Names of God in Times of Disaster

Naming God in Times of Disaster

David Alexander 亞亞亞

Tainan Theological College and SeminaryI: INTRODUCTION Question

The name we use when talking to or about someone says something about the relationship we have with that person and the context in which we are talking about him or her. For example, if one refers to the TTCS Director of General Services 台台台台台台台台台 as “Big Brother Ong” 台台,or “Hui-chiong Bok-su 台台台台, or “Ong Bok-su” 台台台 or Chong-bu tiun 台台台, though we aretalking with or about the same person, the very term we chooseto use informs all involved in the conversation about its context.

When speaking to or about God, what do the names we choose and use say about our relationships to God and to our situation?

Historical Excursus The Name of God Controversy in Chinese Protestant Christianity

In the same way that the Bible is not an English, German, Tamil or Swahili book, it is not a Chinese one. And though Christianity has its American, European, Indian and African forms, all of these, like all of the Bibles used in the locations where these “Christianities” are found, are translations of something originally Palestinian and soon thereafter Greek and Roman.

The initial contacts of Christianity with Chinese culture are dated to Nestorian missions from Persia in the 7th Century CE. The record of this church’s presence in China is archaeological. Nothing of it as an organization survived. Roman Catholic missions to China began in the late 16th CenturyCE along with Portuguese imperialist expansion into the area now known as Macau. When Catholics translated the Bible into Chinese, they chose to use the term Tianzu (台台) “Lord of Heaven” as the preferred title for God.

Protestant mission outreach to China began in the early 19th

Century CE. Unwilling to use a Bible translated by their 1

European religious rivals, whom many considered to be in erroron most, if not all, things, the Protestants engaged in their own translation work, and were compelled to find a suitable term or set of terms by which to refer to God. Unsurprisingly,they chose a term different from what the Roman Catholics used.

In China, Shang-ti (台台, Siong-te in Taiwanese) is a collective name for gods, perhaps representing one supreme godor overlord. Ti were worshipped as deified ancestors of the Shang dynasty, and the Shang rulers worshipped Shang-ti—but the absence of a plural form makes it uncertain whether Shang-ti was one or many. He or they had overarching functions of control (e.g. over natural phenomena and plagues). In later history Shang-ti or Tian (台 “Heaven” ) became semi-monotheistic; the worship of him was primarily an imperial cult confined to the royal houses and their supporters—the Confucian official class.1

As well as the official sacrificial rituals, the Chinese people could also pray to Shang Ti. This is recorded in the Confucian Five Classics, some of the oldest written texts in ancient China. According to these texts, Shang Ti is a good god, and like the Hebrew God, punishes evil and rewards goodness. Shang-ti in later times was often referred to, in abbreviation, as Ti (台 Lord). But Ti was also commonly used in later history to refer to an emperor; his origin is divine because his First Ancestor is Shang Ti. Some Protestant missionaries adopted Shang Ti as the name of God.

Robert Morrison, who spearheaded Western Protestant missionary work in China in the 19th Century, gave his preference to Shen (台), the generic name for the "gods" of themodern Chinese. He did this hoping to convince the Chinese "that their ideas of Shen were erroneous." Morrison defined shen as “a deity, genii or daemons” and paid homage to Shang Ti (台台)by defining Him as “God” and even “Supreme God.” William Milne, who helped Morrison on his translation of the Bible, chose to use the term Shang Ti for God. But some missionaries, finding the name Shang Ti being used in idol worship, rejected it as a term for God in the Scriptures.1 John Bowker. "Shang-ti." The Concise Oxford Dictionary of World Religions.1997.

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So the term used commonly in the Bibles used by some groupsof Protestants is Shen (台). It appeals to groups who are not committed to interpreting Shang Ti as a historical or spiritual equivalent to the "God Most High" of the Bible. The issue has remained controversial for over a century and Protestant organizations have published two versions of the Bible, using the two different words. Scope

This article will delve into common practice in the Presbyterian Church in Taiwan (PCT), making use of the Liturgyand the 2009 Hymnbook. It will also explore common Biblical names and titles from Hebrew and Greek. Following that a tool for deriving new names will be introduced and used. The conclusion will deal with names to use or to avoid using in disaster relief situations.Limitations

Common practice in the PCT will be derived from three prescribed orders for Lord’s Day worship, the Communion Liturgy, the Infant Baptism Liturgy, the Adult Baptism Liturgyand the Confirmation liturgy. This is an artificial limitation, (7 liturgies) but it is a set and prescribed standard. Though the contemporary use of names and terms used when talking to or about God may be broader than this sample, those presented in the liturgy are, at least, countable.

Methodological ConsiderationsA: Sources of Data

Because seven liturgies were chosen, all following materials will also be in sets of seven. The data set from the2009 Hymnbook will be taken from hymns written in the Hoklo language. Though there are many aboriginal hymns in the book, they are presented in translation, so the set is restricted. Further, since there are 155 such hymns in the book, the data set will be restricted to 7 hymns (in parallel to 7 liturgies). They will be selected by random drawing, one from those numbered 1-99, another from those numbered 100-199, and so forth up to a single hymn selected from those numbered 600-649. This sample is neither ideal nor comprehensive, but hopefully is sufficiently randomized so as to yield a usable result.

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The tool for deriving new names for God will be presented, and seven “new names” will be created randomly, a procedure guaranteed to be random because those making the names will bedrawn from a group of people illiterate in the Chinese language in which the tool is presented. B: Interpretative Tool Because women, children and families are often among the victims of disasters, and are generally the victims of sexual violence (a disaster) and of discrimination based on power differentials in society, therefore, the data gathered from various liturgical, biblical and hymnic sources in this surveywill be analyzed and interpreted with an eye for patriarchal content.

