In Search of Divine Wisdom: Perspectives on the Church and ... · want to speak of a narrativizing...

In Search of Divine Wisdom:Perspectives on the Church and MCC from

Old Testament Wisdom1

W. Derek Suderman

Asoneformofthechurchinministry,theMennoniteCentralCommittee(MCC)haswrestledwithhowtodescribeandunderstandtherelationshipbetweentheparticularfaithtraditionfromwhichitemergesontheonehand,anditsengagedstancebeyondthiscommunityontheother.Unfortunately,thesetwooptionscansometimesbeportrayedasdistinctorevenmutuallyexclusive:either MCCshould remain faithful to itsparticularMennoniteperspectiveor itshouldadoptamoregeneric,inclusiveperspectiveinorderto broaden its appeal and potential influence.

Supporters of the first option may place a high priority on explicitly articulatingthetheologicalbasisfortheirwork,andmayprovesomewhathesitanttocooperatewithotherorganizationsorgroupsthatdonotsharesuchanorientation.Thosemoreinclinedtothesecondoptionoftenhighlyvaluerelationshipswithothersinterestedinsimilarissues,andmayseeanexplicitlytheologicalorientationasanunnecessarystumblingblocktosuchpartnerships.Understoodwithinsuchaframework,theparticularityoftheMennonitetraditionmaybeseenbysomeasdispensablebaggagethatMCCshould throwoverboard,whileothersmay insistupon thecentralityof atheologicallyexplicitperspectiveandviewanythinglessascompromisedand flawed.

I believe such a choice reflects a false dichotomy that should be dismantled, and suggest that OldTestament wisdom provides a valuableresource for moving beyond such an impasse.A robust view of biblicalwisdom offers a perspective for understanding and articulating how thechurchanditsorganizationsembodyaparticularviewoftheChristiangospel,whilerecognizingthatdivinewisdomalsoliesbeyondthechurch.Insteadof requiring a decision between two incompatible options, wisdom andparticularitycoexistinadynamicrelationshipthatmovesinbothdirections.Deepeningourunderstandingof,andcommitment to, theparticularityof

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the Christian gospel leads us to live out this particularity, which in turnreflects a distinctive form of wisdom, while modeling alternative practices and engaging in debate, even without explicit theological articulation,promptsinterestinourparticularitybypeopleoutsidethechurch.Ineffect,lived particularity embodies wisdom, and embodied wisdom testifies to particularity.

In this paper I discuss three aspects of OT wisdom that proveespeciallyrelevantforthechurchanditsorganizationssuchasMCCabouttherelationshipbetweenwisdomandparticularity.First, theOTprovidesexamples where wisdom is recognized as such beyond cultural, ethnic,national, and religious boundaries. Second, the OT addresses specific issues inbothaparticularmodethatexplicitlylinksthemtoabroadernarrativeand a wisdom mode that participates in an inter-national, inter-cultural,andinter-religiouspursuitofwiselivinginwhichtheologicalparticularityremainsimplicit.Third,Deuteronomydescribestheessentiallinkbetweenits particular perspective and the wisdom it reflects, and insists that the locus forthiswisdomliesinacommitted,obedientpeople.Afterdiscussingtheseelements and their concrete implications, I briefly reflect on my experience with restorative justice and point to specific MCC program areas to illustrate theinterpretivepotentialofthisperspective.

Asanexpressionof thechurch’sministry,MCCcanchallenge thebroaderChristianbodyandthe“world”bothtomovebeyondmeretribalismandtoavoidadoptingagenericora-religiousperspective.Amajorchallenge,however,liesinrecognizingthatMCCisnotuniquelycalledtothistaskbutdoessoaspartofthebroaderchurch.ThissuggeststhatMCCshouldnotsimply seek to develop, reflect, and embody its own wisdom based on its laudable90-yearhistory,butshouldratherseeitselfasyetanotherwayinwhich thechurchwith its2,000yearsofhistoryandexperienceseeks toembodythegospelinourtimeandplace.

Recognizing Wisdom Beyond BoundariesTheBibleportraysSolomonasrenownedforhiswisdom,2andinsodoingprovides a remarkably broad perspective on what “wisdom” entails.ThebiblicalnarrativeassociatesSolomonwithjudicialacumen(1Kings3:16-28); literary and musical composition (1 Kings 4:32); and knowledge of

Perspectives on Church and MCC from OT Wisdom �3

thenaturalworld,includingbiology,zoology,botany,andthelike(1Kings4:33).Inaparadigmaticaccountofhiswisdom,theQueenofShebaarrivesinJerusalemwithherimpressiveretinueinordertotesthim.

Thoughoftenunnoticed,1Kings10portraysanintriguingencounterbetween two intellectual giants, since the passage assumes the Queen ofSheba,assomeonecapableoftestingSolomon,tobewiseherself.Whileshe comes ready to ask “all thatwas inher heart/mind” (v. 2),Solomonrespondstoallofherqueries.TheaccountthenstatesthattheQueen“seesallofthewisdomofSolomon,”whichisthenlisted:“thehousethathehadbuilt, the food of his table, the seating of his officials, and the attendance of his servants, their clothing, his valets, and his burnt offerings that heofferedatthehouseoftheLORD”(vv.4-5).ThislistbroadensstillfurtherthecategoriesofwisdomassociatedwithSolomontoincludearchitecture,cuisine,administration,fashion,andevenreligiousobservanceandritual.Uponwitnessingthisimpressivearrayofknowledgeandinsight,theQueenisleftbreathless(“therewasnomorespirit/wind/breathinher,”v.5).

