Professional basketball and the faith: more essays in honor of Robert H. Smith.

Scott Skiles, the new coach of the (post-Michael Jordan) Chicago Bulls, once observed that basketball is often like public worship: those who attend the event do not understand what is going on. While many of us couch-potato fans do not understand all the X's and O's of James Naismith's great sport, Skiles also feels no particular calling to enlighten our darkness. (He's got enough problems with the Bulls!)

Robert H. Smith, to whose honor the essays in this second straight issue are dedicated, has helped many to understand the deeper significance of what was professed in creed, hymn, prayer, and especially New Testament in public worship, often through the pages of this journal and other publishing venues. But that calling has also taken him to seminary classrooms, the pastoral lecture circuit, and the pulpit. He has recognized that those who do not yet understand desperately want to. He has himself honored those who look to him with questioning eyes or who listen with more or less attentive ears. Six more of his colleagues step up to the plate (or the free-shot line) in this issue.

Roy A. Harrisville reflects on the meaning of the Isenheim Altarpiece, credited to Matthias Grunewald, who was born in the fifteenth and died in the sixteenth century. He describes this series of paintings, especially the crucifixion, the history of this art work, and the history of its reception. Notable theologians from Melanchthon to Karl Barth have commented on the significance of Grunewald's work. Paul Tillich called it the greatest German picture ever painted. Barth referred to the dead crucified Christ, where every indication of the revelation of the Godhead is lacking. In its original location in a convent, it spread its wings like a compassionate mother opening her arms to the stricken multitude who viewed it--lepers and victims of the plague. One might call this piece expressionless--not a thing without expression, but a thing unable to be expressed, out of the reach of words.

Ralph W. Klein discusses the ten last speeches of David in 2 Samuel, 1 Kings, and 1 Chronicles. The last words in 2 Samuel and 1 Kings paint a picture of the ideal king, articulate the retribution theology of the Deuteronomistic Historian, and enunciate David's brutal advice to Solomon to get rid of all his enemies. The seven "Last Words of David" in Chronicles focus on Solomon as the chosen temple builder, on David and the people as generous contributors to the building of the temple, on the assurance that Yahweh and the people support Solomon, and on God's equipping of Solomon with a perfect heart to keep Yahweh's commandments and to build the temple. The biblical authors have used the parting words of Israel's greatest king to advance their own theological agenda. We can especially rejoice in the first "Last Words of David" in 2 Sam 23:1-7, in which David articulates a view of the human condition and of human government that is centered on justice and that acknowledges that such virtue is only possible because of divine aid.

Edgar Krentz proposes that the conclusion of Matthew's Gospel, in 28:16-20, is the goal toward which the entire text tends, designed to pick up earlier motifs of the Gospel, thus making the entire Gospel a missionary text. Written about 90 C.E., the Gospel of Matthew addresses a community now considered outside the pale of Judaism. This final passage consists of an appearance by the risen Christ and final instructions from him. The author gives a detailed exegesis of the last five verses in Matthew, departing here and there from the interpretation of Robert Smith. Mission is rooted in the authority of Jesus, the risen Lord. The basic command the disciples receive is to make disciples. The mission is universal, to all nations, and making disciples includes community formation by teaching all that Christ commanded.

David W. Kuck suggests that preachers should consider more fully the value of Acts for shaping the people of God for mission. As we study the larger plot in Paul's final journey from Acts 19:21 to the end of the book we see the complex interplay between Paul's determination, human emotion, and the unpredictability of events. The will of God is worked out in ways that depend on human faith, courage, and discernment, but these operate in an ironic and unpredictable manner. There is a complex interaction between human obedience and human powerlessness. In carrying out God's mission we need to make our obedient choices and then trust in God as these choices lead us into an unknown future. The frequent setting of sermons in private homes in Acts could lead preachers to invite hearers to imagine their own homes as settings for various missional activities and the expression of Christian hospitality. Throughout the author relates his findings to his own setting in Jamaica.

Douglas E. Oakman notes that the document called Q underscores Jesus' importance for revealing God's eschatological wisdom and the true way to repentance. In Mark, Jesus powerfully injects the Spirit of God's kingdom into the dynamics of his contemporary society. In Paul, Jesus, unlike Adam, did not try to be like God. Because of this obedience Jesus still bears the original imago Dei and is the elder brother of the new family of Adam. Paul finds a radical God of mercy, a God intent on showing mercy to the marginal and the lost, in the obscurity of Jesus' life. These earliest Christologies attempt to bring out the meaning of the person and work of Jesus for human community in relation to God; they did not purport to fix the place of Jesus within the divine substance. The project of symbol criticism serves not only to ascertain what is really important within our own tradition but also to evaluate other religious (symbol) traditions. Core meanings of Christian symbols should be clarified and restated in ways that leave things open to the ultimate symbols of others. A critical faith keeps the meaning of Christology and the center of the Christian tradition fresh, because many of our inherited certainties have become in some respects absurd, and yet we must live with them. Our responsibility as the thinking-doubting faithful is to live graciously out of the Christian tradition without absolutizing it.

Andrew M. Weyermann, a long-time friend of Bob Smith, sent me his essay about a year before his own death. It brings to completion a long-running series on preaching he has published in Currents. In this article dealing with Ten Commandments for preachers he had three goals: to illustrate the art of application, to suggest a gospel application in relation to the Ten Commandments, and to resurrect the power in the word "commandment" for preaching today. Against this background, he offers his commandments for preachers today, which outline the goals, style, and possible pitfalls in the art of preaching. They are offered in a kind of outline style--complete with Bible passages, quotations from great Christian thinkers, and moving poetry. His final illness prevented him from filling out all the details. I suspect, however, that you will profit much from these "Last Words of Andy."

I had the privilege of presenting the December issue of Currents to Robert Smith during the Annual Meeting of the Society of Biblical Literature in Atlanta. Bob's wife Donna was present for the occasion, as was Edgar Krentz, whose essay in Bob's honor graces this issue. I tried to express that these two Festschriften represent the affection and esteem we all hold for him and for the several ministries he carries on among us. You who plot out the X's and O's as playing coaches of parish ministry still have an exegetical "sixth man" in Robert Smith.

Ad multos annos, Robertus! Here's to many more years to come!

Ralph W. Klein, Editor