Friday of the Tenth Week in Ordinary Time

Lectionary: 363

....the word of the LORD came to him, “Go outside and stand on the mountain before the LORD; the LORD will be passing by.”


I recently finished (what I consider) an important book about the Holy Trinity, The Divine Name(s) and the Holy Trinity, Volume One: Distinguishing the Voices, by R. Kendall Soulen. I recommend it to anyone but they might do well to read first an earlier work of the same author, The God of Israel and Christian Theology. I found both books inspiring, thought-provoking and challenging.
I have alluded to the earlier book in several of my posts. Professor Soulen points to the tragic and unnecessary history of contempt for Jews among Christians. He reminds us that we cannot know or love Jesus without appreciation of his Jewish identity. We believe our faith fulfills the Hebrew Scriptures; it does not cancel them. Our history began with Abraham; gentiles have been grafted into God's vine by Baptism and Eucharist. The New Testament was written when most Christians were converted Jews, but it has been read by converted gentiles, who often have little insight into its spiritual core.
Our first reading today has new meaning for me since reading Soulen's book about the Trinity.
In the brief passage above we see the expression "the LORD" three times. In our English bibles God's name -- we call it the Tetragrammaton meaning four letters-- is usually rendered as "LORD." But the expression "the LORD" confuses matters. The word lord, (in Greek, kyrios) can refer to many human authorities. To make sure readers understand, the text refers to the God of the Hebrews, editors render LORD in all caps. But the article the suggests that "the LORD" is one of many lords, albeit superior to all of them. In a better translation "LORD" -- and not "the LORD" -- would substitute for God's name. 

The Tetragrammaton is not a translation of any other phrase. It means nothing else; it comes from no other language and has no etymology. Contrary to popular belief, the expression "I am who am" is not a translation of the word.

By the first century of the Christian era, Jews never spoke, sang, or chanted God's most sacred name although it appears throughout the Old Testament. In worship they used Adonai or another word; in Hebrew or Greek copies of the scriptures it appeared with different style lettering to denote its sacredness.
The word does not appear in the New Testament because neither Jesus nor his disciples spoke the word. But it is there, a silent beautiful expression of profound devotion. They deferred to that tradition with a substitute like "Most Holy One" or "King of kings." Perhaps with a bow of the head or another appropriate gesture. 

Muslims show similar though less deference to the name Allah by following it with a pious phrase like "the merciful and compassionate."
Remember that the Gospel passed from one person to another by way of the spoken word, usually by preaching. Only later was it written on paper. Nor was there any impulse among Christian scribes to write the most sacred name that no one would speak. Saint Paul never used that name in his letters. 

Christians, unfortunately have forgotten that reverence for the Tetragrammaton. Gentiles did not inherit that reverence and, learning of it, regarded it as a Jewish thing. 

And then, learning of it in the 1960's, they misused it. In deference to the Jewish custom of never uttering the word, Pope Benedict urged Catholic publishers not to promote songs with the Tetragrammaton. His important directive restores at least part of the connection between Christian and Jewish worship. And yet, we have not learned their reverence for this unspoken, most sacred name of God. 

In today's reading, LORD passed by the Prophet Elijah, indicating a most intimate relationship between God and the Prophet. You'll remember that Elijah is second only to Moses among the prophets; he appeared with Moses to Jesus on Mount Tabor when LORD spoke to Peter, James, and John. Elijah came to God's holy mountain of Horeb after a great victory with a feeling of defeat. He complained,

“I have been most zealous for the LORD,

the God of hosts.

But the children of Israel have forsaken your covenant,

torn down your altars,

and put your prophets to the sword.

I alone am left, and they seek to take my life.”

He heard not a word of comfort but a word of dismissal; he should anoint his successor, Elisha.
The Voice of God and the Name of God are deep consolation for prophets. God is with them. Whether they are beginning their ministry or ending it, whether they are free to speak their mind from the pulpit or silenced in a prison cell, they know the name of God. Emmanuel, God is with us.