Patriarchy is a historic creation of men and women in a process that took nearly 2,500 years to its completion. In itsarchaic form, the basic unit of organization was the patriarchal family, which both expressed and constantly generated its rules and values. At the state level, roles and behavior deemed appropriate to the sexes were expressed in values, customs, laws and social codes.2 For millennia, women participated in their own subordination because they had been psychologically shaped to internalize the idea of their own inferiority.3 Religiously, men appropriated and then transformed the major symbols of female power: the power of the Mother-Goddess and the fertility goddesses. Men constructed theologies based on the counterfactual metaphor ofmale procreativity and redefined female existence in a narrow and sexually dependent way.4 To step outside of patriarchal thought means being skeptical toward every known system of thought and being critical of all assumptions, ordering valuesand definitions.5 Terms used in to address and to speak about God used in the materials surveyed will be viewed skeptically and critically, as signifiers of patriarchy. Their use, whether of value or productive of further harm in situations of response to disasters, is the aim of the evaluation.

2 Gerda Lerner. The Creation of Patriarchy, (Oxford: OUP, 1986) p 212.3 Ibid. p. 218.4 Ibid. p. 2205 Ibid. p. 228.

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II: COMMON PRACTICE IN THE LITURGY OF THE PRESBYTERIAN CHURCH IN TAIWANA: Presentation of Data

These counts were taken from the first 7 liturgies of the PCT found in Church Worship and Sacraments with the Confessions: MandarinEdition. Tainan: Ren Kuang, 1978.

Term # ofOccurences

Lord 65Siong-te 42

Lord Jesus Christ 38Holy spirit 22

Ia-ho-hoa (Transliterationof Jehovah)

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Jesus Christ 12Lord Jesus 12

Almighty Siong-te 11Christ 11Father 7Son 6

Holy Son 5Holy Father 4

Heavenly Father 4Most Holy 3

Christ Jesus 2Merciful Father 2Father in Heaven 2Almighty father 2

Almighty Father Siong-te 2Head of the Church 2

Great King 2Table 1 Aggregated Data, Names of God in PCT Liturgies

(Disagregated counts can be found in Appendices 1 & 2)28 further titles each occurred once: Eternal Father; Holy

Spirit Siong-te; Only God; Most Loving, Most Merciful Father; Most Holy Gracious Father; Almighty Gracious Father Siong-te; Omnipotent Most Merciful Father; Most Merciful Father; Lord Christ; Eternally Praised Lord; Omnipotent Siong-te; Father Who Has All Things; Three-in-One Siong-te; Most Holy

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Omnipotent Siong-te; Most Holy Eternal Siong-te; Lord Creator of Heaven and Earth; Siong-te Who Hears Our Prayers; Peace Giving Siong-te; Great Shepherd of the Sheep; Resurrected Fromthe Dead Siong-te; Eternal Almighty Siong-te; Siong-te of Peace; Almighty Loving Father Siong-te; Beloved Heavenly Father; Creator Ia-ho-hoa; Saving Lord; Almighty Heavenly Father; Beloved LordThere are 301 references which address or describe God in the7 sample liturgies.

B: Summary of DataMost used terms: Lord (over 20%); Siong-te (14%); Lord

Jesus Christ (12%); Holy Spirit (6% ) Ia-ho-hoa (5%) Jesus Christ (4%) Lord Jesus (4%). When the title “Lord” is used individually or in combination with other terms, it appears 118 times. When the title “Father” is used alone or in combination with other terms, it appears 26 times. When the words or terms “head”, “great”, “almighty”, “most”, “omnipotent”, “Ia-ho-hoa”, and “Siong-te” are used alone or incombination with other terms, they appear 91 times.

C: Interpretation of DataThe liturgy of the PCT appears to reflect a bias towards

lordship and power as the primary aspects of the God who is upheld within the community and for the people of Taiwan.The title “Lord” is used in more than one third of all instances. Other titles implying power and superiority are common. “Mercy” as an attribute of God is mentioned only four times, and in one of these it is paired with omnipotence (not mutually exclusive, but an instance of cognitive dissonance nonetheless). “Gracious”, likewise, is mentioned, but only twice, and one of these is paired with “almighty”. When peace is mentioned it is always paired with the supreme lordship aspect of Siong-te. God is not the peace giver, he (sic) is the supreme lord who makes or gives peace, presumably by force(a “pax divina” similar to the pax Romana).

The weight of these liturgies falls on the side of power. God is upheld to worshippers as the powerful one, the one in charge, the one to whom we, as creatures, owe homage.

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III: COMMON USE IN TAIWANESE HYMNODYA: Presentation of Data

The randomized sample blindly taken yielded the following 7hymns, all of which were originally written in Taiwanese (Hoklo)

Term # of OccurrencesLord 16

Siong-te 8Lamb 3

Heavenly Father 2Lord Jesus 2Saving Lord 2

Saving Lord Jesus 1Jesus 1

Holy Son of Siong-te 1Father Siong-te 1

Almighty Heavenly Father 1Table 2: Aggregated Data, Summary of Names of God in 7 Randomly Selected

PCT Hymns(Disagregated counts can be found in Appendix 3)

B: Summary of DataThe seven hymns yielded only 38 references to God. The

validity of the sample is thus suspect, and perhaps the surveyshould be re-conducted with a larger number of hymns. Leaving that aside for the moment, what these 38 occurrences reveal isthat the term “Lord”, either standing alone or in combination with some other term, if found in more than half of the occurrences (21 out of 38) and “Siong-te” by itself or in combination with other terms is found in more than a quarter (10 our of 38) occurrences.