Twoelementsofthisaccountstandout.First,theQueenofShebaisabletobothtestandrecognizeSolomon’swisdomas an outsider.Second,and related to the first, there is no indication that the Queen converts to follow theIsraeliteGod.Indeed,herresponsesuggeststheopposite:“BlessedbetheLORDyour(notmy/our)God...”(v.9).Thus,whileboththenarrativeintroductionandconclusionmake sure toattributeSolomon’swisdom toGod(1Kings10:1,23-24),theQueenrecognizesitwithoutsubsequentlybecoming a worshiper of the LORD. In effect, this account provides anexamplewheredivinewisdomisseenandevenpraisedbysomeoneoutsidethe boundaries of a particular social, cultural, national, ethnic, and faithcommunity.

While we may celebrate the idea that others could recognize thewisdomofanancientIsraelitekingandperhaps,byextension,ourownfaithtradition,we shouldnote that such recognitioncanmove in theoppositedirectionaswell.ThoughmuchinkwasspilledinthelastcenturydebatingitsSolomonicauthorship, thebookofProverbsitselfisattributedbothtoSolomonandtoothersources.3 Though these latter named figures remain largely unknown, an entire section of Proverbs appears to derive from aforeign,Egyptiansource.Eversinceitspublicationin1923,the“Instruction


of Amenemope”4 has prompted great debate because of its apparentsimilaritytoProverbs22:17-24:22invocabulary,theme,setting,andstyle.I will not rehearse the comparison here but only quote the conclusionreachedbyaneminentOTscholar:“AsabasicobservationitmaybesaidthatthereispracticallyunanimousagreementthattheworkofAmenemopeinfluenced the collection that begins in Prov. 22:17.”5Whateverthenatureof this influence, it is significant that Proverbs draws upon this Egyptian document, since it demonstrates that “foreign” material was accepted aswiseandbroughtintotheBibleitself.

However, while most scholars agree that this section of Proverbsderivesinsomewayfromthe“InstructionofAmenemope,”itwouldbeamistaketoseeitasthemechanicalcopyingofmaterialfromanEgyptiansource or to portray it as a pale imitation. Rather, this passage reflects bothapartialincorporationofforeignwisdomandaprocessofselection,shaping, and reorientation. In effect, Proverbs recognizes wisdom “outthere,”butevaluatesandincorporatesitwithinitsownsystemandtradition.Todenyaconnectionbetweenthesetwodocuments,orsimplytoidentifycommonalities without noting key differences, fails to acknowledge thiselementofdiscernment.

SomepeoplemaybecomfortablewiththeideathattheQueenofShebarecognized Solomon’s wisdom but then balk at the notion that elementsofEgyptianwisdomwerealso recognizedaswiseandevenincorporatedintotheBibleitself.OthersmayenjoythepossibilitythatforeignmaterialwasincludedintheBibleandemploythistodownplaytheparticularityoruniquenessofthelatter,ortoimplythatreligionsorculturesareultimatelycompatible or even fundamentally the same. Neither perspective provesadequate,however.Ontheonehand,asacommunitythatbelievesinacreatorGodwhoformsall peopleinthedivineimage,weshouldnotbesurprisedtoencounterwisdominthetraditionsandteachingsofothers,whetherinthepolytheisticcontextofancientEgyptorinotherreligioustraditionsorsecularsocietiesinourownday.Ontheotherhand,concentratingsolelyonsimilarities minimizes or even fails to see the significant differences between thesedocumentsandtheirbroadercontexts.

Thus,OTwisdompresentsadoublechallengeandopportunity forthecontemporarychurchanditsorganizationssuchasMCC.TheQueenof

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Shebaaccountunderscoresthepossibilitythatwisdommaybetestedandrecognizedbeyond the limitsofourcommunity,whileProverbsprovidesabiblicalwarranttoseek,recognize,andcriticallydiscerndivinewisdomwhereveritmaybefound,insideourparticularfaithcommunity/traditionandbeyonditsboundaries.Ultimately,truewisdomderivesfromGod,evenif and when this is not recognized by those who reflect it; at the same time noteverythingpurportedtobewise“outthere”isso.Whilethepotentialof divine wisdom exists within other traditions, this possibility must bediscernedandevaluatedinlightoftherevelationwehavereceived.6

Engaged in Dual DiscoursesLikethedoublechallengenotedabove,theOTalsovaluesdistinctmodesofarticulation thatproverelevanthere.Ashas longbeenrecognized, thePentateuchprovidesanintriguingmixtureofnarrativeandlegalprecepts.Ratherthandisconnectedelements,legalmaterialliesembeddedwithinthenarrative plot of the Pentateuch, as reflected immediately in the introduction totheTenWords(commandments):“IamtheLORDyourGod,whobroughtyououtof the landofEgypt,outof thehouseofslavery;youshallhaveno other gods before me . . .” (Exodus 20:2-3).This introduction placesthe legal material to follow within the context of deliverance describedin theprecedingnarrative,and thuspresents thegivingof the lawas theculminationoftheIsraelites’marchfrombondage–notintoindividualisticfreedombutintotruefreedom,whichconsistsofservingGodandobeyingthedivinewill.

