| ACKNOWLEDGMENTS
Research Documents
"Breaking Bread 1992" (Oregon Catholic Press) "The Hymnal 1982" (The Episcopal Church) "Lutheran Book of Worship" (LCA, ALC, ELCC, LCMS) Augsburg 1978 "The Baptist Hymnal" (Convention Press 1991) Sacramentary (Roman Catholic Church 1985) Lutheran Book of Worship - Ministers Desk Edition (1979) "Glory and Praise" (NALR) 1977 + additions "Peoples Mass Book" (WLSU) 1971
Research Persons
Tony Barr (British born Musician/Liturgist/Theologian)
Mary Marousek (Poet/Liturgist)
Bill Tamblyn (British born Composer) .
Bernard Huijbers (Dutch born Musician/Liturgist/Composer)
Lawrence A. Hoffman (Professor of Liturgy Hebrew Union College, New York)
Dr. Norman A. Beck (Chairman of Department of Theology and Philosophy, Texas
Lutheran College, Sequin, Texas)
INTRODUCTION
Purpose
 The purpose of this paper is first to examine the wealth of poetry in the songs and prayers of contemporary Christianity to see how these words and thoughts shape Christian understanding of the contemporary Jew.
After giving the results of what I have discovered, I shall then make some humble attempts to speak to the issues raised by these findings and possibly even to suggest some solutions where necessary.
Finally, recognizing that the hymns and prayers we sing and speak are forms of teaching, we must be careful to fill our hymnody with good Theology in the future and be aware of the poor or outdated Theology in already existing material. I hope this short essay will help the Christian community toward such a task.
Scope
Since it would be impossible to scan every piece of poetry, every hymn ever written, or every prayer in every Christian denomination, this paper is limited first to contemporary works written (or at least accepted) into official denominational prayer books or hymnals published within the past 25 years. Secondly, only a sample of the many Christian denominations have been used as the basis for this essay. These include: Baptist, Episcopal, Lutheran and Roman Catholic. Within this cross-section of texts can be found much of other traditions not directly included in this project. Also, since these four denominations cover a large segment of the Christian population of the U.S.A., they become a good measuring stick for this endeavor. Thirdly, I have researched only texts presently in English. Even though many of these are originally in other languages (Latin, German, Dutch, etc.), primarily the research focused on texts in English or their English translations.
General Findings
In general, my discovery is that the texts I surveyed contained very few problems or issues between Christians and Jews. There were clearly no anti-Semitic texts in any of the writings I gleaned. Neither could I say there were any antiJudaic texts per se. The problems and issues I did discover are contained, clarified and spoken about in the body of this essay. None of these could be considered anti-Semitic or anti-Judaic in essence.
MAJOR (MORE OF) PROBLEMS
Let me begin the body of this work with the negative and close with the positive. Therefore, in this first section I would like to cite the two most glaring problems found in a majority of Christian hymns and prayers - that of Triumphalism and Supersessionism. One or both of these "isms" crops up in almost every hymn and a lot of official prayers.
Triumphalism
I would like to begin by defining these two terms and then cite some examples of where one can find their whereabouts in various hymns and prayers. By "Triumphalism" one simply means celebrating a victory already won. In Christian "triumphalism," this often refers to the victory over sin and death by Jesus Christ. Through their Baptism, all Christians share this victory with the Christ and then the triumph is also theirs. "Triumphalism" becomes an extended concept when it suggests that this triumph includes victory over non-Christians, as well as Satan and sin and death and evil. Extending the concept this way suggests (if not directly states) that non-Christians might be evil, or Satanic.
Verse 2 of the hymn, "Stand Up For Jesus" by George Duffield, Jr. (1818-1888) which can be found in the contemporary Baptist, Episcopal and Lutheran hymnals reads as follows:
"Stand up, stand up for Jesus, The trumpet call obey; Stand forth in mighty conflict, In this his glorious day: Let all his faithful serve him Against unnumbered foes;
Let courage rise with danger, -
And strength to strength oppose." 1
I call your attention to the sixth line and specifically the phrase "unnumbered foes" (translated the same in all three hymnals). One must first ask: Who are these "unnumbered foes"? Are they devils? Are they people? Are these people evil? By foes, do we mean anyone who is not Christian? Are we suggesting that non-Christians, by their very nature of being non-Christian are foes and thus evil? If not, then why does the third line ask the singers to "Stand forth in mighty conflict"? This verse defines service to the Christ as going "Against unnumbered foes." Christians who share Christ's triumph in this hymn are to obey the "trumpet call" to oppose with strength anyone who resists (Christianity? Christ? the Church? God?).