C: Interpretation of DataThe sample is smaller than that from the liturgy, but it

seems congruent with it. The title most often used is “Lord” and it is closely followed by “Siong-te”, carrying the connotation of supremacy. That Taiwanese (or, in two cases, foreigners writing in Taiwanese) should choose the idioms of power and supremacy to speak of God implies that in the societythere is a structural bias towards the powerful, a bias that

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carries over into the church and her poets.

IV: OVERVIEW OF TERMS OF ADDRESS AND DESCRIPTION OF GOD IN SCRIPTURE, PLUS A DISCOURSE ON FEMININE IMAGES OF GOD THEREINA: Presentation of DataTerms for God:(1) Elohim: The plural form of EL, meaning “strong one.” It is

used of false gods, but when used of the true God, it is a plural of majesty and intimates the trinity. It is especially used of God’s sovereignty, creative work,and mighty work for Israel and in relation to God’s sovereigntyin Isaiah 54:5; Jeremiah 32:27; Genesis 1:1; Isaiah 45:18; Deuteronomy 5:23; 8:15; and Psalm 68:7.

Compounds of El: El Shaddai:“God Almighty.” The derivation is uncertain. Some

think it stresses God’s loving supply and comfort; othersGods’ power as the Almighty one standing on a mountain and who corrects and chastens as in Genesis 17:1; 28:3; 35:11; Exodus 6:31; and Psalm 91:1, 2).

El Elyon: “The Most High God.” Stresses God’s strength, sovereignty, and supremacy in Genesis 14:19; Psalm 9:2; and Daniel 7:18, 22, 25.

El Olam: “The Everlasting God.” Emphasizes God’s unchangeableness and connected with inexhaustibility in Genesis 16:13.

(2) Yahweh (YHWH): Comes from a verb which means “to exist, be.”This, plus its usage, shows that this name stresses God as the independent and

self-existent God of revelation and redemption. See Genesis 4:3; and Exodus 6:3 .

Compounds of Yahweh: Strictly speaking, these compounds are designations or titles which reveal additional facts about God’s character.

Yahweh Jireh (Yireh): “The Lord will provide.” Stresses God’s provision for the people of God in Genesis 22:14.

Yahweh Nissi: “The Lord is my Banner.” Stresses that God is our rallying point and our means of victory; the one who fights for the people in Exodus 17:15.

Yahweh Shalom: “The Lord is Peace.” Points to the Lord as the means of our peace and rest in Judges. 6:24.

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Yahweh Sabbaoth: “The Lord of Hosts.” A military figure portraying the Lord as the commander of the armies of heaven found in 1 Sam. 1:3; 17:45.

Yahweh Maccaddeshcem: “The Lord your Sanctifier.” Portraysthe Lord as our means of sanctification or as the one whosets believers apart for holy purposes in Exodus 31:13.

Yahweh Ro’i: “The Lord my Shepherd.” Portrays the Lord as the Shepherd who cares for people as a shepherd cares forsheep in Psalm 23:1.

Yahweh Tsidkenu: “The Lord our Righteousness.” Portrays theLord as the means of our righteousness in Jeremiah 23:6.

Yahweh Shammah: “The Lord is there.” Portrays the Lord’s personal presence in the millennial kingdom IN Ezekiel 48:35.

Yahweh Elohim Israel: “The Lord, the God of Israel.” Identifies Yahweh as the God of Israel in contrast to thefalse gods of the nations in Judges 5:3 and Isaiah 17:6.

(3) Adonai: Like Elohim, is a plural of majesty. The singular form means “master, owner.” Stresses the human relationship to God as master, authority,

and provider in Genesis 18:2 and 40:1, I Samuel 1:15, Exodus 21:1-6 and Joshua 5:14

(4) Theos: Greek word translated “God.” The gender of the noun is masculine. It is the primary name used for God used in the New Testament. Its use

teaches: (1) God is masculine (2) He is the only true God (Matthew 23:9; Romans

3:30); (3) He is unique(1 Timothy 1:17; John 17:3; Revelation 15:4; 16:27); (4) He

is transcendent (Acts 17:24; Hebrews 3:4; Revelation 10:6); (5) He is the Savior (John 3:16; 1 Timothy 1:1; 2:3; 4:10). This name is used of Christ as God in John 1:1, 18; 20:28; 1 John 5:20; Titus 2:13; Romans 9:5; Hebrews 1:8; and 2 Peter 1:1.

(5) Kurios: Greek word translated “Lord.” Stresses authority andsupremacy. While it can mean sir (John 4:11), owner (Luke 19:33), master (Colossians

3:22), or even refer to idols (1 Corinthians 8:5) or husbands (1 Peter 3:6), it is used

mostly as the equivalent of Yahweh 9

of the Old Testament. It too is used of Jesus Christ meaning (1) Rabbi or Sir (Matthew 8:6);it also carries the meaning of God or Deity (John 20:28; Acts

2:36; Romans 10:9; Philippians 2:11).

