyzes the concept of Islamophobia and calls us to move beyond the rhetoric of fear to embrace a common language of virtue that celebrates hospitality. Among other things, hospitality involves loving our neighbors as ourselves, moving us beyond sound bite rhetoric, shouting matches, and condemnation—thus moving toward open, sustained conversations, and building connections where walls come down, healing occurs, and trust is built.

Cornelia Seigneur’s engaging feature story on Leonard Rodgers introduces us to a model neighbor. Rodgers has dedicated his life to advocating for the Palestinians and seeking a just peace that benefits all people involved in the conflict: Israelis and Palestinians, Jews, Christians, and Muslims. What has amazed me about Leonard is his tenacity to love, even though it costs him dearly. His kind of advocacy work is not popular among many mainstream conservative Evangelicals. But I have observed that Rodgers is driven by Scripture and the model of the Good Samaritan, rather than opinion polls. It is no wonder then, that Rodgers is balanced in his remarks and broad in his engagement. He models the depth of proverbial wisdom and compassionate witness that are required today. Given these qualities, we dedicate this issue to him.

Pithy proverbs rather than sound bites flow from the mouth of the ultimate good neighbor, Jesus, who pours out his life for “the other.” Sound bites about this or any conflict are often simplistic and generally lead to crude responses that isolate and dehumanize those not like us and those whom we don’t like. Proverbial statements, on the other hand, cause us to long for greater wisdom and take to heart what God requires of each of us, so that we look the other in the eye, and he or she becomes one with us, and we become equals. In the Sermon on the Mount, Jesus said, “Blessed are the peacemakers, for they will be called sons of God” (Mt 5:9); and “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also” (Mt 5:38–39). A statement attributed to Mahatma Gandhi, who is known to have been inspired by Jesus’ sermon, also bears mentioning here: “An eye for an eye makes the whole world blind.”

Bearing these proverbial statements in mind, the State of Israel and the Palestinians should both care deeply about the peace process—hatred blinds everyone. In view of these and other claims, the rest of us should care as well, for the Israel/Palestinian conflict has a bearing on all of us here and abroad. Whether we are concerned for religion and eschatology pertaining to what many call the Holy Land, or politics and foreign policy in the Middle East, these issues concern us. Not only does the conflict impact the United States in terms of its policy initiatives and its leadership role in that region, but also it reveals how difficult it is for us personally to pursue peace with our enemies who live next door in our neighborhoods, or down the hall in our places of work. Put any of us living in the East or West (or in my case the seemingly tolerant Pacific Northwest) in a similar situation to what is transpiring in the Middle East and we would likely react in a similar manner. As difficult as it is to pursue reconciliation, we can all learn how to be better neighbors based on what transpires there. Blindness and ignorance resulting from hatred or mere tolerance (indifference) is never bliss, whereas enlightenment resulting from a just love promotes peace.

—Paul Louis Metzger, Editor

Why Should We Care?

Using a recent Time magazine article titled, “Why Israel Doesn’t Care about Peace,” as a springboard, Metzger discusses why Israel, God, and the American Evangelical should care about peace between Israel and Palestine. He first discusses what is keeping both Israel and the American Evangelical from concern for peace, including the assumption for the Evangelical that God himself does not care about peace. Metzger shows that God has promised to bless not only Israel but also the Arab nations through Ishmael. The Arab peoples are not enemies of God. More so, he argues that as followers of Jesus we are called to love our enemies and the “other,” working for justice for all peoples. Instead of isolating ourselves from the conflict between Israel and Palestine, we are called to love our neighbors and enemies and seek reconciliation between Israel and Palestine, Christians and Muslims, ourselves and the “other.”

Seeking Peace at Home and Abroad: An Interview with Rabbi Daniel Isaak

As the senior rabbi at Congregation Neveh Shalom, in Portland, Oregon, and a past president of the Oregon Board of Rabbis, Rabbi Daniel Isaak offers his perspective on the Israeli-Palestinian conflict as he dialogs with Paul Louis Metzger about the current conditions in the Middle East and possibilities for future peace. Rabbi Isaak briefly explains the broad span of positions among the Jewish community and considers the significance of the conflict for supporters of Israel in America. Rabbi Isaak and Metzger then discuss what individuals and communities here can do to support peace, cultivate empathy toward both Palestinians and Israelis, and communicate solidarity with those directly involved in the conflict.

“Diverse Perspectives”: Brief Reflections on the Middle East

This section is an attempt to gather brief remarks from people of diverse perspectives on the topic of the Israel/Palestine conflict.  The reader is introduced to the perspectives of two Palestinian Christians (Ms. Seda Mansour and Pastor/Professor Alex Awad), two Jews (Professor Dale Frank and Professor Sam Fleischacker), and two Muslims (Imam Mubasher Ahmad and Dr. Mehnaz M. Afridi), as well as a comment from Dr. Albert H. Baylis of Multnomah Biblical Seminary.  It is hoped that their brief commentaries will serve as catalysts for further reflection and discussion.

Success and Good Shepherding

I gave the ordination message for Milan Homola and Josue Gonzales Sunday morning, July 3rd, 2011. In this message, I encourage and exhort Josue and Milan in their lives and ministry callings to define success and leadership biblically and relationally and not according to certain predominant cultural norms.

