山道期刊

Peace with God, Peace with Man: A Preliminary Study of the Meaning of Selamim in the Old Testament

Tony H. K. SHER

Sacrifice is a basic element of worship conducted by the ancient Israelites to Yahweh their God. Hence, to know the sacrificial system of the Old Testament is vital for the understanding of the faith of the ancient Israelites. The aim of this paper is to gain a deeper understanding of a widely known yet obscure term of the Old Testament sacrificial system, i.e. the “peace offering” or ~ymil’v. in Hebrew. By looking into the etymology of the word and its usage in the Old Testament, this study concludes that the term stands for the celebration of a perfectly harmonious state enjoyed by the worshipper with God. But in order to enjoy such a celebration, the worshipper must first restore the harmonious state, if it is jeopardized, by removing all his/her sin against God and making good all the damages he/she has done to God or other fellow human beings.

“An Eye for an Eye” As Law and Ethics

WONG Fook Kong

The lex talionis has had its fair share of detractors. The negative view of this law has lessened greatly in recent years as scholars noticed its underlying principle of just recompense. Nevertheless, the notion that it, if not totally wrong, at least does not measure up to Christian ethics still persists. In this essay I will try to show that it is a principle behind many laws dealing with personal loss and injuries in the Pentateuch. What this law teaches is not revenge but that the punishment must fit the crime. This notion of just recompense is also found throughout the Old Testament. I will also try to show that the law is neither abolished nor superseded in Matthew 5:38-42. This law is no less worthy of Christian ethics than “Thou shall not murder” or “Thou shall not commit adultery.” The question of whether one should observe a principle of just retribution or go the extra mile depends on the context. In a law court, one should follow the principle of just retribution. In our personal life, we should be willing to go the extra mile, take a loss or endure an insult.

Sharing The Blessing of The “Peacemaker”: An Exegetical Analysis of Matt 5:9

Jonathan LO

In Matt 5:9, Jesus tells his disciples: “Blessed are the peacemakers, for they will be called children of God” What is the meaning of peacemaker in the original context of the Matthean beatitude? “Peacemaker” is an obscure expression in the NT—it can only be found in Matt 5:9; its cognate verb is also rare, appearing only in Col 1:20. And given that the Jewish meaning of peace is theological and multifaceted, the task of interpretation is further complicated. The following essay is an exegetical analysis of Matt 5:9 for the purpose of illuminating the meaning of the expression peacemaker.

This study consists of two components: (1) a lexical study of “peacemaker”, and (2) an exegetical analysis of the beatitudes in Matthew’s gospel (Matt 5:1–10), with particular emphasis given to the meaning of Matt 5:9. The lexical study analyzes the use of “peacemaker” and related terms outside of Matt 5:9—in the NT, in the LXX, as well as the OT Pseudepigrapha. There is some indication that the meaning of the expression is not determined by the sum of its lexical components but by its surrounding context. While the expression refers to reconciliation in the writings of Paul, in the Septuagint and Pseudepigrapha it can also convey the broader meaning of a divine blessing that results in a state of well-being, as expressed by the Jewish concept of shalom.

The exegetical analysis of the beatitudes includes (1) an introduction of their setting, function, and arrangement within the Sermon on the Mount, (2) explanations of each beatitude, and (3) a fuller discussion of the beatitude concerning the peacemakers. An observation of the arrangement of the beatitudes reveals a chiastic structure in which the first and last beatitudes proclaim that the poor and those persecuted for the sake of righteousness will receive the kingdom of God. The second, third, and fourth beatitudes concern those in the kingdom who are in need, while the fifth, sixth, and seventh beatitudes relate to those who are in a position to help those in need. However, those who are in need in the seventh beatitude are not only the poor, the mourning, the hungry, or the oppressed––they are those who have committed offences and are in need of restoration. Therefore, the peacemakers refer to those who not only keep the peace, but those who initiate the process of restoring shalom in interpersonal relationships. In light of various teachings about interpersonal relationships in Matthew, peacemaking is also closely related to the ideas of reconciliation, forgiveness, and love for one’s enemies (Matt 5:23, 38–42, 43–48). A blessing is pronounced upon those who are peacemakers, because they are the true children of God, who resemble God and who do the things God does. The essay concludes with some comments on the implications of the study and suggestions for contextualization. Those who participate in the activity of peacemaking can rightly share in the blessing of the peacemakers––they may truly be called the children of God.

Athanasian Principles on Maintaining Conflict and Making Peace

Nathan K. NG

Athanasius has long been a controversial church father. For some scholars, he was a steadfast champion of the Nicene faith. For others, he was an intolerant trouble and conflict maker. In his long Episcopal career, he had to face different challenges. These included the ecclesiastical schism caused by the Melitians, the doctrinal controversy with the Arians, and the withdrawing spirituality of the monastic communities. Athanasius dealt with these crises differently. In some situations, he maintained conflict without any compromise. In others, he tried every effort to make peace.

His model prompts modern church to reconsider the criteria of maintaining conflict and making peace. What are the key elements of Christianity that the church cannot forsake? What differences can be accepted without sacrificing our faith? Besides, a thoughtful ecclesiastical constitution and a healthy management system are also important for preventing unnecessary conflicts. In any case, mutual trust and love in the faith community is the best remedy for solving conflict and promoting peace.

“Patience as Method”——John Howard Yoder’s Epistemology of Peace

Chi W. HUEN

According to Mennonite theologian John Howard Yoder, “peace” is true so much so that nonviolence is in fact itself an epistemology. Pacifism is not mere passive avoidance of violence but proactive peacemaking, i.e. it is about becoming a peaceable people initiating peace and reconciling with the Others. “The truth in Christ” requires that His gospel be received as good (and as news), without coercion and manipulation. Yet “reasoning”, especially in the persuasive or argumentative mode, aims at being compelling and therefore can be controlling; in the pursuit of our will to truth, the agonistic tends to shade into the antagonistic. Yoder’s proposal for an epistemology of peace tries to counter such epistemological violence and let the truth speak for itself. Three kinds of practice of patience as “method” are detailed: transtribal communication and conciliation (witness and reconceptualization); the Rule of Paul (open meeting and free dialogue); and the Rule of Christ (binding and loosing as fraternal admonition). As it turns out, patience is the only “method” that Christians can rely on in seeking and sharing truth timefully, vulnerably and agonizingly with others within or without the church

The Spirituality of T. C. Chao

Kwong-pui CHAN

There are a lot of studies on T. C. Chao’s theology and role in modern Chinese church history, but they overlook his spirituality. This article examines different stages of Chao’s spirituality. We find that Chao’s spirituality could be divided into two phases, the first is from 1920’s to 1930’s and the second is at the end of 1930’s to 1940’s. These two stages have their own roles in his understanding of the relationship between God and man, but they both simultaneously present a perspective of social concern.