(6) Despotes: Greek word translated “Master.” Carries the idea of ownership while kurios stressed supreme authority (Luke 2:29; Acts 4:24; Revelation

6:10; 2 Peter 2:1; Jude 4).(7) Father:A distinctive New Testament revelation is that

through faith in Christ, God becomes our personal Father. Father is used of God in the Old

Testament only 15 times while it is used of God 245 times in the New Testament. As a

name of God, it stresses God’s loving care, provision, discipline, and the way we are

to address God in prayer (Matthew 7:11; James 1:17; Hebrews 12:5-11; John 15:16;

16:23; Ephesians 2:18; 3:15; 1 Thessalonians 3:11).6

Images of GodThough biblical names and terms for God may be

overwhelmingly male, evidencing the patriarchal milieu from which the literature emerged, nevertheless, female “images forGod” (drawn from women’s biological and cultural activity) arecommon.

(1) God is likened to a mother who bears and cares for children:a. a woman in labor in Isaiah 42:14 whose forceful breath is an image of divine power . Here God is threatening to come against Israel

in power, a power likened to the forceful air expelled from the lungs of a woman

who is in the final throes of labor. Calvin misunderstood Isaiah’s intent and

construed this as an image of maternal tenderness!

b. a mother suckling her children in Numbers 11:12 6 http://bible.org/article/names-god

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c. a mother who does not forget the child she nurses in Isaiah 49:14-15 d. a mother who comforts her children in Isaiah 66:12-13) e. a mother who births and protects Israel in Isaiah 46:3-4. In contrast to idol worshippers who carry their gods on cattle, God

carries Israel in the womb. The message to the people is two-fold: it demonstrates

God’s superiority over other gods, and reiterates the divine promise to support and

redeem. In short, God’s maternal bond of compassion and maternal power to

protect guarantee Israel’s salvation.

f. a mother who gave birth to the Israelites in Deuteronomy. 32:18. “You were unmindful of the Rock that bore you; you forgot the

God who gave you birth.” g. a mother who calls, teaches, holds, heals and feeds her young in Hosea 11:1-4. This poem is in the first person, where in Hebrew

there is no distinction between male and female forms; the speaker can be either male

or female. The series of activities are those that a mother would be likely to

do: "it was I who taught Ephraim to walk, I took them up in my arms, but they

did not know that I healed them. I was to them like those who lift infants

[suckling children] to their cheeks [OR: who ease the yoke on their jaws]; I bent down to

them and fed them." Given the context, it is possible that Hosea is

indirectly presenting Yahweh as the mother over against the fertility goddess mother

figure of the Canaanite religion that he is challenging. The images belong in pairs.

Israel is presented as a wife in

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chapter 2 and as a son in chapter 11, that is, as female and male in tandem. It may be that Hosea is making the point that Yahweh alone is

God by presenting Yahweh as the husband in chapter 2 and as the mother

in chapter 11. h. Other maternal references are found in: Psalm 131:2; Job 38:8, 29; Proverbs 8:22-25; 1 Peter 2:2-3, and Acts 17:28.

(8) God is likened to one who does the things women do culturally

a. God as a seamstress making clothes for Israel to wear (Nehemiah 9:21). b. God as a midwife attending a birth (Psalm 22:9-10a,71:6; Isaiah 66:9) (midwife was a role only for women in ancient Israel). c. God as a woman working leaven into bread (Luke 13:18-21). This feminine image is equivalent to the image of God as masculine in the preceding parable of the mustard seed. d. God as a woman seeking a lost coin (Luke 15:8-10).This feminine image is equivalent to the image of God as masculine in the preceding parable of the shepherd seeking a lost sheep. Both Luke 13 and 15 contain paired masculine and feminine images for God, drawn from activities of Galilean peasants.

(3): Additional examples of the divine feminine. a. Female bird imagery. Yahweh is described by an analogy to the action of a female bird protecting her young (Psalm 17:8, 36:7,

57:1, 91:1, 4; Isaiah 31:5; Deuteronomy 32:11-12).

1. The eagle: Deuteronomy 32:11-12: "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her

wings, taketh them, beareth them on her wings: so the Lord alone

did lead Jacob ...." (KJV). The female eagle, both larger and stronger than

the male, does the bulk 12

of the incubation of the eggs as well as the hunting. She is the one who bears the eaglets on her wings when it is time

for them to leave the nest. In a sudden movement, she swoops down to

force them to fly alone, but always stays near enough to swoop

back under them when they become too weary to fly on their own. It

is a powerful image of God nurturing and supporting us when we are

weak, yet always encouraging us to grow and mature. Cf. Exodus

19:4, "I bore you on eagles’ wings and brought you to myself," and

Job 39:27-30. 2. The hen: Matthew 23:37 (parallel in Luke 13:34): "O Jerusalem, Jerusalem! How often would I have gathered your

children together as a hen gathers her brood under her wings, and

you would not." In his lament over Jerusalem, Jesus employs feminine

imagery. Whereas the magnificent eagle is associated with light,

sun, height, mobility and exteriority, the lowly hen is "associated with

the shadows and darkness of the henhouse, and with depth and stillness

and interiority beneath the mothering wings.7 Each image illuminates a

different, important aspect of God’s relation to us.

b. God as Mother Bear in Hosea 13:8 is a fierce image associated with the profound attachment of the mother to her cubs. God’s

rage against those who withhold gratitude is that of a bear "robbed of her

cubs." 7 "Virginia Ramey Mollenkott, The Divine Feminine [Crossroad, 1987], 93).

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c. God as Holy Spirit (in Hebrew, feminine; in Greek, neuter) is often associated with women’s functions: the birthing process (John

3:5; cf. John 1:13, 1 John 4:7b, 5:1, 4, 18), consoling, comforting, an

eschatological groaning in travail of childbirth, emotional warmth, and inspiration.

