“On the Vigil of Pentecost, the Old Testament reading is of Babel, the
mythical tale of humanity’s hubris and the aetiology of the myriad of languages
— and resulting confusion — existing throughout the world. Anyone who has ever
fumblingly studied foreign languages can aim his or her frustration at those
arrogant ancient citizens clamoring, “Come let us build ourselves a city and a
tower (or a wall?) with its top in the heavens; let us make a name for
ourselves, lest we be scattered abroad over the face of the earth”.”
Dr Michael M. Canaris
It
has long been recognised amongst the Christian faithful that the Pentecostal outpouring
of the Holy Spirit effectively reversed the human tragedy - the wilful
rebellion against the Divine - that was the Tower of Babel incident.
Dr.
Michael M. Canaris has written about it most perceptively for the Catholic Star
Herald: http://catholicstarherald.org/on-pentecost-the-reversal-of-babel-takes-place/
On Pentecost, the ‘reversal’ of Babel
takes place
The feast of Pentecost was not originally a
Christian feast, but rather a Jewish one marking 50 days since Passover and the
first-fruits of the wheat harvest. Yet, in the fullness of time, Christians
came to remember the Lord’s sending of the Spirit on that day, and so it is
sometimes referred to as the “birthday” of the church (though other sources,
like Saint John Chrysostom, identify the piercing of Christ’s side as the
moment in which the church formally came to exist).
On the Vigil of Pentecost, the Old Testament
reading is of Babel, the mythical tale of humanity’s hubris and the aetiology
of the myriad of languages — and resulting confusion — existing throughout the
world. Anyone who has ever fumblingly studied foreign languages can aim his or
her frustration at those arrogant ancient citizens clamoring, “Come let us
build ourselves a city and a tower (or a wall?) with its top in the heavens;
let us make a name for ourselves, lest we be scattered abroad over the face of the
earth.”
But in its wisdom, the church points out through
the connection of the readings that the havoc wrought by human selfishness can
be rectified by the always-greater power of God. For on Pentecost, the
“reversal” of Babel takes place. Instead of humanity remaining confounded by
the din of voices seeking to talk over one another in pride, the Spirit’s
arrival as tongues (lingua) of fire at Pentecost enables each to hear the Word
of God proclaimed in his or her native vernacular.
Language is then closely associated with Pentecost.
Scholars since Wittgenstein and Heidegger have been quick to point out that
thoughts do not occur in some “chemically pure” form and then subsequently come
to be articulated in language. Rather, language forms and makes possible
conscious thought. “Language is not just an instrument by which we express what
we already know, but is the very medium in which knowledge occurs. Language is
the voice of Being, and [humanity], in whom language takes its rise, is the
loudspeaker for the silent tolling of Being…It permits Being to show itself”
(Avery Dulles, “Hermeneutical Theology”).
Christians of various types, especially
charismatics and Pentecostals, believe the Spirit can endow them with a gift
regarding “speaking in tongues,” or glossolalia. The second chapter of the Acts
of the Apostles is often cited as evidence that this mysterious and effusive
verbal outpouring is an authentic fruit of the Spirit. Catholics have
historically been cautiously open toward this phenomenon, though it is, to be
sure, not a very usual occurrence in suburban parishes on Sundays. While the
charismatic wing of the church has fostered a greater willingness to explore
the genuine spiritual riches of this reality, and the pope himself has
prayerfully engaged in groups where it is practiced, Catholic teaching makes
clear that it is not necessary for salvation, somehow evidence of greater
holiness than in those who do not experience it, or an integral part of
formalized liturgical prayer life for most believers.
Images of fire and wind and breath remind us that
the Spirit “blows where it will.” Sometimes this is in entirely unexpected
places. Popes John XXIII, John Paul II and Benedict XVI all employed language
of a “new Pentecost” when describing the Second Vatican Council. The spiritual
common ground being sought both within the Catholic Church and across
denominational boundaries reminded the participants (which all three popes were
in various capacities) of that day when the Spirit enables the Apostles to
proclaim anew what they had witnessed, experienced, touched with their hands
and accepted in their hearts: the Author of Life, the Rock of Ages, the
All-Consuming Fire, the Alpha and the Omega. The victorious Word of God spoken
finally, definitively, and irrevocably to human hearers.
Collingswood native Michael M. Canaris, Ph.D.,
teaches at Loyola University Chicago.
http://marccortez.com/2011/04/01/zephaniah-as-the-link-between-babel-and-pentecost/
Zephaniah
as the link between Babel and Pentecost
Part Two:
Zephaniah ‘intertextual link between Babel
and Pentecost’
Now, Paul Pastor has managed to add some ‘glue’ to
this tradition
of Pentecost reversing Babel, through the agency of
the Book of Zephaniah.
Marc
Cortez has summarised the work and original insight of Paul Pastor in this
review:
http://marccortez.com/2011/04/01/zephaniah-as-the-link-between-babel-and-pentecost/
Zephaniah
as the link between Babel and Pentecost
Exegetes and theologians have long argued that Pentecost should be seen
as a reversal of Babel – the scattering of the human race through the
proliferation of languages healed through the unifying power of the outpoured
Spirit. But, if these are two events are key bookends in redemptive history,
doesn’t it seem odd that relatively little is said about this in the intervening
narrative? Does the OT have any concept of Babel as a problem in need of
resolution, or is this a brand new theme suddenly tossed into the mix at Acts
2?