How do you define success in life and ministry? This was a key question raised at the ordination council meeting for Milan Homola and Josue Gonzales.

Many people today and throughout the ages define success in life according to one or more categories; a few of the big ones for defining success are economic excess, physical prowess and academic progress. While financial viability, physical strength and educational advance certainly have their place, they should not define our lives in terms of what we prize most. Unfortunately, economic excess, physical prowess and academic progress so often do define the lives and views of success for many.

Such values and definitions stand in stark contrast to Scripture. Paul quotes from Jeremiah 9:24 in 1 Corinthians 1:31, where he is challenging the false boasts of the Corinthian Christians. Paul declares, “Let the one who boasts boast in the Lord.” Paul calls on them to boast in their relationship with the Lord–the same Lord who reveals his power in weakness and his wisdom in foolishness in the cross (1 Corinthians 1:18-25). The boast in Jeremiah 9:23-24 puts everything in perspective: “This is what the LORD says: ‘Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me, that I am the LORD, who exercises kindness [“steadfast love”–ESV], justice and righteousness on earth, for in these I delight,’ declares the LORD.” (NIV)

Jeremiah challenges those who boast in their academic or intellectual progress, physical prowess and economic excess to go deeper and define life and success by way of intimacy with God, who although he is all-wise, all-powerful and owns the cattle on a thousand hills, defines himself relationally, as set forth here: the LORD exercises loving-kindness/steadfast love, justice and righteousness on earth in relation to us, for in these things he delights.

Josue and Milan, I heard your hearts the night of the ordination council. I was so struck by your relational instincts and concern for God and his people. I encourage and exhort you to continue defining yourselves in relation to God and intimacy with him, and in exercising his steadfast love, justice and righteousness toward those you serve, for in these things God delights. If you boast in the Lord and in bearing witness to his loving-kindness, justice and righteousness here on earth, you will live and minister well. You will succeed in the midst of fading failures and passing discouragements in ministry, as you succeed with God. Those who don’t define success in life and ministry along the lines described here will have a hard time making it down the road, for their boast is not in the Lord.

Let me go deeper. We live in a church age that values charismatic preaching, cutting edge marketing along with entrepreneurship, and CEO leadership. But do we value good shepherding? I believe those who truly define success the way I have defined it above will approach leadership and shepherding of God’s people in Jesus’ way.

So, what makes for good shepherding according to Jesus? Jesus says, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. The man runs away because he is a hired hand and cares nothing for the sheep” (John 10:10-13).

Good shepherds are not ravenous wolves: wolves steal the lives of the people.

Good shepherds are not volunteers, who simply donate their time and labor to people.

Good shephers are not hired hands. Hired hands sell their time and labor to the people.

Good shepherds labor to lay down their lives for their people–daily.

Alluding to Ezekiel 34 which he fulfills, Jesus is the good shepherd, who contrasts himself with the failed shepherds/leaders of Israel: specifically those leaders who opposed him and the healing of the man born blind in John 9–the previous chapter. These supposed shepherds were ravenous wolves at worst and hired hands at best. But Jesus laid down his life for the sheep, even this man born blind whom he healed at great cost to himself at the hands of these bad shepherds of the nation. Such acts of sacrificial love led Jesus to the cross at the hands of his enemies, the same enemies of the sheep. Even the man’s parents wouldn’t sacrifice themselves for their son born blind, whom Jesus healed. They were so unlike my own dad.

My dad passed away in May after a long battle with cancer. My dad was not a pastor. He was not a Christian celebrity. But he was a precious Christian minister in his own right, who lived out the name of his parish church–“Good Shepherd.” My dad was a simple man, who was profound relationally. Simple profundity. My dad certainly had regrets about never being able to visit Europe. But he had no relational regrets. In this sense, he died a great success. My dad sacrificed his life and body to get me through school and life, working all hours of the day and night, for my mother, siblings and me. He cared for those from all walks of life with whom he came in contact–letting them know how much they mattered. The world was his parish. God used my dad more than anyone to bring me back to the faith after an intense time of rebellion in my youth. It was not a philosophical argument that brought me back. I could beat my Dad in any debate. It was his love for Jesus–the Good Shepherd–and me. My rebellion was no match for my Dad’s ceaseless and sacrificial love poured out on me. My key verse from my time of restoration from my life of youthful rebellion was John 10:10: “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” Jesus came to give each of us life to the full and he used my dad to snatch me back from the hands of Satan the thief who had come to steal and kill and destroy my life.

Milan and Josue, I find you to be men marked by love. Don’t listen to how so much of the surrounding church and secular culture defines success and leadership. Listen to the men who were in the room with you that night in the ordination council meeting. Their values were and are precious to me. Define success and leadership the way Jeremiah and Paul and Jesus define success and leadership–in terms of God’s sacrificial love poured out for others. As you move forward in ministry, listen well to Paul and Peter, who learned a thing or two from Jesus about how to lead and shepherd well. I close with the words of Peter as he exhorts fellow leaders in 1 Peter 5. Josue and Milan, these are my closing words to you. May your eyes and heart be open to your high calling and Christ’s deep love for you and through you to those entrusted to your care:

“To the elders among you, I appeal as a fellow elder and a witness of Christ’s sufferings who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away” (1 Peter 5:1-4).