The first danger of "Christian" triumphalism is clear in its ambiguous quest for a victory that is already supposed to have been accomplished. This danger extends itself to a world where this victory is not realized, but seen as Unfulfilled until all people (non-Christians) come to join in that victory and triumph.
The second danger of "Christian Triumphalism" is in its presumptions that everyone has to become Christian for Jesus to have succeeded in his victory over sin and death.
For the purpose of this paper, we can see how Christian Triumphalism can be and has been a detriment to Jewish Christian relations. For the Jew, it is a cause of fear to dialogue since the Jew is seen as one of the "foe". For the Christian, It is a cause to reduce all non-Christians (including Jews) to a pool of potential converts.
Unfortunately, "Triumphalism" is the major problem in Christian hymnody, especially among the hymns written to celebrate the feast or season of Easter. This issue has even greater ramifications for the internal life of Christian Ecumenism, but that remains outside the scope of this present essay.
Supersessionism
"Supersessionism" can be defined as viewing oneself as superior to an inferior or to sit above in value or to push aside or force out of use, displace or supplant the inferior. Christianity had had a long history of supersessionism with regards to Judaism, reaching back to the New Testament itself. In the present Lectionary system of Biblical readings found in the Roman Catholic, Lutheran, Episcopal, Presbyterian and other main-line traditions, supersessionistic trends are found with regard to the choice of which Hebrew Scripture reading best suits the Christian Gospel text of the day. In most cases, the match sets the New Testament Gospel as superior to the Old Testament text, or the Gospel as fulfilling the Hebrew prophecies, and even at times uses the Gospel as a displacement of the Hebrew Scripture. This sort of climate smacks of the commercial jingle, "our God's better than your God."
As already indicated above, "Supersessionism" is a problem found in much of the Church's hymnody and prayers. A very ancient and glaring example of this, still in use today in the Roman Catholic tradition of Benediction, can be found in this rite's essential hymn, called in Latin, "Tantum Ergo." Verse 1 reads:
"Down in adoration falling,
This great Sacrament we hail;
Over ancient forms of worship
Newer rites of grace prevail;
Faith will tell us Christ is present,
When our human senses fail." 2
"This great Sacrament we hail" is the Eucharistic celebration of the Body and Blood of Jesus. Lines 3 and 4 suggest that the Eucharist replaces all ancient forms of worship. In relation to the Jewish ritual, the suggestion is that the Passover is superceded by the Mass, or that Sunday is greater than the Sabbath.
Dr. Norman Beck, in his recent book Mature Christianity, states both the logic and the danger of "Supersessionism." He says that it is "common" in the history of religions for a new religion to break away from its "parent community" often with scorn and rejection. In the case where both the old and new religious traditions tend to survive side by side (as in the case of Judaism and Christianity) a polemic develops between the two which can become "deplorable and unjust." Part of this polemic is a supersessionistic attitude of the new religion to the parent tradition. The new religion sees itself as better than or even replacing the old and such attitudes infiltrate even the new religion's Scriptures. What this does is create a basis which leads to "oppressing and dehumanizing those who still adhere to the old religion." 3
This attitude has been played out for centuries in the life of the Christian liturgy. Besides the examples of the Lectionary and Benediction look at this ancient Lutheran hymn:
"Salvation unto us has come By God's free grace and favor; Good works cannot avert our doom, They help and save us never. Faith looks to Jesus Christ alone, Who did for all the world atone; He is our mediator.
"Theirs was a false, misleading dream Who thought God's law was given That sinners might themselves redeem And by their works gain heaven. The Law is but a mirror bright To bring the inbred sin to light That lurks within our nature.
"And yet the Law fulfilled must be, Or we were lost forever; Therefore, God sent his Son that he Might us from death deliver. He all the Law for us fulfilled, And thus his Father's anger stilled Which over us impended."
Now, while I could write a treatise on the theological problems in this text, let me limit (restrain) myself to 3 issues: First of all, who is being superseded in this hymn, Jews or Roman Catholics or both? No matter the answer, supersessionism is rampant in this text. Secondly, if the text in verse 2, lines 1 to 4, refer to the Jews, then it is a total misunderstanding of the Jewish concept of salvation. It is another typical example of how Christians use their own categories to address all religions and cultures, whether these categories are valid in those situations or not. Thirdly, this hymn is an interesting example of how related "Triumphalism" and "Supersessionism" are. There is a clear distinction between them. However, one does lead to the other.
