THE "CRY" OF THE STONES AS A TESTIMONY OF GOD (IN CHRIST) A Perspective for World Evangelization

 

Laís Raysa Lopes Ferreira ¹

 

¹ Rio de Janeiro (RJ), Brazil

 

1. INTRODUCTION

"The essence of God is 'being or existence' - beyond human comprehension[1]" (Silva (2023), p. 139-143). "Through the relationship between God and man, which includes the response of the evangelized person (two-way communication[2]), faith is born" (Guder (2023), p. 138).

"In the space and manifestation of things, the concept of revelation is recognized" (Bentho (2023), p. 193), by "transcendence - that which goes beyond the immediate evidence of the experience of the world of life" (Luckmann (2014), p. 10).

Accessible to all, "general revelation [...] includes 'the testimony of God' through cosmic nature and human consciousness, and a residue of knowledge of original facts (creation, fall, flood, etc.) that has spread through tradition in cultures" (Ferreira (2022) apud Magalhães Filho (2011), p. 62 and 63).

"Through human history God reveals himself[3]" (Guder (2023), p. 138) - therefore, "the knowledge 'of God' (which he himself makes possible) is a special kind: it is the knowledge of the relationship experienced" (Guder (2023), p. 138).

It is understood that the 'Word' had to 'materialize' (literally), to the point of being firmly perceived - "the Word 'becomes flesh' so that we can hear it" (Guder (2023), p. 138 & Stern (2008), p. 179-180). "Jesus affirmed: "truly, before Abraham existed, 'I Am' (John 8:57)' [...] 'I Am' was another name for God" (Richardson (2008), p. 183); in a reference to special revelation.

"In special revelation, God (in Christ Jesus) communicates directly by 'His Word' ('written', or 'living' – John 1:14)" (Willmington (2015), p. 371-373). And, in a continuum, "general (cosmic) revelation and special revelation come closer together" (Richardson (2008), p. 231).

On "revelation [...] it is not limited [...] but expanded through the world of the text and the new-being it unveils[4]" (Bentho (2023), p. 193) - "symbolic universes, for example, are objectified systems of meaning that relate everyday experiences to a 'transcendent' level of reality" (Luckmann (2014), p. 12).

"In the New Testament, the word 'sign' (in Greek, semeion) occurs about 70 times [...] in Revelation, semeion can refer to a natural event, however, it often refers more to some miraculous act that authenticates divine activity (action); or, to an eschatological sign that points to the culmination of History" (Brand et al. (2018), p. 1568) - earthquakes (analogously, "cry of the stones"), for example.

"The problem of divine action is one of the 'Gordian knots' in the relationship between religion and science" (Covolan (2023), p. 12). "In the contemporary debate, a distinction is accepted between 'general divine providence' (in relation to God's creation and sustenance of the universe) and 'special' (in relation to God's direct interventions in nature and in the development of history)" (Silva (2023), p. 18).

"For Tomás de Aquino, from an eschatological perspective, the goal of divine miraculous interventions is human salvation" (Silva (2023), p. 168 and 170).

The present study intends to analyze extreme divine actions (manifestations) (testimonies of God) as communication of a message ("preaching", by revelatory insight) to humanity, from the historical-contextual eschatological perspective of signs (earthquakes as the "cry of the stones").

In the first session, God (in Christ - by special revelation, from the Abrahamic revelation) will be addressed as being (somehow) perceived by all peoples; in the second, the Church of Christ, its witness, mission, and failures will be characterized. Divine actions in nature (testimonies of God) will be analyzed in the third session, in relation to communication by symbolism (via stones). The time frame of this work is broad, up to the period known as the 'end of the world' (Christian theological perspective).

 

1.1.    METHODS

Based on a process of interrelated data collection and analysis activities, exploratory, applied and explanatory bibliographic research was carried out, seeking a broad interpretation using a qualitative method.

From biblical intertextual echoes that point to ‘stones’, and relate them to seismic shocks (in the context of ‘signs of the coming of Jesus and the end of the world’; by association and analogy, the ‘cry of the stones’ (earthquakes) provides the meaning of a message that points to the Creator.

