The Relevance of Jonah

Strange as it may seem, I was moved to write this article while reading a book on Palestinian liberation theology. Please think with me about the ongoing relevance, even to Palestinian Christians, of the Old Testament book of Jonah.

Preaching on Jonah

From way back, I have long been interested in the theological and missiological meaning of Jonah. The sermon I preached in my seminary homiletics class was on Jonah. I can’t remember if the sermon on Jonah was the only one I preached before the class. But I do remember it—and wish I still had the manuscript for that sermon. (Why can’t I find it on my hard drive?)

At that time (1961), June and I were pursuing a career as overseas missionaries, and I was convinced that there was a strong missionary message in Jonah. That conviction has not changed, although it has been refined some.

Thus, it was with great interest that I read about Jonah in a new book on Palestinian liberation theology.

Ateek’s Emphasis on Jonah

Naim Stifan Ateek is a Palestinian Christian and an Arab who is a citizen of the nation of Israel. Ateek (b. 1937) is the retired Canon of St. George’s Cathedral in Jerusalem. His book A Palestinian Theology of Liberation was published earlier this year. 

Since I have written about the plight of the Palestinians previously (see especially here and here), this article is only about the main point that Ateek makes about Jonah in his book.

“The Theology of Jonah” is a brief section (pp. 76~80) in Ateek’s book. He asserts: “Through the story of Jonah, the Old Testament reaches its theological climax.”

Jonah is the apex of OT theology because there we find emphasis on God as the God of the whole world, an inclusive God. Secondly, Jonah teaches us that “God’s people include all people.”

Ateek’s main point is the third thing we need to learn from Jonah: “The story of Jonah emphasizes that there is no one particular land that belongs to God. God is the God of the whole world. . . . God is concerned about all lands.”

From the NIV Quickview Bible

Thus, “Authentic understanding of land rejects the exclusionary monopoly of one people that brings about the negation, expulsion, and ethnic cleansing of the people of the land” (such as the Palestinians).

Ateek goes on to stress, “The challenge of authentic faith is to overcome and defeat whatever is exclusionary regarding our theology of God, neighbor, and land, and to embrace whatever is inclusive.”

Bell’s “Take” on Jonah

Pastor Rob Bell made a splash in the theological world with his book Love Wins (2011)—about which I wrote in my blog article titled “Bell on Hell.”

Bell’s latest book is titled, What Is the Bible? How an Ancient Library of Poems, Letters, and Stories Can Transform the Way You Think and Feel About Everything (2017). “Fish,” the 13^th of his 43 short chapters, is about Jonah.

Bell cautions against Christians placing importance on “defend-the-fish” arguments in interpreting Jonah while missing “the point of the story, the point about allowing God’s redeeming love to flow through us with such power and grace that we are able to love and bless even our worst enemies” (p. 104).

Harking back to my most recent article (here), Jonah teaches the importance of loving those whom we have othered.

At this time when the U.S. Administration—and evangelical Christians who are some of its strongest supporters—tends to other (“illegal”) immigrants, Muslims, the poor, they—and we all—need to pay close attention to the relevance of the theology of Jonah. 

Othering and "One Anothering"

This article is partly the lament of an old white guy. It was sparked by a Thinking Friend telling me in an email that she had been advised to "give up on old white guys."

The Problem: Othering

My thinking on this subject was also stirred by Cierra Lockett writing about how some African-Americans have a problem feeling bicultural because “though they're American citizens, it's hard to feel American because of how the country historically and currently oppresses and ‘others’ them.”

That, without a doubt, is far, far worse than the othering I have experienced. But it is a difference of degree, not of kind. While in the U.S. it is much worst for African-Americans and American Indians, every group—or individual—who suffers from prejudice is a victim of being “othered.”

It is not hard to see why old white guys are the target of criticism—and of being othered. Perhaps most of the problems of the world are the results of the “sins” of old white guys.

But prejudice is thinking that all the people of a group partake of the characteristics of the problematic people of that group. Thus, I am saddened when “written off” because of the mistakes of so many old white guys, past and present.

For example, I have been disappointed that few youngish people read and comment on my blog articles. I have tried to get people below 30 or even 40 to read and comment. Few have—for a variety of reasons, no doubt. Perhaps one main reason, though, is because most think that an old guy doesn’t have anything of value to say to them.

Last month I was criticized for suggesting that becoming/being bicultural might be something beneficial for African-Americans to consider. I was told by several people that whites shouldn’t make any suggestions to blacks.

There is also the problem of us guys saying anything substantial about matters relating to women: the charge of “mansplaining” has become rather common.

So, whether intended or not, “old white guys” are sometimes (often?) othered by those who are young, by people of color, and by women. Perhaps such othering serves us right—but, still, it is a cause of sadness. 

The Solution: One Anothering

Is there no way we all can relate to one another simply as human beings?

The Bible says “Love one another.” That surely doesn’t mean we are to love only people like us—for the old to love the elderly, whites to love whites, and males to love males. (And, of course, I am talking about agape-love here, not erotic love.)

To love one another surely means to accept/respect everyone without prejudice regardless of age, ethnic, or gender differences. Is that kind of mutual love/acceptance/respect too much to expect?

Back in 1990 Richard C. Meyer, a Presbyterian pastor in Florida, wrote a book titled One Anothering. The book was mainly written for small groups, but the title has an important broader meaning.  

Those of us in a position of privilege, though, have the main responsibility to take the initiative and to reach out in love to those who have been othered most severely.

South American liberation theology has often spoken about the “preferential option for the poor.” It is perhaps time for most of us, especially us old white guys, to promote a preferential option for those individuals/groups who are suffering most because of being othered.

That kind of one anothering means actively loving whether we are reciprocally loved or not.