Some ancient church traditions refer to the Holy Spirit in feminine

terms (the Syriac church used the feminine pronoun for the Holy Spirit until ca. 400

C.E.; a 14th c. fresco depicting the Trinity at a church near Munich,

Germany images the Holy Spirit as feminine).8

B: Summary of Data In names of, addresses to and references to God, the Bible is overwhelmingly biased in the direction of the male. Such correction as there is can be found in a handful of images that derive their power from the biological and cultural activities of women.

C: Interpretation of DataThe Hebrew Bible affirms male power over women in its

treatment of the questions “who creates life?” and “who speaksto God?”. It attributes the coming of sin into perfect creation to the alliance of woman with the snake, and results in the exclusion of woman from active participation in the covenant community of people (men) with God.

Though the development of monotheism testified to in the biblical book of Genesis was an enormous advance of human beings in the direction of abstract thought, it occurred in a social setting that strengthened and affirmed patriarchy. The process of symbol-making marginalized women. The Book of Genesis defined women as creatures essentially different from males, fredefined their sexuality as good only whenexercised within the boundaries of patriarchal dominance, and excluded 8 Dr. Margo G. Houts, Professor of Religion and Theology, Calvin College http://clubs.calvin.edu/chimes/970418/o1041897.htm

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women from being able to represent the divine principle. The weight of Biblical narrative is heavily on the side of a covenant mediated through men.9

V: THE NEW NAMES FOR GOD MATRIX 27,000 IMAGES FOR GODA: Presentation of the DataThe matrix is an extract and translation of portions of an English language tool created by Peter R. Bankson as 15 million Images for God, in 199 6 and later expanded to 25 million images for God which can be found at: http://www.seekerschurch.org/index.php?Itemid=76&id=172&option=com_content&task=viewTo use the tool, one selects a single term from each of the three columns, then uses these to construct a name for or description of God.

1 2 3亞亞亞亞 亞亞亞 亞亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 台台 台 亞亞亞亞亞亞亞 亞亞亞 亞亞亞體亞 亞亞 亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞 亞亞亞 亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞亞亞 亞亞

亞亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞 亞亞亞亞 亞亞亞亞 亞亞亞亞亞 亞亞 亞亞亞亞亞亞 亞亞亞 亞亞

9 Lerner. op. cit. p. 198. 15

亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞 亞亞 亞亞亞亞女亞 亞亞亞亞亞 亞亞亞

亞亞亞亞 亞亞亞亞亞 亞亞亞亞亞亞亞 亞亞亞 亞亞亞亞亞亞 亞亞亞亞 亞亞亞亞亞

B: Summary of the Data7 Randomized combinations (the selections were made from the above chart by persons illiterate in Chinese)台台台台台台台台台 intelligent sparkplug of the ailing台台台台台台台 old woman woodworker of the hopeless台台台台台台台台台 old woman potter of the elderly 台台台台台台台台 eternal aged mother台台台台台台台台台台 most excellent sparkplug of the loyal台台台台台台台台台 eternal exquisite fountain台台台台台台台台台台台台台 strengthening potter of the loyal

C: Interpretation of the DataThree of the images are feminine: “Old woman” (used twice)

and “mother”. Two images are mechanical: “sparkplug”, and three are artisanal “woodworker” and “potter” (used twice). The tool is not truly random, for whoever designs it chooses the terms that go into it. By excluding terms related to power, supremacy, and things overwhelming, the outcomes are limited. However, these terms need not be excluded. They need merely be numerically overwhelmed by alternatives so that statistically their occurrence when names are randomly assembled will be reduced, and even when names are deliberately constructed the plethora of alternatives will permit those persons using the matrix to choose other terms. The original matrix which yields up to 25 million distinctive possibilities is sufficient for most situations. Use of the tool is not intended to by random choice of persons illiteratein the language of the matrix’s presentation. In fact, literacy would aid users in crafting such terms of address as are put into use liturgically and in private devotional life to fit the situations and contexts of their lives and uses.

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VI: APPLICATION OF THIS STUDY TO POST-DISASTER MINISTRY IN TAIWAN

Suggested terms for God to avoid, and some to use, in selected concrete contextsIn the Context of Natural Disasters Suggestions here are drawn from the full 25 million imagesof God list found in appendix four rather than from the more limited sample given in chapter V. All that would be necessaryfor the suggestions given below to fit into the matrix of Chapter V is some additional translation work.

Earthquake: Avoid terms that suggest the power of God in and over nature, lest God’s goodness be questioned. Stay away from “Omnipotent” and “Almighty”. Instead, use terms like “gentle, healing, mother of the sick” OR “Resilient, saving welder of tomorrow” or “Ingenious, comforting breath of life’ that draw on images of healing and recovery care of people whohave met disaster to point towards the future.

Typhoon or Tsunami: Avoid reference to Jesus who calmed thewaves and winds or to the Holy Spirit who hovered over the water at creation. Use terms like “Artful, sustaining mechanicof new beginnings” OR Faithful, soaring eagle of Innovation” OR Merciful mourning savior of the cosmos” that draw images onthe saving and renewal.

Landslide: Avoid “mountain of the Lord” or “Sinai” references. Lean in the direction of things like “Resilient, redeeming harbinger of hope” OR “Firm embracing source of blessing” OR Wise, weeping, womb of mystery” that draw on emotions of hope, happiness and wonder to turn minds towards the One who cares for them in all situations.

Flood: Avoid water images and anything about drowning. Use terms that draw on images of care, comfort and healing to encourage hope. Images like “Compassionate, comforting healer of nature” OR “Sensitive, soothing friend of the forgotten” ORFaithful, lifegiving, Heart of Good News”. .