 

2. LITERATURE REVIEW

2.1.    The Earth and the Knowledge of the Glory of the "Agnosto" Theo

According to (Richardson (2008), p. 21), just as Gideon (biblical hero - Old Testament) sought to know God's will through prayers (obtaining answers through a piece of wool), there is a historical record of a tradition (written by the Greek author Diogenes Laertius, from the third century AD), in which a Cretan hero (Epimenides) advised the Athenian citizens on how to get rid of a plague, by crying out to an (unknown) 'god-helper'.

"Epimenides apparent purpose with this was to give any god possibly connected with the plague issue an opportunity to reveal his willingness to help" (Richardson (2008), p. 21) - the prayer was indeed miraculously answered[5], the plague was stopped and sacrifices were offered on altars to the agnosto Theo (in Greek, unknown God). "The fact that such an inscription was found on an altar in Athens was confirmed by Paul (Acts 17:17)" (Richardson (2008), p. 22-23).

(Richardson (2008), p. 23-24) cites that the apostle Paul's speech (an attempt to argue against idolatry) pointed to Theos (a general term, familiar to Greek philosophers - used for any deity); however, it was related to Jesus. A typical case of cross-cultural communication – Jesus himself (Acts 26:17-18), in impeccable logic, had provided the master formula for tackling such a problem: it would be necessary for the eyes (minds and hearts) of the local people (even the scholars) to be opened, so that they could 'turn from darkness to light', by distinguishing the difference between the two – as presented in (Richardson (2008), p. 24-25).

Through an admirable cross-cultural perception (which captivated the attention of men accustomed to the logic of Plato, Aristotle and others), the God proclaimed by Paul at the Areopagus was neither 'strange' nor 'distant' - "according to reasoning, the Judeo-Christian God (YHWH, the Eternal) was represented by the altar of Epimenides" (Richardson (2008), p. 26).

According to (Richardson (2008), p. 27), Paul's success in his speech followed a 'continuous logic' (logical sequence in communication), by reasoning without gaps (a rule of local philosophical education) - until the subject of the 'resurrection of the dead' (not widely believed) was broached in relation to Jesus Christ. Here, (Richardson (2008), p. 28) considered a technical flaw, citing that it would have been necessary to first 'explain how and why Jesus had to die'.

It should be noted that, from the perspective of the testimony of the Christian community about the facts (possible at the time), the message of the ‘resurrection of Christ’ deserved to be at least investigated – Paul made it clear that “the resurrection of Christ gave him credit as the anointed of God” (Richardson (2008), p. 29).

The strategy regarding the recognition and identification of a God (the Lord, the Creator, the Sovereign, the Most High, the Eternal) and his actions among diverse peoples was first employed by the patriarch Abraham, as presented in (Richardson (2008), p. 30): the covenantal one to God (the Eternal, later known as Yahweh) initiates a surprising Creator-creature relational development, through a special revelation based on promises and blessings (on a temporal scale), from a determined geographical region (Canaan), with the specific purpose of “making him a blessing for all the families of the earth” (Richardson (2008), p. 31).

Regarding the Abrahamic covenant, the “happy surprise about the special revelation was to perceive God (the Sovereign) through the person of Melchizedek (head of a Canaanite clan in the city of Salem)” (Richardson (2008), p. 32) – then, there was a righteous one among the Canaanites, who also cultivated a relationship with the Most High Creator (only in El Elyon, which is Yahweh[6]), as discussed in (Richardson (2008), p. 33).

From this perspective, (Richardson (2008), p. 35) stands out that Melchizedek points to a 'symbol' or type of God's general revelation to mankind; and Abraham, the special revelation also to all mankind, on the basis of a covenant (recorded in the canon) - "God's general revelation is superior to his special revelation in two ways: i) it is older; and, ii) it has influenced one hundred percent of mankind (Ps. 19; Rom. 10:18)" (Richardson (2008), p. 35).

