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St Francis Magazine Vol 8, No 2 | April 2012 protological pilgrim. 80 He was ‘away from home’ in having left Ur and Haran of the Chaldees which was his homeland and had moved by faith into the unknown-‐-‐to the land which God would show him. From the book of Hebrews we learned that even Canaan was not his final destination, but a temporary ‘campout’ on his way to his final home, the New Jerusalem. The life of Abraham underscored that his pilgrimage was not so much a physical pilgrimage, but a spiritual one. 81 This paper will continue this theme of sojourning by the children of Israel, examine Jesus as the eschatological or last Pilgrim, and see how He encourages the church of the “last days” to walk their pilgrim walk. The book of Hebrews and I Cor 10 will serve as a source for much of the New Testament interpretation of the motifs of sojourning, wilderness, temptation and suffering, as well as the nature of “home.” It will also be the contention of this paper that the nature of living “betwixt and between” of leaving and not yet having arrived at home can be a source of considerable blessing or tension and even the apostasy some of its participants. This 80 This paper was Salaam Corniche “The Call of Abraham: Beginning of a pilgrim movement (part 1)” in the St Francis Magazine 7:5 (Dec 2011), pp. 1-‐28. Link: www.stfrancismagazine.info/ja/images/stories/SFM-‐Complete-‐Dec2011.pdf James Dennison, “To the Hebrews:” A Narrative Paradigm” in Kerux: The Journal of Northwest Theological Seminary 26:2 (2011), pp. 30-‐33. 81 Classically pilgrimage has been described as a movement from a ‘familiar place’ to a ‘far place’ and back to a ‘familiar place.’ This paper will use the words pilgrimage in a slightly more loose way to suggest movement from a familiar place to a far place, and will use the motifs of sojourning and wandering in a similar fashion,, while stressing their common themes of leaving, ‘the in-between’, the way and the destination . The proposal of Alan Cadwallader to render ‘strangers and foreigners on the earth’ as ‘travelling guests,’ whose appeal is that it renders the world less hostile, suffers from the fact that it could excise the idea of liminality from the phrase. As cited by Richard Bauckham. The Epistle to the Hebrews and Christian Theology. (Grand Rapids, Mich: William B. Eerdmans Pub. Co, 2009), p. 137. 226
St Francis Magazine Vol 8, No 2 | April 2012 ‘liminal’ state as it has been called will be used to examine movements that either live with it and embrace it, or those that try to eliminate it. Liminality is understood as “the middle stage of a rite of passage; [it is] anti-‐structural, ambiguous, creative.” 82 It will be our conclusion that those that try to eliminate it neither follow Biblical precedent, nor are rendering a service of lasting value to their recipients. 2. Liminality in the Bible and church history: A brief overview A text like Joshua 24:3 describes the “betwixt and between” state of Abraham. He was taken by YHWH from his homeland, and then literally, “was led or walked through” all the land of Canaan. The picture that emerges is what one author suggested is an “identity of non-‐belonging.” 83 Thus we read: “But I [YHWH] took your father Abraham from the land beyond the River [the Chaldean Empire] and led him [Heb... made him to walk] throughout Canaan…” 84 The book of Hebrews thus described Abraham and other patriarchs as a “strangers and sojourners” and described other persons of faith as those who “went about” [with the sense of itinerancy] and … “wandered” [with the sense of a lost sheep being hunted by wolves] (11: 9, 37-‐38). 85 The other patriarchs and Israel including the Psalmist 82 Fiona Bowie, The Anthropology of Religion (Blackwell, 2000), p 168. 83 S. Laws in an unpublished lecture cited by John David Dunnhill, “Covenant and Liminal Action in the Letter to the Hebrews,” (PhD Diss: University of Birmingham, 1988), p. 258. 84 Interestingly Abraham as a protological pilgrim also lived in the wilderness. His family lived “between Kadesh and Shur” (Gen 20:1), in the north of the Sinai Peninsula. Wilderness does not always refer to arid desert, but more to areas of marginal fertility. 85 Texts that describe the foreignness of the patriarchs include: Gen 12:10; 17:8; 19:9; 20:1; 21:23,34; 23:4; 26:3; 28:4; 28:4; 32:5; 35:27; 36:7; 37:1; 47:4; Exod. 6:4; Ps 105:12 ++ 227
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