In the Context of Social DisastersRiot: Avoid images of wildness, like “flamboyant”,

“gleeful”, “irrepressible” or “radical” and draw on things like “careful”, “wise”, and mentions of the kinds of human crafts that create and build (weaver, welder, sculptor,

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brewer, etc.)General Economic Collapse: Avoid any mention of

extravagance. Emphasize care.Local loss of employment due to an industry moving away:

Avoid playful images and make use of those, like “groaning” and “suffering” that lean towards God’s presence with suffering people as they suffer. Though God’s providence may be a doctrine of comfort at times like this, people may not feel “provided for” and may, therefore, need something more along the lines of being suffered “with” than “over”. .

Crop Failure: Avoid terms like: “boundless, fabulous, fruitful, gleeful, provident, wild, wonderful, devouring, fertilizing, invigorating, root, seed, branch.” Use things like: “tenacious, insistent, hidden, delivering, pondering, questioning, searching, suffering, farmer, lover, mother, worker.” .

In the Context of Political DisastersTerrorist Attack: Avoid “wild” and “unpredictable” and

focus on something like “compassionate judging healer of exiles”.

National humiliation by a foreign power: Avoid references to triumph and sovereignty, and favour those leaning towards tenaciousness and protection. .

Stolen election: Avoid “unpredictable” or “playful”. Use themes of justice, resilience and recovery.

In the Context of Individual DisastersSexual Abuse of a woman or girl by a male relative: Avoid

Father imagery and references to the God’s embrace. Use motherimages and references to healing. Mention of how God groans over and mourns about sinfulness, and suffers with the suffering, walking patiently with them in the direction of healing, might be of use.

Death of a child: Avoid judgment images. Stay away from “lifegiving” images. Use, cradling, caring, loving, comforting, mourning, groaning, suffering and hope. If life ismentioned, use “new life”.

Death of a spouse: Avoid judgment, especially in connectionwith eternity. Use terms of faithfulness, soothing and

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companionship. .

VII: CONCLUSIONWe need guidance, not just in our living or, if we are

called upon to be church leaders, in our preaching, but also in our praying. At times when imagination is most needed, we fall into cliché. Because the terms have been used too much, they lose their value to the hearer. Biblical terms and images are valuable, but because they have been heard again and again, they cease to carry much meaning unless thought about deeply.

The result is that we fail to serve ourselves or the peoplewho are in need of our leadership in worship and liturgical actions. The tool presented here for devising “new” images ofGod, none of them really new, just new to the hearers, is designed to shock participants out of complacent acquiescence to terminology which is not merely “tried and true”, but “tired and true.” The terms which can be crafted to meet the context and situation are, hopefully, of greater use in ministry situations of real life.

APPENDIX 1 Names of God in PCT Liturgy by page (disaggregated)

From Church Worship and Sacraments with the Confessions: Mandarin Edition. Tainan: Ren Kuang, 1978)

Order ONE for Lord ’ s Day Worship (pages 1-5)Page 1 Siong-te (2 times), Ia-ho-hoa (4 times)Page 2, Eternal father, Lord Jesus Christ, Holy Spirit Siong-

te, Christ (2 times), Holy Father, Holy Son, Holy Spirit,Only God, Almighty God, Lord (4 times), Most Holy, most loving, most merciful Father” “Most Holy gracious father” Lord Jesus Christ,

Page 3 Almighty God, Lord Jesus Christ, Siong-te (4 times) , Lord, Ia-ho-hoa (2 times)

Holy Spirit, Page 4: Siong-te (3 times), Father, Son, Holy Spirit, Lord, Lord Jesus Christ, Christ Jesus, Page 5: Almighty Gracious Father God, Lord Christ Jesus,

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Almighty God, Lord Jesus Christ, Siong-te, Holy SpiritOrder TWO for Lord ’ s Day Worship (Pages 6-11)Page 6: Ia-ho-hoa (3 times) Most Holy eternal Siong-te, Lord

Christ Jesus, Omnipotent most merciful Father, Lord (4 times) Lord Jesus Christ, Most merciful Father, Lord Christ,

Page 7: Almighty God, Lord Jesus, Holy Father, Holy Son, Holy Spirit, Ia-ho-hoa (2 times), Lord(2 times), Siong-te

Page 8: Lord, almighty god, Lord (7 times) Eternally Praised Lord, Omnipotent Siong-te, Father who has all things, Lord Jesus Christ (2 times), Holy Father, Holy Son, Holy spirit, Three in One God.

Page 9: Most Holy Omniscient Siong-te, Lord (5 times), Lord Jesus Christ (2 times)

Page 10: Lord (6 times) , Almighty Siong-te, Siong-te, Lord Jesus Christ(3 times),

Page 11: Almighty Siong-te(2 times) , Lord (4 times), Jesus Christ, Lord Jesus Christ (2 times), Siong-te (2 times), Christ Jesus, Holy Son, Holy Father, Holy spirit

Order THREE for Lord ’ s Day Worship (pages 11-15)Page 11: Siong-te (2 times), Ia-ho-hoa,Page 12: Ia-ho-hoa (3 times), Most Holy, Most Good, Merciful

Father, Lord (2 times), Lord Jesus Christ (2 times), MostHoly, Most Loving Father,

Page 13: Father in Heaven( 2 times), Lord Jesus, Lord Jesus Christ, Siong-te (2 times)