Connections to this broader story are not limited to the law’sintroduction.Thelegalmaterial itselfalsoappealstothisbroadercontextinmotivationalclausesstating whytheselawsshouldbefollowed.Tociteonestrikingexample:“Youshallnotwrongoroppressaresidentalienforyou were aliens in the land of Egypt . . .” (Ex.22:21). Ineffect, appealsto the larger narrative provide a precedent and motivation to listen andobey.As this statement and many others indicate, law is not a negativecounterpointtograceintheOT,butratherobedienceimpliesalivingoutofthedeliverancealreadyexperienced.Whilepeopleoftengrantthatbiblicallaw isembedded in the“great story”ofGod’speople, thisnarrativealsoleads to thegivingof the lawasyetanother instantiationofgrace. Ifwe

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wanttospeakofanarrativizingoflaw,wemustalsoseethatthePentateuchlegalizesitsnarrative.7

In contrast, wisdom material reflects a distinct mode of articulation. Where biblical legal material and the prophets frequently refer to thepatriarchs/matriarchs,theExodusaccount,wildernesswandering,andotheraspectsofsalvationhistory,thisentiremotifisnotablyabsentfromProverbs.Theword“Egypt,”forinstance,appearsonlyonceinthebook,andtheninan adjectival rather than storied manner: “I have decked my couch withcoverings,coloredspreadsofEgyptianlinen...”(Prov.7:16).InProverbsreferences to the distinctive Israelite narrative or story characteristic ofPentateuchandpropheticmaterialhasallbutdisappeared–oratleasthasbecomeimplicitratherthanexplicit.

To cite one example, Deuteronomy and Proverbs each address theissueofremovingboundarymarkerstwiceand,indoingso,illustratethecontrast between the mode of articulation each reflects:

‘Particular’ mode (Pentateuch) You must not move8 your neighbor’s boundary marker, set up by former generations, on the property that will be allotted to you in the land that the LORD your God is giving you to possess. (Deut. 19:14)

“Cursed be anyone who moves a neighbor’s boundary marker.” All the people shall say, “Amen!” (Deut. 27:17)

‘Wisdom’ mode (Proverbs)

Do not move the ancient boundary marker that your ancestors set up. (Prov. 22:28)

Do not move an ancient boundary marker or encroach on the fields of orphans, for their redeemer is strong; he will plead their cause against you. (Prov. 23:10-11)

Both of the verses in Deuteronomy reflect a direct, pivotal connection to the particular story of the Israelite people. While initially the first passage seemsvirtuallyparalleltoitscounterpartinProverbs,thesecondpartusesseveralkey termsrelated toboth thepromiseandeventualentry into theland. First, the term “property” (NRSV) or “inheritance” (KJV, NAS)appearsrepeatedlytodepicttheshiftfromlandlesswanderingtooccupation


beyondtheJordanRiver,withNumbersandDeuteronomyanticipatingthisdivine gift and Joshua describing the fulfillment of the promise.9Whereas“inheritance” focuses on thenatureof the land as a divinegift, theverb“possess”depictstheIsraelites’entryintothelandandtheirroleinactivelyclaimingthepromise.10Finally,referenceto“theland”linkedtothesetwokey terms confirms that this verse does not reflect a generic usage but rather onelinkedtotheAbrahamicpromiseoflandinGenesis(Gen.12:1,7;15:7,18),wherethelattertwotermsalsoappeartogether:

Thenhesaid tohim[Abram],“IamtheLORDwhobroughtyoufromUroftheChaldeans,togiveyouthis land to possess.”(Gen.15:7)11

Appearing in a key scene near the end of the book, the secondverse warning against moving a boundary marker in Deuteronomy alsoreflects the narrative plot of the Pentateuch. Here Moses gathers the people togetherforacovenantceremonytoprepareforcrossingtheJordan.Thepeople’s response, “Amen,” signals their commitment to these teachingsandacknowledges theconsequencesofneglecting them.Thus,where theinitialpassagesignalleditsconnectionto“salvationhistory”throughitsuseof severalkey terms, the secondappearswithinapivotalmomentof thenarrativeitself.

In contrast, neither case in Proverbs reflects a link to the particular, ongoing narrative of the Israelite people. What’s more, both of theseversesinProverbsalsoappearinthesectionlinkedtothe“InstructionofAmenemope”earlier,andappeartohaveaparallelthereaswell.

Amenemope 6, 7:12-15

Do not move markers on the borders of a field or alter the position of the measuring line. Do not be greedy for a cubit of land or encroach on the boundaries of a widow.12

Proverbs 23:10-11

Do not move an ancient boundary marker or encroach on the fields of orphans, for their redeemer is strong; he will plead their cause against you.

The Proverbs passage refers to a strong “redeemer” or “avenger”(go’el)whomayinterveneonbehalfof theorphan,andsoreinforcesthe


earlierwarningthattheLORDwillactonbehalfofthegrievedparty(Prov.22:23).WhileothermaterialherehasdirectparallelsinAmenemope,thisearlier verse is unique to Proverbs and reorients the material under thesovereigntyoftheLORD.Nonetheless,whilereferencetotheLORDwouldcertainlycalltomindtheExodusaccountforanIsraeliteaudience–afterall,thisisthefoundationalnarrativeinwhichthename“IamwhoIam”or“IwillbewhoIwillbe”isrevealedtoMoses(Ex.3)–Proverbsdoesnotmakeanyexplicitreferencetotheparticularityofthetradition.ItisworthnotingthatAmenemopealsoshowsconcernwiththeplightoftheorphanand thewidow,acommon theme inAncientNearEasternmaterialmoregenerally.Likethelandmarkissue,thisconcernisnotuniquetotheBible,butthereason foritisfrequentlylinkedinauniquewaytotheparticularityofthetradition,aswenotedinreferencetothemotivationalclauseswithinthelegalmaterial.