Christians must learn to define themselves without exploiting Judaism in the process. Christian identity should not come at the expense nor displacement of Judaism. One need not put down another nor act contemptuous toward others who are different. One's identity should not negate another's identity.
MINOR (LESS OF) PROBLEMS
In this section, I wish to point out three problems that occur less frequently than the first two, but are as significant to a Christian's perceptions of Judaism. The way Christians use the Hebrew name of God, certain Hebrew Scripture images, and the psalms can affect the sensitivities of both Jews and Christians, but in different ways.
The Name of God
The use of the Hebrew name for God in Christian texts betrays a knowledge of some of the issues involved. As I understand it, there are four viewpoints:
1) Some consider using the name YHWH in a hymn or prayer offensive to both Judaism who, out of reverence and awe, never speak nor write the name for God, and also toward the Torah which commands that the name of God be not taken in vain.
2) Some scholars claim that the word we are using today (YAHWEH) is not an accurate rendition of the original Hebrew name for God.
3) Some feel that Christian hymns are not meant for Jews and since Christians have no commandment nor tradition of not speaking the name of God, then it is appropriate for Christian hymns and prayers to utilize the name.
4) Some scholars also feel that one may use the name YHWH for biblical studies and translations, but not in the context of the liturgy, in prayers or hymns.
Since views on this issue are so diverse and without an immediate solution, let me move on to the next.
Images
There are certain images within Christian hymns and prayers the use of which might be offensive to Jews, as well as, misrepresent that image in our contemporary world. "Israel," "Covenant," "Temple," and "Zion" are all quite usable and harmless images in themselves for both Jews and Christians. Yet the way some Christian texts use these images could be offensive to a modern-day Jew. Let us look first at the most used of these images, "Israel" in a few famous Christian hymns:
"O Come O Come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here
Until the Son of God appear.
Rejoice, rejoice! Emmanuel
Shall come to thee, O Israel!" 5
This hymn is found in almost every Christian hymnal today. It was originally written in Latin and comes from the time of the diaspora, before the founding of the State of Israel in 1946. In the diaspora, this hymn was not offensive. Perhaps even Jews could have sung it with expectation of a return to their homeland. However, the present world contains a place called "Israel". It is the homeland of many Israelis and the potential home of every Jew in today's world. Christians can no longer sing this verse with the same meaning it once had, nor with some theological analogy to the Babylonian Exile. Israel is no longer captive. She is no longer in exile. She has no expectation for the Son of God. We Christians must become sensitive to this and adjust this opening verse and refrain so that we can sing all the other verses we have sung for centuries.
The same consideration should be given to another very popular Christmas Carol, "The First Noel." The refrain proclaims: "Born is the King of Israel." Now, while we Christians know what is meant by this, the modern-day Jew may find offense in a song that proclaims Israel a monarchy. None of this is a matter of right and wrong. It is simply a matter of sensitivity in a world where dialogue among Jews and Christians is possible. A hymn that betrays these and other sensitivities is the following:
"Prepare ye the way, prepare ye the way, prepare ye the way of the Lord.
1. Shout the hosanna, blessed is he Who comes in the name of the Lord. Praise be to Yahweh, Lord God of Hosts; Today he sends us our King.
2. We were a people lost in the desert;
The Lord heard all our prayers.
He gave us David; he sent Elijah;
now the Messiah has come.
3. Shout out for joy, people of Zion;
See how good is your God.
The glory of Israel soon shall begin.
Praise to Yahweh, our God." 6
The Jewish concepts of "Covenant" and "Jerusalem" and the "Temple" and "Zion" are often quite different than Christian imagery depicts them. In the famous Christian hymn, "Wake Awake" (music by J.S. Bach) both Jerusalem and Zion are asked to accept Jesus as Lord.7 Many Advent hymns of the Church tend toward these images, but fail to use the images with sensitivity to our Jewish brothers and sisters. For the Jew, Israel, Jerusalem, the Temple, Zion are all specific concrete places on this earth with a history and a tradition involving a relationship with God that make these places "Holy." This is the land given in the Covenant. This is the "Promised Land." This is the home of every biological Jew. In other words, to a Jew, these are not images of a reality, but reality itself. Christians consider these places holy also, but use them only in imagery and as theological metaphors. These images are sacred to both Jews and Christians. Poets and song writers must learn how to use these images without offending either tradition.
