Even without reading the Exodus text in Hebrew
(Ex 17:3-7), students of Scripture can distinguish the so-called Yahwistic
author from the book's other two sources when they hear the narrative of
Israel's 40-year trek through the wilderness.
Almost always when the Chosen People gripe,
complain or argue with God and Moses during this most important event in
Jewish history, the Yahwistic author is responsible for the narrative.
Writing in the 10th century before Christ and
300 years after the actual Exodus, this very perceptive theologian (thought
to have been a woman) is confronting those in the community who long for the
"good old days."
Convinced that the Exodus was an especially
sacred time -- because of Israel's liberation from Egypt -- the people 300
years later longed to return to those "thrilling days of
yesteryear" and regarded their own times as sub-par.
If they had their druthers, they would vote to
live during Israel's Exodus and wilderness experience. Yahweh was so close
to their ancestors during those two generations that one would wake up every
morning to new, overwhelming wonders. God's presence and actions were simply
a part of everyday life.
Too bad they were now condemned to live at a
different time, in a different place because Yahweh's greatest actions and
Israel's most terrific days are over. The present is nothing compared to the
Part of the Yahwist's reason for writing was to
convince her tenth-century community that Yahweh was just as active in their
lives as He had been three centuries before.
One way of accomplishing that goal was to take
the "romance" out of Israel's golden age. Instead of depicting
awe-struck, faith-filled individuals on the receiving end of these saving
actions, she informs her readers that "the people grumbled against
Moses, demanding to know, 'Is Yahweh in our midst or not?'"
Those taking part in Israel's greatest event
never looked at it that way, says the author. Instead, they, too, believed
their best days were behind them. They longed to return to the past -- to
Egypt where they had three squares a day and all the water they could drink.
The Yahwist's thesis is clear: There is no
golden age for people of faith. No matter how exceptional God's actions are,
most people never seem to notice them while they're taking place.
St. Paul couldn't agree more. Scholars point
out that he rarely refers to the historical Jesus in his letters. If his
writings were our only source of knowledge of the Jewish carpenter-turned-
reformer, we would have to be content with, at most, just one small
paragraph of facts about His life. (Remember, Paul was martyred about ten
years before the first Gospel was composed.)
Jesus is here
Paul always focuses on what the risen Jesus is
doing in the lives of His followers. In Sunday's second reading (Romans
5:1-2,5-8), for instance, he zeroes in on what our faith in Jesus is
offering us right here and now.
Jesus' dying for us, "while we were still
sinners," brings about a "peace with God." Because of Jesus,
"we have gained access by faith to this grace in which we stand."
The good old days are our present days.
St. John works from a parallel premise in
constructing his narrative of the Samaritan woman at the well (John 4:5-42).
Among other things, Jesus not only breaks into the life of a
"heretic," but also gets rid of the idea that some geographic
places are more sacred than others.
"Believe me, woman," He says,
"the hour is coming when you will worship the Father neither on this
mountain nor in Jerusalem....The hour is coming, and is now here, when true
worshipers will worship the Father in Spirit and truth." In short, true
worship can be done any time and any place.
The "biblical trick" is not to pray
that God enters our lives, but to pray that we discover how, when and where
He is already there.