Thus, not only do the passages regarding boundary markers inProverbs lack an explicit connection to the “salvation history” routinelyreferred to in the Pentateuch and prophets, they have direct counterpartswithin the Egyptian document where concern with removing landmarksalsoappears.GivenIsrael’sAncientNearEasterncontext,suchsimilaritiesshouldnotcomeasasurprise;13suchaconnectionshouldnotbedownplayedor treated as secondary but celebrated. While it would be a mistake tosuggest that this reflects a universalism where all religions or faith systems arefundamentallysimilar,itdoesprovideapointofcontactwhereexternalwisdomwasrecognizedassomethingtobecherished.

As we have seen, warnings against removing boundary markersappear in both Proverbs and Deuteronomy as well as in the Egyptian“Instruction of Amenemope.” Where the legal material explicitly andrepeatedly lays out the particular theological grounding of its tradition,inProverbsthislinkremainsunderstatedandimplicit.Indeed,thelackofsuch connections reflects a wisdom mode also found in Ecclesiastes, Song of Songs, and Job that contrasts significantly with the particular mode of thePentateuch.Whilethishashistoricallyledwisdommaterialtoreceivelessattentionand tobeseenas less important, thisneednotbe thecase.Rather, the book of Proverbs participates in a broad international, inter-religiouswisdomdiscussion.Indeed,thiswisdommodeprovidesabiblical


frameworkforourcontemporarydiscernmentofwiselivingandforjoiningincommoncausewithnon-Christiansonissuesofmutualconcern,whetherecological matters, peace-building, or whatever else, neither insisting onpriortheologicalagreementorconversionnorsinkingintoalowestcommondenominatorapproachthatdeniesparticularity.

ThecontrastIhaveoutlinedchallengesthechurchanditsorganizationslikeMCC to articulate arguments indistinctmodesof discourse.On theonehand,wemustarticulateourcommonfaithandpursueitsimplications,taking the theological claims of the Christian tradition seriously withoutdiluting its language or equating rich faith terminology with generic so-calledequivalents.Ontheotherhand,incertaincontextswemaydowelltoadoptawisdommodeofdiscourse that temporarilyputsasideexplicitappealstotheinternalparticularitiesofthetradition.Thisdoesnotimplyrejectingtheparticular(unless“temporarily”becomes“permanently”),butrathermovesfromanexplicittoanimplicitdepiction.

Wisdom Embodied in a PeopleDeuteronomylinksthepossibilityofwisdomtotheparticularitiesoftradition–andthelocusofthislinkisthepeople.TwokeyversesfromDeuteronomy4providethebasisforourdiscussion:

Inowteachyoustatutesandordinancesforyoutoobserveinthelandthatyouareabouttoenterandoccupy.6Youmustobservethemdiligently,forthiswill show your wisdom and discernment to the peoples,who,whentheyhearallthesestatutes,willsay,“Surely this great nation is a wise and discerning people!”(Deut.4:5-6;emphasisadded.)

Afewthingsareworthnotinghere.First,whilewemightexpecttheterm “those” near the beginning of v. 6, the term “this” is significant. What draws theattentionof thenationsarenot thecommandments themselvesoreventhestorythatisshared.Firstandforemost,thenationsrespondtoobservingthesecommandsembodiedinthelifeofIsrael.Onlythen,onceshowntheirwisdom,dothenationshearthestatutesandproclaim“whatagreatnation.”TheycometorecognizethewisdomofIsraelnotbywhatis“onthebooks/scrolls”butbyitsincarnateobedience.

Second, the nations do not respond to specific individuals but to a


“wiseanddiscerningpeople.”ThoughnotobviousinEnglish,thepronoun“you” in v. 6 is plural, which emphatically underscores this communalelement.Wisdomvisiblebeyondthisparticulargroupisembodiedin lifebutalsoincommunity.

Third, the word “hear” can be understood in two ways. The first way seesthenationsrecognizingIsrael’swisdomthroughthelifeofthepeopleandthenhearingthestatutes.However,theterm“hear”(shama‘)isthesamewordas“obey”inbiblicalHebrew,sothatwhilewemaytendtoseparatethese elements, in Deuteronomy cognitive listening is not distinct fromenactedobedience.Ifyouhearsomethingbutdonotobeyit,thenyoudidnot“hear.”14Thus,itispossiblethatthenationscometoregardthesestatutesaswisenotonlybyhearingthembutbyreallyhearingthem,orobeyingthemthemselves.Inthisreading,discerningwisdommovesbeyondaspectatorsporttoaninvitationalengagement,whererecognizingthewisdomofthiswayoflifeincludestheimplicitinvitationtojoinin.

Deut.4describeshowthenationswillregardIsraelasa“wiseanddiscerningpeople”throughitsobediencetothelawsofthePentateuch;thisgroupembodiesitswisdombylivingoutadistinctcalling.Sincethewisdomrecognized by a watching world lies in the articulation and enfleshment of thiswayoflife,neglectingthisparticularityresultsinthelossofwisdom,asisdemonstratedlaterinthebook.15

ThisdiscussionchallengesthechurchanditsorganizationslikeMCCin several ways. First, by living and working in a particular manner outof its distinctly Christian – and even specifically Mennonite – perspective, thechurchembodieswisdom thatmaybeseenas suchby“thenations.”Deuteronomy encourages us to be confident that we have wisdom to shareandthat,asintheQueenofShebaaccount,thismayberecognizedbeyond ourselves. Second, it warns against allowing the particularity ofthisperspectivetobelost.Itisonethingtoconsciously,strategically,andtemporarilyallowparticulartheologicalclaimsrootingwisdomtobeimplicitratherthanexplicit.Itisquiteanotherforawisdommodetosupplanttheparticular by making it secondary, optional, or replacing it altogether.Deuteronomy warns that the danger is, once this root is diminished orforgotten,thatthewisdomassociatedwithitdisappearsaswell.