These are the questions that Paul Pastor raised in the paper he
presented at the NW meeting of the Evangelical Theological Society. Paul is an
MA student at Western
Seminary, and the paper was a summary of his MA thesis, “Echoes
of ‘Pure Speech’: An Intertextual Reading of Gen. 11:1-9; Zeph. 3:8-20; and
Acts 1-2.” Paul has graciously allowed me to upload the complete
thesis here.
The basic thrust of Paul’s argument is that Zephaniah 3:8-20 provides
the intertextual link between Babel and Pentecost. As he summarizes:
Pentecost as a reversal of Babel has been widely seen by exegetes since
the early days of the Church. However, these two stories are by no means simple
“bookends” with empty narrative space between them. Rather, it shall be shown
that an extremely significant instance of textual connection comes from the
often overlooked text of Zephaniah.
It will be argued that the Babel narrative of Genesis 11:1-9 is accessed
and developed by Zephaniah 3:8-20; and that that text in turn provides a
guiding paradigm of Babel-reversal that is utilized by Luke in the Pentecost
account of Acts 2. Seen in this way, Zephaniah’s prophecy provides an
indispensable link between the two texts of Genesis and Acts; simultaneously
looking back into the seminal history of the covenant community and forward to
the radical in-breaking of the Spirit at the harvest feast of Pentecost.
Intertextual “echoes” of themes and motifs will be traced at length
through the three texts, noting linguistic parallel, narrative similarity, and
intertextual dependence for the developing trans-biblical narrative.
The thesis that follows is a fascinating example of intertextuality in
biblical exegesis. After a brief summary of his intertextual method, Paul
argues that the Babel narrative itself is “incomplete,” leaving the reader in
suspense as the story never comes to satisfactory resolution. Paul then argues
Genesis forms the clear backdrop for much of Zephaniah, setting the stage for
identifying further intertextual connections between the two books.
The heart of Paul’s argument comes in the third part of the thesis,
where he identifies a number of textual connections between Gen. 11 and Zeph.
3. In my opinion, intertextual linkages like this always bear the burden of
proof as they need to establish real textual connections rather than mere
linguistic or thematic similarities. And, Paul does a remarkable job of
identifying and defending the connections at work, though you’ll have to read
the thesis for yourself to follow all the different lines of argument that he
offers.
Finally, Paul turns his attention to Acts 2, arguing that Acts 2 bears
many of the same textual markers as the first two passages. Given the strong
thematic and linguistic connections, Paul concludes that Luke intends for his readers to
see Acts two as the conclusion of a narrative arc that begins in Gen. 11 and
runs through Zeph. 3.
And, to wrap everything up, Paul offers a few closing words on how a
study like this can impact the life and praxis of faith communities:
It is my sincere hope that this study may also impact the thinking and
practice of our local churches and communities of faith. I believe that when
scripture is seen with the literary intricacy and vitality that a study of this
type highlights, it is compelling and powerful for those who cling to the
scriptures as the word of God. The narrative excellence in view here, the
thorough intentionality, and the development of a single coherent narrative
across the span of centuries and as the product of three very different
communities of faith should capture the attention and imagination of modern
believers.
Here are a few brief ideas for what the practical and responsive
outworkings of this study could look like: Our thoughts about national and
international unity should be profoundly influenced by the paradigm offered in
these texts. True unity is only possible across ethnic, social, lingual bounds
by the power of the Spirit and for the purpose of a shared service and worship
of God.
This study is a reminder that truly, “All scripture is profitable” (2
Tim. 3:16, ESV).
The Hebrew Bible is frequently under read by Christian readers, and the
Latter Prophets even more so. This section of our Bibles is rich with powerful
imagery, concept, and nuance, coloring our theology and worldview. It ought to
be increasingly read.
In addition to this, it ought to be increasingly taught and preached.
Our pastors and teachers ought to carefully interact with this literature both
for its compelling content, as well as the dramatic role that it plays in the
over arching scriptural meta-narrative. ….
Here is Paul Pastor’s Abstract:
Pentecost
as a reversal of Babel has been widely seen by exegetes since the early days of
the Church. However, these two stories are by no means simple “bookends” with empty
narrative space between them. Rather, it shall be shown that an extremely significant
instance of textual connection comes from the often overlooked text of Zephaniah.
It
will be argued that the Babel narrative of Genesis 11:1-9 is accessed and developed
by Zephaniah 3:8-20; and that that text in turn provides a guiding paradigm of Babel-reversal
that is utilized by Luke in the Pentecost account of Acts 2. Seen in this way,
Zephaniah's prophecy provides an indispensable link between the two texts of Genesis
and Acts; simultaneously looking back into the seminal history of the covenant community
and forward to the radical in-breaking of the Spirit at the harvest feast of Pentecost.
Intertextual
“echoes” of themes and motifs will be traced at length through the three texts,
noting linguistic parallel, narrative similarity, and intertextual dependence
for the developing trans-biblical narrative.