Psalms
Some Christian traditions in recent years have monopolized and adjusted the Hebrew Psalms so radically that one gets the impression that the Psalms are part of the New Testament. Some publishers have even published New Testaments with Psalms. Some poets have written music and texts to Psalms that have transformed them into Christian imagery and eventually contain the name of Jesus or Christ.
"The Lord is my true Shepherd, no want or fear I know; Through pastures green he leads me, where living waters flow; Though I should walk in darkness, no danger will I fear. His rod and staff, my comfort, when Christ my Lord is near." 8
Even though the author indicates that this song is "based on Psalm 23," it still distorts the concept of "basis," as well as, distorts the concept of Psalm 23 in particular. While Christians may exercise the interpretation of this psalm to include Jesus, the Christ, I believe including the interpretation in the actual text is a distortion of this particular psalm.
Just for the sake of education alone, one would not want to confuse believers about the nature of Psalms, their context and origin, nor their placement in the Hebrew Scripture and not the New Testament. But beyond that, again an injustice is done when usurping material from another tradition and using it as your own. The Psalms are again very specific in their references to a pre-Christian era. For Christians to transform this profound Hebrew poetry which speaks about Israel's relationship with God into a Christian dimension which includes Christ and the Church might be stretching things a bit too far. Care must be taken to leave the Psalms in their purest forms. Take notice of these words written by the contemporary Christian composer and liturgist, Tony Barr: "Christians are a Pilgrim People, who can look to their past and acknowledge a common heritage with Judaism. Both share the same story of call and response, slavery and liberation, exile and reformation. In the on-going revision of worship, themes of Covenant and Salvation History speak more clearly than the concepts of the metaphysicist. Worship no longer theologizes, but now tells stories. To find the songs to accomplish this, the liturgist need look no further than to the Psalter. There we find not only the songs of response to our stories of salvation, but the songs which give structure to our worship and help shape the entire liturgical year. ...Cult is the formal gathering for worship, in which as an Assembly we hear and respond to the Invitation of One who said I Shall Be There For You. Covenant is the dialogue we enter with this same One. If we agree that worship is shaping (making) something worthwhile and understand liturgy to be the work (activity) of the entire people, then the songs best suited to worship are those which engage us actively, creatively, in making worship, namely the Psalms." 9
The Psalms lament and prophecy. They give thanks and express confidence. The Psalms teach and tell stories. They give way to the whole range of human emotions and remain a body of profound poetic expression for Jew and Christian alike. Let's keep them that way!
STORIES
My own story is a journey of darkness to light, of prejudice to dialogue, of study to awareness, of ignorance to recognition. It began in childhood with many conflicting images of Jews: There were actual Jews like Mr. and Mrs. Solomon who were my mother's employers and who loved me dearly; there were the teachings of my Roman Catholic Church who claimed that Jews killed Christ and refused to accept him as Messiah; there were the stereotypes of Jews gossiped about in a typical Italian neighborhood. In all my formal education, I remained a product of the classical ghetto Catholic growing up in the 40s and 50s. In college, I became only alert to the real history between Jews and Christians. As a teacher of the Roman Catholic faith to high school students and adult Catholics, my research and study led me to a deeper understanding of the relatedness of our two traditions. Finally, my life as a priest led me to more and more contact with Jews of today in various interfaith settings. My work as a campus minister at a large suburban university has put me in touch with countless Jewish students, Rabbis, etc. over the past 12 years. The most recent step in my journey has led me to the Institute for Christian Jewish Studies who held a three-year program of study called the Maryland Interfaith Project. This work that I am engaged in is a result of these three years.
What have I learned in my journey? I have learned that the more Christians and Jews come in contact with each other the better. The better the chance for dialogue, for friendship and even for intimacy. Christians attending a Synagogue service, Jews attending a Church service, Christians engaging other Christians in dialogue, Jews engaging other Jews in dialogue, Christians engaging Jews in dialogue, Christians and Jews working together on social justice issues, Christians and Jews remembering the Shoah, Christians and Jews making friends with each other, Christians and Jews worshiping together - this is now where my journey has led me and why I have attempted this project. My attempting this essay is to use my areas of interest and knowledge to reach other Christians and Jews as well.