Perhaps the most significant challenge Deuteronomy raises is its


insistence that wisdom is embodied in a people. For MCC, this raisesthe issueof self-understanding: isMCC itsownpeopleor is itpart ofapeople(thechurch)calledtoembodydivinewisdomintheworld?WhileDeuteronomy outlines a division of labor where distinct groups havedifferentroles,responsibilities,andexpectations(Aaronidepriests,Levites,kings,prophets,andjudges, tonameafew), there isnopara-peoplewhoembodythisparticularwisdomwhilerunningalongsidebutwithoutbeingpartofIsrael.

Thus,thisperspectivesuggeststhatitisproblematictoconsideranorganizationlikeMCCtobeapara-churchagency–onethatrunsparallelto,butisnot‘of,’thechurch.TosubstituteMCCforthechurchortodistinguishitswisdomfromthatofthechurch,introducesanunnecessarytensionthateffectsanimpoverishedviewofthechurchanditscalling.Whileapersistenttemptation,thisperspectiveshouldbeavoided.

Wisdom at WorkMennonites have long been at the forefront of what was initially identified as“RestorativeJustice.”IamwritingthispaperinWaterloo,Ontario,wherethe innovative actions of Dave Worth and his colleagues led to the first Victim OffenderReconciliationProgram(VORP).InwhatfollowsIdescribehowthewisdomperspectivedescribedabovehasbeenhelpfulforunderstandingmyownjourneywithrespecttorestorativejustice,andIsuggesthowitmayofferausefulperspectiveforconsideringotherareasofMCC’sinvolvementaswell.

Restorative Justice: Reflections on Searching for and Encountering Wisdom After studying at Canadian Mennonite Bible College, I applied to workwiththeJohnHowardSociety,anagencyworkingwithoffendersinlocalpenitentiaries.DuringmyinterviewIwasinformedthattheorganizationwascommittedto“restorativejustice”andIwasaskedtodescribethisapproach.Though I had never worked in the field before, I summarized what I had learnedaboutOTlawinacoursewithWaldemarJanzen–takingoutalltheGod-languageandexplicitreferencestobiblicalmaterial.AttheconclusionoftheinterviewIwastoldthatIhadrespondedtothisquestionbetterthananyotherapplicantandwasimmediatelyofferedthejob.Lookingback,this


experience seems to reflect a successful attempt at moving from a particular toawisdommode.

Upon accepting the position I was given Howard Zehr’s bookChanging Lenses,16 which articulated the agency’s orienting perspective.Zehrcontrastsaretributivemodelofjusticewitha“restorative”onethatheexplicitlyderivesfromtheBible,drawingheavilyonOTlaw.WhileIwassurprisedthatasecularNGOwouldadoptitsapproachfromanexplicitlyChristian resource, here was an example where the wisdom of a faith-filled perspectivewasfoundcompellingbeyonditsownparticularcommunity.

In my role with the John Howard Society I made presentationsregarding restorative justice for various audiences. When addressing achurchcommunityIwouldexplainhowthisapproachtojusticeemergedfromanunderstandingofExodus22anditsappealto“repay/payback/makerestitution”(which,asIlearnedlater,translatestheverbformoftheHebrewnoun shalom). In addressing lawyers or parole officers I would describe howanapproachseeingcrimeasanoffenseagainstavictimthatmustbeaddressedmakesmoresensethanoneportrayingitasanoffenseagainstthestate(andinCanada,theQueen!)thatmustbepunished.Iwouldprovidestatisticsaboutrecidivismratesandtheinordinatecostofimprisonment,andIwouldpushforaviewofthecriminaljusticesystemthatmovedbeyondportrayingitnegativelyasasystemwhosefunctionisto“lockupthebadguys” to depicting it positively as a system whose goal is to promote asafersociety.IntheseandotherwaysIarguedthatarestorativeperspectiveoffersanimprovedalternativeoverthecourtsystemanditsfrequentuseofincarcerationasadefault“solution”totheproblemofcrime.

Although I advocated for restorative justice in both contexts, thetheological basis for doing so was explicit in one and “bracketed out”in the other.17 For those with a common faith basis, the Christian andspecifically Mennonite tradition provided a point of contact and allowed foraprofoundengagementof theBibleandeachotherwith respect toapressingcontemporary issue.Forus, restorative justicewasnot simplyastrategytobeemployedbutanapproachthatgrewoutofandcontinuedtoreflect an attempt to live faithfully in light of our biblical tradition. At the sametime,appealstobiblicalprincipleswerenotconvincinginacourtoflaw or with its officers. Indeed, a whiff of theology in this second context maywellhavebeenenoughtoimmediatelydisqualifyitfromconsideration,


eveniftherationaleandperspectiveofrestorativejusticeprovedconvincing.Forme,thisexperiencewasapoignantexampleofbeingengagedin“dualdiscourses.”

