Book Reviews
The Land, the Bible, and History: Toward the Land that I Will Show You
Alain A.A. Marchadour and David S.J. Neuhaus
(New York: Fordham University Press), 2007
Reviewed by Adam Gregerman
First appearing in Journal of Ecumenical Studies
Though a reappraisal of Catholic relations with Jews began half a century ago, there have been few serious analyses of the history and significance of the land of Israel from a Catholic perspective. This seeming indifference likely reflects the Vatican's slow shift from early (mild) hostility to the state, toward a more positive attitude and finally diplomatic recognition in 1993. This book, by two priests living in Israel, reflects these recent changes. The authors provide a Catholic perspective on many topics related to the land and state of Israel by engaging with church statements and traditions, especially condemnations of anti-Judaism, and strive to do so with balance and sympathy for all sides of the Middle Eastern conflict. Despite the book's general title, the authors' perspectives and choices of topics reflect a Catholic orientation. This is not a bad thing, so long as one does not expect straightforward historical narrative or biblical exegesis (though there is some of each). They are primarily engaged in a theological project of applying Catholic methods and teachings to a complex dispute. They highlight Catholic statements and involvement in the land, and emphasize "universalistic" biblical themes over those that focus on one people (the Jews) and one place (the land). They largely ignore Jewish attitudes toward the land and only briefly consider non-Catholic trends in biblical scholarship. Their interests are clear, and the careful reader can glean much about how some modern Catholics re-evaluate earlier traditions and texts in overcoming Christian anti-Judaism and honoring different groups' attachment to the land.
The first and weakest section reviews Hebrew Bible and New Testament texts. They recognize its centrality in Israelite tradition, and reveal ambivalence in early Christianity, topics covered more fully by W. Brueggemann and W. D. Davies. Later periods are covered in sections two ("The Land in Christian Tradition") and three ("The Land in the Contemporary Documents of the Catholic Church"). A discussion of Christian views of pilgrimage in section two provides vital background to later disputes. Analysis of statements from the Vatican and also from American and Palestinian Catholics in section three usefully illustrate the evolution of Catholic thought. At times, the book is weakened by their tentativeness, raising complex issues without indicating how they might resolve them. Discussions are truncated where one expects them to grapple with implications of their historical surveys and critiques of other's views. For example, a warning against excessively allegorical or literal biblical interpretation ends not with an exploration of alternatives but a simplistic demand that interpreters have a "commitment to justice and peace" (159). They follow a provocative review of archaeological studies that cast doubt on Joshua's conquest or the early history of Jerusalem with a series of unanswered questions that only hint at the implications of these findings.
With its moderate tone and broad scope, this book is a valuable and accessible contribution to a contentious topic and should be of interest to Catholics and others concerned with religious attitudes toward the land of Israel.