Page 14: Siong-te (5 times), Almighty Father, Lord Creator of heaven and Earth, Lord Jesus Christ (2 times), Holy Spirit (3 times), Almighty father Siong-te, Father, Son, Siong-te who hears our prayers, Jesus Christ,

Page 15: Almighty Siong-te, Merciful Father, Lord, Lord Jesus Christ (2 times), Siong-te, Holy Spirit

Lords Supper Liturgy (pages 19-21)Page 19: Lord Jesus Christ (2 times), Lord Jesus(2 times),

Lord (2 times), Page 20: Lord, Siong-te( 2 times), Lord Jesus (4 times),

Christ,Page 21: Christ, Lord, Lord Jesus Christ (2 times), Almighty

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Father Siong-te, Beloved Heavenly Father, Peace giving Siong-te, Great Shepherd of the sheep, Lord Jesus, Resurrected from the Dead Siong-te, Jesus Christ,

Infant Baptism Liturgy (pages 22-24)Page 22: Ia-ho-hoa, Lord Jesus Christ, Father, Son, Holy

spirit, Jesus (3 times), Siong-te (3 times), ChristPage 23: Siong-te (3 times),Heavenly Father, Jesus Christ (2

times), Holy Spirit (2 times), Christ (2 times), Lord, Father, Son,

Page 24: Eternal almighty siong-te, Father, Siong-te, AlmightyFather Suiong-te, Holy Son, Lord Jesus,

Adult Baptism Liturgy (pages 24-26)Page 24, Ia-ho-hoa, Jesus Christ (2 times) , Father, Son, Holy

Spirit, Holy Spirit, Page 25: Lord, Siong-te, Jesus Christ(3 times), Holy Spirit (3

times), Christ, Siong-te (3 times), Heavenly Father, Father, Son

Page 26: The Siong-te of Peace, Lord Jesus Christ, Head of theChurch, The Great King, Lord Jesus Christ (2 times), Christ (2 times), Lord (2 times), almighty loving Father God, Holy Spirit, Beloved Heavenly Father, Heavenly Father,

Confirmation Liturgy (pages 27-29)Page 27 Creator Ia-ho-hoa, Lord (3 times), Lord Jesus Christ

(2 times), Siong-te (4 times), Father in Heaven, HeavenlyFather, Jesus Christ, Saving Lord, Holy spirit,

Page 28: Jesus Christ, Siong-te, Head of the church, Great King, Lord Jesus Christ, Lord, Almighty Heavenly Father, Christ, Lord Jesus,

Page 29: Beloved Lord, Holy spirit, Lord Jesus.

APPENDIX 2 21

Names of God in PCT Liturgy Aggregated by Individual Liturgical SettingOrder 1 for Lord’s Day Worship

Term # ofOccurrences

Siong-te 10Ia-ho-hoa (transliteration of

Jehovah)6

Lord Jesus Christ 6Lord 6

Holy spirit 4Almighty God 3

Christ 2Eternal Father 1

Holy Spirit Siong-te 1Holy Father 1Holy Son 1Only God 1Most Holy 1

Most loving, most mercifulFather

1

Most holy gracious father 1Father 1Son 1

Christ Jesus 1Almighty Gracious Father

Siong-te1

Order 2 for Lord ’ s Day Worship

Term # ofOccurrences

Lord 33Lord Jesus Christ 14Almighty Siong-te 7

Ia-ho-hoa (transliteration ofJehovah)

5

Holy Father 3Holy son 3

Holy Spirit 3Siong-te 3

Jesus Christ 2Christ Jesus 1

Omnipotent Most MercifulFather

1

Most Merciful Father 1Lord Christ 1Lord Jesus 1

Eternally Praised Lord 1Omnipotent Siong-te 1

Father who has all things 1Three in One Siong-te 1

Most Holy Omnipotent Siong-te 1Most Holy Eternal Siong-te 1

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t

Order 3 for Lord’s Day WorshipTerm # of

OccurrencesSiong-te 10

Lord Jesus Christ 7Holy Spirit 4

Ia-ho-hoa (transliteration ofJehovah)

4

Lord 3Most Holy 2

Merciful Father 2Most Good 1

Most loving Father 1Father in Heaven 1

Lord Jesus 1Almighty Father 1

Lord Creator of heaven andEarth

1

Almighty Father Siong-te 1Father 1Son 1

Siong-te who hears our prayers 1Jesus Christ 1

Almighty Siong-te 1Order for celebration of Holy Communion

Term # ofOccurrences

Lord Jesus 7Lord Jesus Christ 4

Lord 4Siong-te 2Christ 2

Almighty Father Siong-te 1

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Peace Giving siong-te 1Great Shepherd of the Sheep 1Resurrected from the Dead

Siong-te1

Jesus Christ 1Order for celebration of Infant Baptism

Term # ofOccurrences

Siong-te 8Father 3

Holy Spirit 3Christ 3Jesus 3Son 2

Ia-ho-hoa (transliteration ofJehovah)

1

Lord Jesus Christ 1Heavenly Father 1Jesus Christ 1

Lord 1Eternal almighty siong-te 1

Almighty Father 1Holy Son 1Lord Jesus 1

Order for celebration of Adult BaptismTerm # of

OccurrencesHoly Spirit 6Jesus Christ 5

Lord 4Siong-te 4

Lord Jesus Christ 3Christ 3

Heavenly Father 2Father 2 Son 2

Ia-ho-hoa (transliteration ofJehovah)