In Richardson (2008, p. 36), the special revelation of the Lord (Yahweh) is the Abraham factor - which "has continued to extend into the world throughout the ages" (Richardson (2008), p. 36) - and the general revelation of the Lord (Yahweh) is the Melchizedek factor - which, being prior, has always been on the scene (receptive, friendly to the special revelation and in magnificent interaction), "bringing the bread, the wine, and the blessing of welcome!" (Richardson (2008), p. 36).

Interestingly, (Richardson (2008), p. 36-37) also highlights a third revelation (the Sodom factor), which does not refer to the Lord (Yahweh) - Abraham obtained it through discernment[7] - due to an unclear ("apparently" friendly) relationship with another Canaanite king, of a hidden nature (Bera, king of Sodom[8]).  

The fundamental idea in (Richardson (2008), p. 37) is about the early witness of God's existence (and action) among the peoples of the earth, which prepares them for the acceptance of the gospel (of Jesus Christ) - the assumption that it is not possible to reach them being false[9].

In fact, God (the Creator) does make Himself known by His own (permanent and powerful) testimony, as well as His glory. Finally, God's plan to bless all peoples will be achieved[10], as highlighted in (Richardson (2008), p. 211) - "there is a final suspense: who among the sons (and daughters) of men will recognize (and not despise) the day of divine privilege when it approaches them?" (Richardson (2008), p. 211).

 

2.2. The Mission over Petrus (Kepha) concerning Petra (Kepha)

“The God of the Bible makes himself knowable: a central affirmation of both the Jewish and Christian faith[11] [...] by the capacity for perception and response to His self-revelation[12]” (Guder (2023), p. 19).

"God's purposes are universal" (Guder (2023), p. 24) - "in Christ Jesus (Mashiach), God entered human history and built the final bridge (Creator-creature[13])" (Guder (2023), p. 28-29) - the Church being necessary for the implementation of the witness of the gospel of salvation, according to Guder (2023, p. 30), and its public significance" (Guder (2023), p. 53 & Bentho (2023), p. 194).

"Witnesses experience events (self-revelations) from God" (Guder (2023), p. 53[14]). "The exercise of witnessing can be passive (when the person is present as a spectator) or active (when the person provides evidence as a witness)" (Brand et al.  (2018), p. 1634).

Reliable witnesses (and not, good communicators) are people who, "with the wholeness of their lives, make their communication authentic and powerful[15]" (Guder (2023), p. 39).

Regarding the Church's mission of evangelization, (Guder (2023), p. 21) draws on the basic assumptions (summarized in creeds and confessions), and reaffirmed from the traditions of Christian interpretation - "the gospel, then, is the good news of a (loving) God's desire that his (rebellious) creation be reconciled to him, as well as the action he has initiated (and is now carrying out) regarding that reconciliation" (Guder (2023), p. 21).

According to (Guder (2023), p. 42 and 143), one cannot neglect parts of the proclamation (Christ as model) - "one must respond to the 'total gospel (proclamation of the whole counsel of God[16])'" (Guder (2023), p. 42).

In a systematic and historical treatise on ecclesiology, (Bentho (2010), p. 16) analyzes the term ekklēsia[17] (according to the New Testament) in relation to the Old Testament and the Septuagint text in Greek.

"Before the early Christian community organized itself as a group distinct from Judaism, Christians took part in Jewish assemblies in the Temple, in the synagogues [...] little by little they began to organize themselves in homes (Rom. 16:5; 1 Cor. 16:19; Col. 4:15)" (Bentho (2010), p. 66).

As cited in (Brand et al.  (2018), p. 821-822), Jesus speaks about the building up of the Church (Matt 16:18,19); and in the event known as 'Pentecost' (Acts 2:2), the apostles recognized the birth of the Church as the work of Christ himself. "The apostle Peter[18] led the disciples and occupied a prominent place in the early Church[19] (Acts 1-5)" (Brand et al.  (2018), p. 1291).

"In the New Testament, Matthew 16:18 is considered the locus classicus of biblical criticism concerning the founding of the Church" (Bentho (2010), p. 82) - "there is a verbal paralogism (between the Greek words petros and Petra; and kepha, in Aramaic[20]) that has dominated biblical interpretation, and still resists today" (Bentho (2010), p. 89).