Later,Iwasexposedtoaboriginalperspectivesonrestorativejustice.ReadingReturning to the TeachingsbyRupertRoss,18Iwasstruckbyhowmuch the Canadian aboriginal viewpoint he articulated resonated withmaterialinZehr’sbook,andhowdifferentbothofthesepositionswerefromthedominantcriminaljusticeparadigminNorthAmerica.Thecommunalperspectiveandfocusonaddressingwrongsdonetothevictimcontrastedsharplywith the commonemphasison individual rights and the clashoflawyers,aswellas thegoalofpunishment,methodof incarceration,andrelative silencing of both victim and offender within the court system.Encountering“circlesentencing”aspracticedintheNorthwestTerritoriesand“familygroupconferencing”fromAustraliaandNewZealand–bothof which grew out of local aboriginal perspectives – also made a significant impressiononme,19 since these approaches sawabroader social contextthanmediationsbetweenonevictimandoneoffender.Iwaslefttoponderhow insights from these approaches could benefit the VORP model, where thewidercircleofthoseaffectedbyanoffensewasmuchlessinvolvedorevenrecognized.Thisinteractionwithviewpointsderivedfrombeyondmytradition,inthiscaseaboriginalperspectivesfromCanada,NewZealand,andAustralia, enhanced my perspective. In doing so, it also provided aconcreteexampleofhow“foreign”wisdomcouldbeacceptedassuch,andpromptedmetoreturnandre-evaluatemyowntradition.

PotentiallinkstoOTwisdomdonotendthere.Duringabriefstintworkingwithyoungoffenders,troubledteens,andteenagemothers,Iwasconstantly asked by co-workers what prompted my interest in conflict resolution.Their questionsoffered anopportunity to state explicitlyhowmycommitmentgrewoutofmyfaithandworldview–inwhichtheyprovedquite interested. I was persistently thrust into witnessing to my faith, anexperience which showed me that adopting a wisdom mode representsneither a one-way street nor a matter of shoving faith under the carpetto avoid inconveniencing or offending others. Rather, in my experienceadoptingawisdommodeoftenpromptspeople to askabout thebasisof


yourcommitmentandgivesyouachancetoarticulatewhatgroundsyourperspectiveandpractices.LikethenationsinDeut.4,othersmayrecognizecertainpracticesaswise,whichthenpromptsinterest intheundergirdingfaith(fulness) from which the practices emerge.20 Rather than choosingbetweentwopoles,livedfaithandwisdomrepresenttwosidesofthesamecoinandshouldnot–cannot!–beseparated.

As thisoverviewattests,OTwisdomhashelpedme tounderstandmy experience in the field of restorative justice. It has also strengthened my attempttolivewiselyaccordingtomyowntradition,torecognizewisdombeyond it, and to make common cause on specific issues with both Christian andnon-Christiancolleagues.

Possibilities for Further ExplorationTheprecedingdescriptionofOTwisdomnotonlyresonateswithmyowninteractionwithrestorativejusticebutproveshelpfulforunderstandingtheworkandvisionofthechurch.IbelievesuchaperspectivealsoshedslightondifferentareasofMCC’sinvolvementanditsownself-understanding.

For instance, a wisdom perspective has explanatory value forconsidering MCC’s role at the forefront of the expanding “fair trade”movement.First,theideaofdevelopingself-helpproductsemergedfromaparticulartradition,anditisworthexploringfurtherwhatelementswithintheMennonitetraditiongaverisetothisideaanditsimplementation.Second,while fair tradeemergedfromtheMennonite traditionandespecially thework of MCC, this approach has gained traction outside this particularcommunity,sothatothergroups,organizations,andagencieshaveadopted,adapted,anddeveloped theirownversionsof it.People fromoutside thetraditionhaveseenthevalueandwisdomoffairtradeandhaveincreasinglyadopteditastheirown.WhatgrewfromMennonitesoilhasspreadbeyondthis“experimentalplot,”touseaphrasefromJohnHowardYoder.21

Andthelistgoeson.Asanarmofthechurch,MCChasbeeninvolvedin development work, agricultural innovation, peace-building efforts andtraining,humanrightsadvocacy,environmentalconcerns,aboriginalissues,inter-faithdialogue,cooperationacrossreligioustraditions,andmanyotherthings. In each area, the issues and tensions discussed above appear, sothat, inmyview,awisdomperspectivemaywellofferahelpfulwayfor


conceptualizingandarticulatingMCC’sroleandapproach.The wisdom perspective insists that we resist a false dichotomy,

whereMCCandthebroaderchurchmusteitherbefaithfulto(andpromote)a Mennonite Christian perspective or be open to insights beyond thisparticulartradition.Similarly,itguardsagainstthetemptationforMCCtoseeitselfasitsownpeopleorasapara-peoplethatrunsalongside,butisnotultimately‘of,’thechurch.Incontrast,itisimportanttorealizethattheimpetusforengaginginsuchissueshasbeennothingotherthanattemptingto live faithfully and wisely as followers of Jesus. And, as this papersuggests,itisalsoimportanttoseethattheOTremainsavitalwitnessfordoingso.Indeed,onecrucialwaytofollowJesus’exampleistorecognizethe ongoing significance of what we call the “Old Testament” but what for JesusweretheonlyScriptureshehad.

ConclusionTheOTwisdomtraditionoffersahelpfulperspectiveforconsidering thecomplexrelationshipbetweenvaluingtheparticularityoftheChristian,andspecifically Mennonite, tradition and being open to discover divine wisdom beyond it.As OT wisdom material attests,Ancient Israel participated inan international, inter-cultural, and inter-religious dialogue in search ofwise living thatrecognizedthepermeabilityofsuchboundaries todivinewisdom.Byextension,thisinsightpushesustoacceptthepossibilitythatourwisdomcanberecognizedbeyondourowntradition,andalsorequiresustobewillingtodiscernwisdominthetraditionsofothers.

