James Will. A Contemporary Theology for Ecumenical Peace. New York, Palgrave Macmillan, 2014.
A review by Alva R. Caldwell, Retired Associate Professor of Ministries at Garrett-Evangelical Theological Seminary.
At age eighty-six, James Will knew that he had one more book in him that needed to be written. Dr. Will had a story to tell, and a deep need to share that story. Having worked in a theological seminary as a member of the faculty and as director of the Peace and Justice Center at Garrett-Evangelical Theological Seminary in Evanston, Illinois, Dr. Will had spent a career addressing professional, academic audiences. But in this book, he made a decision to address a different audience. Although, still a book that has much to say to the academic community, it is primarily addressed to the laity of the church. The book is intended for a general audience.
The inspiration for the book grows out of Jeremiah’s lament, “'Peace, peace', they say, when there is no peace.” (Jeremiah 8:11). What is one to make of the fact that the world continues to find ways to reject peace, and to live in hostility? In the very first chapter of this important book, we get a flavor of what Dr. Will means by “Ecumenical Peace.” This is not an appeal for denominational unity; Will goes immediately to the fact that God through Abraham brought into being three great religious traditions, and from the beginning of the book, the reader is challenged to set aside any presumptions that Christianity alone has the answer to establishing peace. The three great Abrahamic religions: Judaism, Islam and Christianity are called into an ecumenical exercise to live into the peace that God demands of us.
The book is small in size, only fifty-seven pages, but large in its challenge to live into an ecumenical peace. The book is clearly theological in nature, helping the reader to work through various expressions of what it means to approach life through process theology, platonic philosophy, panentheism, pantheism, creation theology, and also gives us beautiful expressions of what it means to talk about God as Creator, Liberator, Redeemer. Here he does the reader a great favor by wading through much of the theological language that can only confuse and aggravate the reader. Instead, Dr. Will, invites us to hear these theological expressions as an invitation to live into an experience of working with one another to bring about peace. In fact, Dr. Will speaks of the world as an “unfinished creation,” in which the Abrahamic religions are invited to participate in peace making. In his own words, he says, “God’s enabling of human co-creation of peace is actualized in human dynamic praxis in an unfinished creation…”(page 13)
This delightful book is also a kind of memoir. Some folks read and then conclude that there is “nothing I can do to make a difference.” One of the wonderful things this book does is to listen to this eighty-six year old man tell stories of when he was in ROTC, when he was in college, when he was a seminarian, when he taught in graduate school, and in these lovely memories of his reflections, he gives the reader some very concrete ways in which persons can make a difference. This makes this book particularly valuable as a study guide for a congregation seeking to be pro-active in promoting peace and justice. Unfortunately, the publisher has chosen to deal with this book as a “publish on demand,” meaning that copies are printed as they are requested. This makes the book quite expensive. The book sells through Amazon for $67.50, but even at this price, the book is well worth reading as a contemporary witness to ecumenical peace.
Showing posts with label peace. Show all posts
Showing posts with label peace. Show all posts
Wednesday, May 27, 2015
Monday, July 16, 2012
A Prophetic Transformation: Reflections on FASPE
| Memorial to the Murdered Jews of Europe |
I
began the trip feeling entirely inadequate and unprepared for the emotional and
intellectual challenges ahead, praying for God’s word to be a lamp for my feet
and a light for this journey. I ended it in deep and humble awareness of the
transformation within me and around me among the FASPE community that God
brought together in this brief and incredible time. The faith transformation
took hold of me in Krakow, after studying several days in Berlin. During our
walking tour of that beautiful ancient city whose Jewish community and culture
seemed to be destroyed, the weight of the history we were studying sat heavily
on my heart. That evening I joined FASPE friends for Shabbat services at the
one synagogue where Jews worship in Krakow today. The Rabbi below welcomed in
the Sabbath with joy and with children running around his feet. Afterwards, he
invited us to dinner at the Krakow JCC where people streamed in, women set up
additional tables in the hallways, and brought out more plates of food: this
community is alive! Alive and
singing. Alive in the beauty of the blessings and in the rhythm of the songs
and in the faces of those around me; here
is the truth of God’s mercy and God’s eternal promise of new life. I have been
transformed by experiencing a taste of the Jewish spiritual traditions which
sustain and foster life and healing even in the midst of overwhelming death and
brokenness. The next day I wept and prayed with Jesus in Wawel Cathedral, where
a prayer card spoke to me - “we beseech you stranger, to harken as the wounds
of your Lord speak silently to you, ponder if you have shown them proper
gratitude.”
The
prophetic transformation took hold of me as I left Auschwitz, stepping through
the places where barbed wire and guns prevented so many people from ever, ever
walking away. Because I have read the words of those who could not leave; and
met their presence in the barracks, the latrines, the cells; met their absence
in the rubble surrounding the gas chambers; because God brought me here now to hear and to see, I cannot step away
without embracing God’s call to speak peace. To be the presence of mercy. To
involve myself in the life and community of those who are the most
disempowered, the most suffering where I am now. To stand against wickedness:
the wickedness that steals in to my own heart when complacency and fear and
covetousness encourage silence, and the wickedness that steals into society and
becomes systematic evil when complacency and fear and covetousness encourage
political complicity by individuals and institutions.
FASPE
confirmed that if I am to be a Christian leader then I must speak and act in
ways that de-legitimize systems of oppression today in my community. We cannot
preach a gospel of liberation in our churches and not act against the injustice
of U.S. systems of incarceration. We cannot preach God’s love poured out over
all creation without also breaking down the barriers we’ve tried to erect
against God’s love for people, based on their sexual orientation or what we
perceive to be gender difference. We must challenge ourselves and our
congregations to examine Christian texts that have legitimized antisemitism,
and not be complacent that the legacy of Christian anti-Judaism is over. We
must ever claim our responsibility to listen to and walk with the most
disempowered people in our communities. And as we open our hearts to God’s call
on all of humanity - even inadequate, unprepared me - to live out our
questions, our laments, and our thanksgiving in community together then we will
taste God’s glory.
Mary Rawlinson is an MDiv student at Garrett-Evangelical Theological Seminary.
The FASPE is an intensive two-week fellowship program that examines the roles played by clergy in Nazi Germany and during the Holocaust. This historical examination is used as the foundation from which to discuss the moral codes that inform and guide human action, and to consider the fundamental ethical issues facing the clergy today. FASPE’s integrated approach includes historical, theological, philosophical, and literary sources; survivor testimony; and on-site workshops in Berlin and Auschwitz.
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