It has been a joy working on this project, because I have discovered that the old prejudices and contempt our two traditions held are clearly breaking down - at least in the official texts of the Churches. The following two stories made this clear to me: When we first dedicated our new Catholic Chapel (7 years ago) at the University, our campus Rabbi was invited to the Dedication Ceremony. A few days later, he and I were in conversation and I was anxious to know what he thought of the ceremony. Without my asking he told me of his experience during part of the ceremony. It was following the reading from the Prophet Ezekiel when we sang a song written for that occasion entitled, "Voice Without A Name." (The music and text of this hymn can be found in Appendix A). The Rabbi told me that moment was the closest he ever came to a mystical experience - and he couldn't believe it was happening to him in a Catholic Church! The second story happened last year when we celebrated the 25th Anniversary of the writing of "Nostra Aetate" (the Vatican II document on the relationship between Catholics and non-Christians). Among our invited guests to the Mass was our Vice President of Student Services - who happens to be Jewish. Again, I was anxious to know her reaction. She, again without my asking, volunteered this statement: "I was honored to be invited. I found nothing in the service to make me uncomfortable."
Part of why I undertook this project is to offer my findings and suggestions to other Christians (and Jews) so as to help us all create liturgical and dialogical gatherings for Jews and Christians where the experience will be one of comfort, hospitality, openness and friendship.
And while I could not write about all my discoveries in this short essay, I wrote about those areas that still need to be worked on by Christian poets, composers and liturgists to help accomplish this vision.
I hope this essay will become part of someone else's journey as it has now become part of my own.
Notes
1. LBW #389
2. Breaking Bread, page 146
3. Mature Christianity, Dr. Norman Beck
4. LBW, #297
5. The Hymnal 1982 (Episcopal), #56
6. Breaking Bread, #60
7. The Hymnal 1982, #61
8. Peoples Mass Book, #52
9. Tony Barr, Page 4 Psalms: Cultic and Literary Forms (Part One)
Jabulani Music 1991
APPENDIX A
The following titles are a sample list of Christian hymns that are quite known and quite traditional. These are samples of good Christian hymnody since they contain good Christian theology. Both music and texts blend to make for good Christian hymnody. In these hymns there is no trace of triumphalism or supersessionism. Use of images are not offensive. Because they are strictly Christian, none of these hymns should ever be used for interfaith settings. They are good works for whom they are intended, totally Christian congregations. Again, to be clear, the following selections are samples of recommended Christian hymns for Christians only, in Christian gatherings, worship services and Church celebrations:
- Peoples Mass Book (WLSM) 1971, #43 "Sing Praise to Our Creator"
- Peoples Mass Book (WLSM) 1971, #4 "O Lord of Light"
- The Hymnal 1982 (The Church Hymnal Corporation), #525 "The Church's One Foundation"
- Lutheran Book of Worship (Augsburg) 1978, #81 "O Chief of Cities, Bethlehem"
- Lutheran Book of Worship (Augsburg) 1978, #190 "We Praise You, Lord"
- Breaking Bread 1992 (OCP), #52 "Prepare! The Lord Is Near"
- The Baptist Hymnal (Convention Press) 1991, #330 "Amazing Grace"
- The Baptist Hymnal (Convention Press) 1991, #48 "Morning Has Broken"
- Breaking Bread 1992 (OCP), #530 "Anthem"
- Breaking Bread 1992 (OCP), #315 "What Is This Place?"
- Breaking Bread 1992 (OCP), #488 "They'll Know We Are Christians"
- Breaking Bread 1992 (OCP), #386 "Song to Jesus Christ"
- Christmas Traditional, "Silent Night"
- Christmas Traditional, "What Child Is This?"
- Christmas Traditional, "O Come All Ye Faithful"
In this next section of the Appendix, I wish to include just a few suggestions of the many available Christian pieces of music for use by both Jews and Christians when they have the opportunity to come together in gatherings and celebrations.
These texts are composed by Christian poets and musicians, intended for Christian audiences and Christian gatherings, yet, I believe, can be used effectively for interfaith worship services and other occasions where Jews and Christians mutually gather.