The OT reflects both particular and wisdom modes of discourse. In contrasttothePentateuch’srepeatedreferencetotheparticularitiesoftheIsraelite tradition, Proverbs’ wisdom mode allows its faith commitmentstoremainimplicit.Thisprovidesabiblicalprecedentforcooperationwithother people, cultures, and religious groups on issues of mutual importwithoutinsistinguponpriortheologicalagreementorconversion,butalsowithoutresortingtoalowestcommondenominator.Finally,Deuteronomyinsiststhatwisdomisembodiedinapeoplecommittedtodiscernandfollowthedivinewill,soitisvitaltounderstandthatdistinctivewisdomrequiresparticularity,whichinturnprovidesthebasisfordiscerningdivinewisdombeyonditself.


At the outset I identified a tension between seeing the Mennonite particularityofthechurchanditsorganizationssuchasMCCasexpendableand insisting that an explicit theological orientation be central. I havesuggested that the difficulty does not lie in choosing one option over the otherbut in refusing tosplit the twoasunder.ByembodyingMennonite/AnabaptisttheologicalperspectivesandactingasacatalystforrecognizingdivinewisdomlyingoutsidetheChristianfold,thechurchanditsagenciessuch as MCC can demonstrate that these are not mutually exclusive butintegrallyrelated.

Embodying particularity inevitably leads to interaction with thosebeyondourselves,andthisinteractiongivesusanopportunitytore-evaluateour own tradition. Making a unique contribution to a broad wisdomdiscussionrequiresparticularity,whilethedistinctivenessoftheChristiantradition leads us to search for ways in which our perspective may beenrichedbypersonsandperspectivesoutside thechurch.Whileone sideor the other may be stressed in specific contexts or with respect to specific issues,thedynamicrelationshipbetweenwisdomandparticularityshouldbe a significant source of creativity and inspiration – one to be celebrated ratherthanfeared.

Notes

1Ioriginallypresentedaversionofthispaperatthe“TableofSharing”conferencecelebratingthe90thanniversaryoftheMennoniteCentralCommitteeinAkron,PennsylvaniaonJune13-14,2010.MythanksgotoAlainEppWeaverwhocoordinatedtheconference,themanyparticipantswhointeractedwithanearlierversionof thematerialpresentedhere,andtheanonymouspeer-reviewersofthepresentversionofthepaper.2Therehasbeenongoingdebateregardingthehistoricityofsuchattributions,includingtheclaim that there is nohistorical connectionbetweenSolomonandwisdom (see JamesL.Crenshaw,Old Testament Wisdom: An Introduction,revisedandenlarged[Louisville,KY:WestminsterJohnKnoxPress,1998],35-44).OurinteresthereliesinthebiblicalportrayalofSolomonratherthaninanhistoricalreconstruction.3Headings within Proverbs refer to several people, including “the officials of King Hezekiah” (25:1);Agur,sonofJakeh(30:1);andKingLemuel,whosecontributionisfurtherdescribedas “an oracle that his mother taught him” (31:1). Such notations precede contemporaryauthorshipdebatesbymillenniaandcomplicatesimplisticviewsofSolomon’srelationship


tothebook.Evenincontemporarysettings,theroleandfunctionofan‘author’ofacookbookorsomeothercollectedanthologymaywellbedifferentfromthatofanovel,historybook,orscienceexperiment.Foranoverviewofcomplicationsrelatedtocontemporaryviewsofauthorship,seeMichelFoucault,“What isanAuthor?” inThe Foucault Reader,ed.PaulRabinow(NewYork:PantheonBooks,1984),101-20.4JamesBennettPritchard, “The InstructionofAmen-Em-Opet,” inAncient Near Eastern Texts Relating to the Old Testament(Princeton,NJ:PrincetonUniv.Press,1978),421-24.5RolandE.Murphy,Proverbs,WordBiblicalCommentary,vol.22 (Nashville:T.NelsonPublishers,1998),290.6.While the focus here is on OT wisdom, the prominence, significance, and implications of the NT’s identification of Jesus Christ with both cosmic wisdom and the wisdom of God incarnate (logos, sophia, etc.)oftengoesunder-appreciated.Forahelpfulattemptattacklingthis issue,seeThomasR.YoderNeufeld,“TheInvisibleCurriculum–OnBeingWisdom’sSchool,”inMennonite Education in a Post-Christian World: Essays Presented at the Consultation on Higher Education, Winnipeg, June 1997,ed.HarryHuebner(Winnipeg,MB:CMBCPublications,1998),129-43.7ForaJewishscholar’sbriefbutcompellingcritiqueofhowChristianstendtoplaynarrativeagainst law,alongwithanalternativeproposal, seeAdeleBerlin,“NuminousNomos:OntheRelationshipBetweenNarrativeandLaw,”in“A Wise and Discerning Mind”: Essays in Honor of Burke O. Long,ed.SaulM.OlyanandRobertC.Culley,BrownJudaicStudies,no.325(Providence,RI:BrownJudaicStudies,2000),25-31.8Underliningmarkswherethephrase“move/removeaboundarymarker”appears inbothcontextsusingexactly thesameterms.TheHebrewverbformisslightlydifferent,whichaccountsforthedifferenceintranslationbetween“youmust/shallnot”and“donot.”Italicshavebeenaddedforemphasis.9Thetermnachalah,thenounformoftheterm“allotted,”appears224timesintheOTand46,25,and50timesinNumbers,Deuteronomy,andJoshuarespectively.Thus,morethanhalfoftheterm’sappearancesoccurwithinthesethreebookstoidentifytheplotsoflandbeyondtheJordandescribedas“inheritance”tovariousIsraelitegroups.10The verb yarash appears 71, 29, and 27 times in Deuteronomy, Joshua, and Judgesrespectively,againrepresentingmorethanhalfofits232occurrencesintheentireOT.Theprominenceofthistermhereisfurtherreinforcedwhencontrastedwith11occurrencesinthe Psalms, the book with the next highest total. Though very significant, the issue of God commandingtheoccupationofthelandandtheslaughteringoftheCanaanitesliesbeyondthescopeofthispaper.Foraclassicearlystudyinthisregard,seeMillardC.Lind,Yahweh is a Warrior: The Theology of Warfare in Ancient Israel(Scottdale,PA:HeraldPress,1980).Foranexcellentrecenteffort,seetheforthcomingcommentarybyGordonH.Matties,Joshua,BelieversChurchBibleCommentarySeries(Scottdale,PA:HeraldPress,2011).11Although obscured in translation, the Hebrew idiom employed here (“... the land, thisone...”) explicitly refers to “the land,” and then further emphasizes it with the indicativepronoun“this.”12The translation here is taken from Nili Shupak, “The Instruction of Amenemope andProverbs22:17-24:22fromthePerspectiveofContemporaryResearch,”inSeeking Out the