According to (Bentho (2010), p. 84), the emphasis is not on the identity of the Church, but mainly on Peter's position in early Christianity - "there are three currents still established: i) Jesus being the Stone (traditional interpretation); ii) the stone being Peter's confession (reformed interpretation); iii) Peter being the stone (modern interpretation)" (Bentho (2010), p. 84).

The author observes that "the exegetical problem of Matthew 16:18 is not solved through dogma, but through analysis, hermeneutics and exegesis" (Bentho (2010), p. 84) - "it is accepted as an unquestionable foundation that Christ Jesus is the Builder of the Church and the Rock on which the Church is founded" (Bentho (2010), p. 85).

As quoted in (Bentho (2010), p. 90-91), Jesus presents the ekklēsia as His congregation, community or people. He Himself, being compared to a builder – "the metaphor is that of a builder (oikodomos) or owner who builds his house; and (this builder) is called oikodespotēs; that is, the administrator of the building (oikodomia)" (Bentho (2010), p. 90-91) – or, to a head of household oikodespotēs, the owner of the house; which is the 'house of God' (bayȋt, in reference to bayȋt Israēl[21]) (Heb 3:1-6)" (Bentho (2010), p. 91-92); and, "God, the builder of all things (Heb 3:4)" (Bentho (2010), p. 93).

Unfortunately, the Christian Church of the present day has focused on proclaiming the gospel by ‘incomplete’ message (which regards personal salvation as an end in itself), according to (Guder (2023), p. 25-26) – however, there are more far-reaching purposes of God[22].

Also pointed out in (Guder (2023), p.20), divine self-revelation (a central emphasis in Christian thought) has been ignored (undervalued) since the beginning of modern critical thought (Enlightenment, 18th century) - "many Christian thinkers drastically reformulated the Christian faith (erroneously)" (Guder (2023), p. 20). Such churchmen were "unable to continue to accept the claim that God is personally involved in human history and can be known" (Guder (2023), p. 20) - a "(threatening) flaw" (Guder (2023), p. 21).

"The Church can never forget its limitations and weaknesses[23] - sin is still a latent reality (Eph 4:13)" (Bentho (2010), p. 49) - but "the anthropological identity of the ekklēsia does not reduce its greatness[24], on the contrary, it translates it[25]" (Bentho (2010), p. 49).

 

2.3. God in the Testimony (and Homiletics) of the Stones

"Rocks abound in biblical lands" (Champlin (2013), p. 718). "Stones are pieces of rock [...] like fragments of small size" (Champlin (2013), p. 156) - their importance to the people who lived in that region being "perfectly understandable" (Champlin (2013), p. 156).

"Stones served as important memorials [...] a memorial consists of something by which people have their memory jogged about some event or personality[26]" (Champlin (2013), p. 216) – in Hebrew, the word is azakarah (whose root means 'to sting', 'to thorn'), initially associated with sacrifices (in the sense of bringing to mind the essence of religious worship, like 'thorns', which 'thorn, penetrate or stimulate' the mind, as a reminder), according to (Champlin (2013), p. 216).

As cited in (Champlin (2013), p. 216), another word used for 'memorial' in Hebrew is moemosunon; which in the Septuagint, can have the meaning of 'simple memory' (I Clement 45:8; Ps 34:16) - "a cognate Greek word is mnéma (tomb), because it recalls, in a special way, some deceased[27] person [...] or mneme (memory)" (Champlin (2013), p. 216). "The stacking of stones in tombs referred to a ritual meaning of ancient peoples" (Lennox (2017), p. 199).

"The book of Joshua is central to the biblical message [...], it clarifies divine action; and its stories illustrate how God brings salvation[28]" (Lennox (2017), p. 37). "In Greek, the names Joshua and Jesus are identical (Lennox (2017), p. 39).

In the narrative of the crossing of the Jordan, the building of memorial stones stands out (Josh 4:1-9) - "because of the nature of God (someone who promises and fulfills), it was important for Israel to have a good memory[29]" (Lennox (2017),  p. 116 and 123) - "the use of stones as a 'sign' means much more (than just stones[30])" (ALDEN, 1980, p. 18 apud Lennox (2017), p. 117).