I include here, for space purposes, only a few of the already existing and published materials that are available through Christian publishers:
1) "Song of Wisdom"
Text: G.W. Hardin
Music: Patrick Loomis
2) "Now and Then"
Text: Jan Nieuwenhuis
Music: B. Huijbers
Trans: R.E. Albright
3) "Beloved Molder"
Text: H. Oosterhuis
Music: O. di Lasso
Trans: R. McGoldrick
Arr: B. Huijbers
4) "He Says He Is God"
Text: H. Oosterhuis
Music: B. Huijbers
Trans: D. Smith & F. Ingram
5) "Voice Without A Name"
Text: Tony Barr
Music: Tony Barr
6) "God Of All That Lives"
Text: Tom Conry
Music: Tom Conry
7) "Lord of the Harvest"
Text: Bill Tamblyn
Music: Bill Tamblyn
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8) "A Hundred Flowers"
Text: H. Oosterhuis
Music: Bernard Huijbers
Trans: Redmond McGoldrick
9) "Song at the Foot of the Mountain"
Text: H. Oosterhuis
Music: 1543/Geneva 1551
Accomp: B. Huijbers
10) "A Song to Light"
Text: H. Oosterhuis
Music: Antione Oomen
Trans: D. Smith & M. Marousek
11) "Life's Little Song"
Text: H. Oosterhuis
Music: B. Huijbers
Trans: R. McGoldrick
12) "Song For Just About Everyone"
Text: H. Oosterhuis
Music: B. Huijbers
Trans: F. Ingram & M. Marousek
13) "I Am Become"
Text: Tom Conry
Music: Tom Conry |
This final section of Appendix A will be a list of Christian music that should not only be avoided in interfaith settings, but, I suggest, avoided even by the Christian community itself. Some of the triumphalism and supersessionistic attitudes, along with bad usages of various images could mislead Christians in their views of non-Christians, especially Jews. Since the hymns we sing often play a didactic role in the life of the Christian community, the following samples contain outdated and poor theology which might teach contempt rather than love. Take a look at some of these and judge for yourself:
- Baptist Hymnal, #s 517, 521, 524, 525, 628, 629, 646
- Breaking Bread, #s 31, 33, 34, 36, 37, 49, 55, 56, 60, 411
- Episcopal Hymnal, #s (17-20), (47-50), 56, 57, 66, 127, 129, 154
- Lutheran Book of Worship, #s 22, 30, 34, 56, 108, 132, 185, 210, 297, 367, 544
APPENDIX B
Let the following quote from the article "Jewish-Christian Services - Babel or Mixed Multitude?" by Lawrence A. Hoffman printed in the spring 1990 edition of "Cross Currents," serve as introductory thoughts for the sample texts which follow. Lawrence Hoffman is Professor of Liturgy at Hebrew Union College in New York. "When we meet not as visitors but as equals in a common religious community, new strictures relevant to that community come into play. We choose to omit some words, actions, or items to which the other party cannot assent, because the whole point of worship in common is to define a religious assembly in common, meeting to affirm common ends. In all three cases considered here-community-wide worship, a memorial service for all Americans, and university commencements-people leading the worship do not pray on behalf of their own faith group alone, so much as on behalf of the common assembly in its totality; their prayers require imagery that speaks to and for all present, under the presumption that God will hear the prayers of this mixed assembly no less than the more particularistic prayers its various corporate members offer in their separate worship."
What Mr. Hoffman describes above is and will become more common in a society where Jews and Christians are in dialogue. At a recent "National Conference of Christians and Jews" the need to sing something together to end the conference arose. Nothing in either tradition was appropriate nor fulfilling (since the other tradition would be left out). The choice made was "God Bless America" and "He's Got the Whole World In His Hands." Now while both these songs have a place, that place is not at a conference of Christians and Jews. The need for a new set of texts and music is becoming obvious. If we create a new model of worship, we need new means through which we express ourselves - new texts, new format, new music. The old will not suffice. It does not speak of or to this new common venture. Therefore, I propose that poets and composers begin to address this situation Jews and Christians coming together in common not necessarily to express their separate identities, but their very coming together. Below are a few new texts (and music) that could be used to express these new moments" in the relations between Jews and Christians:
THREE TEXTS OF MARY MAROUSEK
August 1991
1.
"Trust me."
"Trust you?"
"Trust me.
This time
will be different."
"You will not burn me, torture me, kill me?"
"Trust me. This time will be different."
Oh, Holy God, Immortal God, let this time be different.
Oh, Holy One, we beg you, let us be different this time.
2.
A little child is born; a bright and happy human child.
We fall in love, with our own child, as parents always do.
This child becomes a teacher; this child becomes a prophet.
This human child becomes a church; this child of God has come from you.
And we begin to wonder, "What human child could bear this burden? What child of God is more than human?"
3.
You lay down your arguments like bricks before me. I counter your arguments with reason, hardening like mortar.
You stare at the mortar damning its hardness. I stare at the bricks cursing their strength.
Neatly, we have built a wall between us.
Now let us walk along this wall far enough, to the place where the wall is no longer.
To that place where we can see each other face to face and begin again.
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