1

The siong-te of Peace 124

Head of the Church 1The great king 1

Almighty Loving Father God 1Beloved Heavenly Father 1

Order for confirmationTerm # 0f

OccurrencesSiong-te 5Lord 4

Lord Jesus Christ 3Lord Jesus 2Holy Spirit 2Jesus Christ 2

Father in Heaven 1Heavenly Father 1Creator Ia-ho-hoa

(transliteration of Jehovah)1

Saving Lord 1Head of the Church 1

Great King 1Almighty Heavenly Father 1

Christ 1Beloved Lord 1

APPENDIX THREENames of God in 7 PCT Hymns (by hymn name and # in 2009 Hymnal)53 One Evening So Quiet written by Ko Chun-beng in 1982

Term # of OccurrencesLord Jesus 2

Father Siong-te 1188 In the Holy Scriptures written by Hugh A MacMillan (a Canadian) for the 1936 hymnal

Term # of OccurrencesLord 5

Siong-te 1Holy Son of Siong-te 1

Heavenly Father 1

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231 O Sing a New Song to the Lord written by Iu* Su-iong for the 1964 hymnal

Term # of OccurrencesSiong-te 4Lord 1

368 On the Night of His Betrayal written by Campbell Moody (British) around 1926

Term # of OccurrencesSiong-te 2

Saving Lord Jesus 1Saving Lord 1

Jesus 1447 Almighty Father, Source of All written by Iu* su-iong for the 1964

hymnalTerm # of OccurrencesLord 4

Saving Lord 1Almighty Heavenly Father 1

511 Light and Salt You Called Your Friends written by Te* Ji-giok in 1967

Term # of OccurrencesLord 5

Heavenly Father 1639 The Saints Saw on the Heavenly Throne written by Tan Khoe-chun for

the 1964 hymnalTerm # of OccurrencesLamb 3

Siong-te 1Lord 1

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APPENDIX FOUR 25 million images of God

Active

Agile

Amazing

Ancient

Artful

Beautiful

Bold

Boundless

Bright

Careful

Clever

Close

Compassionate

Constant

Creative

Dark

Eager

Erotic

Eternal

Exquisite

Fabulous

Faithful

Fiery

Firm

Flamboyant

Fruitful

Gentle

Gleeful

Glorious

Gracious

Great

Hardy

Holy

Hopeful

Hidden

Ingenious

Ingenuous

Insistent

Intimate

Irrepressible

Joyful

Kind

Lively

Luminous

Magnificent

Masterful

Merciful

Omnipotent

Persistent

Playful

Powerful

Precious

Provident

Radiant

Radical

Relentless

Resilient

Sensitive

Sensuous

Silent

Strong

Sturdy

Tenacious

Tender

Triumphant

Unpredictable

Unknowable

Warm

Wild

Wise

Wonderful

Affirming

Beaming

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Blessing

Brooding

Budding

Building

Caressing

Celebrating

Challenging

Comforting

Consuming

Cradling

Creating

Dancing

Delivering

Devouring

Discerning

Embracing

Empowering

Enabling

Encompassing

Enlightening

Enlivening

Feasting

Fertilizing

Forgiving

Freeing

Fulfilling

Gestating

Giving

Groaning

Hammering

Harmonizing

Healing

Hoping

Incubating

Invigorating

Judging

Laughing

Leading

Leaping

Liberating

Lifegiving

Limping

Loving

Mourning

Nourishing

Nurturing

Penetrating

Pondering

Protecting

Pulsating

Pursuing

Questioning

Redeeming

Rejuvenating

Roaring

Saving

Searching

Singing

Smiling

Soaring

Soothing

Suffering

Sustaining

Swelling

Uplifting

Wailing

Weeping

Willing

Winnowing

Archer

Architect

Artist

Author

Baker

Blacksmith

Breath

Breeder

Brewer

Builder

Carpenter

Center

Champion

Counselor

Creator

Craftsman

Dawn

Doctor

Eagle

Elder

Engineer

Farmer

Father

Fire

Fountain

Friend

Harbinger

Healer

Heart

Leader

Light

Lion

Loom

Lord

Lover

Maker

Mark

Mechanic

Mentor

Messenger

Mixer

Mother

Mystery

Ocean

Parent

Potter

Plumber

Prophet

River

Ruler

Root

Savior

Sculptor

Seamstress

Seed

Seeker

Soul

Source

Sovereign

Sparkplug

Spinner

Spirit

Spring

Surgeon

Teacher

Tinker

Weaver

Welder

Wellspring

Womb

Worker

Of Age

Of All

Of Blessing

Of Celebration

Of Children

Of Christmas

Of The Cosmos

Of Community

Of Creation

Of Desire

Of The Disabled

Of The Earth

Of Easter

Of Everything

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Of Every Thought

Of Eternity

Of Exiles

Of Faith

Of The Faithful

Of Forgiveness

Of The Forgotten

Of Gentleness

Of Good News

Of Goodness

Of Grace

Of Growth

Of Happiness

Of The Helpless

Of Hope

Of The Hopeless

Of Hosts

Of The Hungry

Of Incarnation

Of Innovation

Of Inspiration

Of Intention

Of Joy

Of Justice

Of Kindness

Of Learning

Of Life

Of The Little Ones

Of Love

Of The Meek

Of Mercy

Of Mystery

Of Nations

Of Nature

Of New Beginnings

Of New Life

Of Outcasts

Of Passion

Of Patience

Of Peace

Of The Poor

Of Prayer

Of Purification

Of Reality

Of Redemption

Of Resurrection

Of Salvation

Of Self Control

Of The Sick

Of Spring

Of The Stuff Of Life

Of Tomorrow

Of Truth

Of The Universe

Of Winter

Of Wisdom

Of Youth

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