Wisdom of the Ancients: Essays Offered to Honor Michael V. Fox on the Occasion of His Sixty-Fifth Birthday,ed.RonaldL.Troxel,KelvinG.Friebel,andDennisR.Magary(WinonaLake,IN:Eisenbrauns,2005),218.DeterminingtheextentofcorrespondencebetweenthetwodocumentsprovesmorecomplicatedthancomparingDeuteronomyandProverbs,sinceAmenemope iswritten inadifferent languageandwritingsystem.TheANETtranslationdiffers slightly,as itbeginswith“Donotcarryoff the landmarkat theboundariesof thearableland....”(Pritchard,“TheInstructionofAmen-Em-Opet,”422).13Forvariousprecedents tobiblicalmaterial in thebroaderAncientNearEasterncontextandanattempttoengagethetheologicalimplications,seePeterEnns,“TheOldTestamentandAncientNearEasternLiterature,”inInspiration and Incarnation: Evangelicals and the Problem of the Old Testament(GrandRapids:BakerAcademic,2005),23-70.14Thus,theshema‘ (“HearOIsrael,theLORDourGodisLORDalone...,”Deut.6:4)doesnotreferjusttocognitivebeliefbutrepresentsacallforembodiedobedience.Itcouldbetranslated “Obey, O Israel....”While the NRSV suggests that the blessings and curses inDeut.28dependonwhetherthepeoplewill“obey”(Deut.28:1,2,13)or“notobey”(Deut.28:15,45),thetermhereisthesameas“hear”inchapters4,6,andelsewhere.15In direct contrast to the present passage, Israel is called a “foolish and senseless(literalisticallytranslated,‘not-wise’)people”inDeut.32:6,preciselybecauseithasforgottenitsparticularity.16Howard Zehr, Changing Lenses: A New Focus for Crime and Justice (Scottdale, PA:HeraldPress,2005).17Ihaveadoptedthephrase“bracketedout”frommyformeradvisor,GeraldT.Sheppard,todescribehowtheinternalparticularityofthetraditionhasbeenconsciouslyandtemporarilyremoved to engage in what I have called “a wisdom mode.” For an example of his useof this phrase, see Gerald T. Sheppard, “Wisdom,” in The International Standard Bible Encyclopedia,vol.4,ed.G.W.Bromiley(GrandRapids:Eerdmans,1988),1074-82.18RupertRoss,Returning to the Teachings: Exploring Aboriginal Justice(Toronto:Penguin,2006).19Kay Pranis, Barry Stuart, and Mark Wedge, Peacemaking Circles: From Crime to Community(St.Paul,MN:LivingJusticePress,2003);GaleBurfordandJoeHudson,eds.,Family Group Conferencing: New Directions in Community-Centered Child and Family Practice(NewYork:AldinedeGruyter,2000).20FromanOTperspective,playinglived“works”offagainstacognitive“faith”islargelynon-sensical.TheHebrewtermoftentranslatedas“truth”(’emeth)andtheninterpretedinanabstract,philosophicalsensesharesthesamerootas’emunah,whichmeans‘faithfulness.’WhileIsuspectthesamecouldbesaidwithrespecttotheNTandPaul’sappealtofaithaswell,IwillleavethisissuetomyNTcolleagues.Oncerecognized,thislinkbetween‘truth’and‘faithfulness’suggeststhatbothfaithandmakinga“truthclaim”requiresdiscipleship,whileembodiedparticularityalsomakesaclaimaboutwhatistrue.21MalindaBerry’spaperon“organic theology”presentedat theMCCconferenceinJune2010suggestsasimilardynamicwithrespecttoseveralcookbooksthathaveemergedfromtheMennonitetradition.WhatshedescribesasorganictheologyresonateswellwithwhatIdescribehereas“awisdommode.”Seeher“ExtendingtheTheologicalTable:MCC’sWorld


CommunityCookbooksasOrganicTheology”inAlainEppWeaver,ed.,A Table of Sharing: Mennonite Central Committee and the Expanding Networks of Mennonite Identity(Telford,PA:Cascadia,2011),284-309.

W. Derek Suderman is Assistant Professor of Religious Studies (Old Testament) at Conrad Grebel University College and the University of Waterloo in Waterloo, Ontario.

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