In the conquest and colonization of Canaan, a specific 'role' in which stones were used was that of 'witness' (of the renewal of the covenant in relation to God) (Josh 24:26-27), according to (Lennox (2017), p. 348-349) - since, "the Lord had heard all that had been promised" (Lennox (2017), p. 349), the presence of the great stone (silent at that moment) would testify against the people of Israel about the breaking of the promise – as if the stone were 'endowed with personality' in order to play this role, according to (Champlin (2001), p. 987). In fact, it's an interesting[31] association.

"In a number of cases in the Old Testament, the word 'testimony' (in the Septuagint, marturía[32]) refers to the decalogue, as a clear affirmation of God's will (Exod 25:16,21)" (Champlin (2013), p. 407).

According to the biblical collection, all creation listens (not just stones) - "being created by a command" (Spurgeon (2020), p. 1108), and can express itself - "for it must express praise" (Spurgeon (2020), p. 1109) (Ps 148:5; Ps 19:1-4; Gen 1:1). The act of 'expressing oneself' points to the idea of communication (in this case, from creation[33]) - "communication is a process [...] in which the analysis of context is superimposed on content" (Mattelart & Mattelart (2012), p. 70). "By describing the functioning of different modes of behavior in a given context, the emergence of meaning[34] is apprehended" (Mattelart & Mattelart (2012), p. 70).

As quoted in (Stott (2006), p. 146 and 361) communication (transmission of a message) given by God to people 'builds bridges' [...] between 'chasms of mutual incomprehension' (for example, between divine revelation and human experience).

By approaching the technique, Shannon considered the 'communication process' to respond to a linear scheme (mathematical theory of communication[35]) - however, "his theory absolutely failed to take into account the significance of signals, the meaning attributed to them by the recipient and the intention behind their emission" (SHANNON, 1948 apud Mattelart & Mattelart (2012), p. 58-61). "The essence of communication lies in relational and interactional processes [...] through a succession of messages (logic of communication)" (WATZLAWICK, 1967 apud Mattelart & Mattelart (2012), p. 69-70). (Guinda (2003), p. 224-233) cites Watzlawick's (1967) model of communication in five rules[36].

"Communication is a characteristic aspect of preaching" (Guinda (2003), p. 234) - and homiletics[37] should show the ways to improve the 'art of preaching': who preaches, and what (the role of the preacher), to whom (the role of the community of listeners), for what (the purpose), and how (verbal, non-verbal or paraverbal language), according to Guinda (Guinda (2003), p. 14).

 (Gonçalves (2023), p. 15) considers it necessary to understand the concept of preaching as the Word of God - "God speaks [...] and communicates His will" (Champlin (2013), p. 16 and 18).

Regarding divine statements: “what God has said will have fulfillment, given His power to make what has been said come true” (Champlin (2013), p. 18-19); that is, “the Word of God is historical [...] in the dynamic sense (makes history)” (Champlin (2013), p. 19).

The New Testament presents a new revelation of “God in Christ Jesus man” (Stern (2008), p. 181-182).

There is a concept referring to the expression ‘Word of the Lord’ – dabar, in Hebrew, from the root dbr (deu); logos and rêma, in Greek – according to (Champlin (2013), p. 18): “the root of the word refers to the idea of ‘that which is behind’ [...] involving both a noetic (thought) and a dynamic (power) element” (Champlin (2013), p. 18) – by “the link between a thought and its power (or action), one considers not only what is written (the words), but also the actions they represent” (Champlin (2013), p. 18).

Regarding God's action, "His power to act is communicated to creatures [...] and thus we recognize it in nature" (Silva (2023), p. 38). Attributing the idea of a superactive power to God[38], Tomás de Aquino argues that the human mind cannot approach God, except by resembling His effects, as (Silva (2023), p. 149) discusses - "God can do what is impossible [...] logical possibility should not be taken as the real possibility (and does not limit the real power) for God" (Silva (2023), p. 151).

In order to understand the "universal creative action of God" (Silva (2023), p. 21), the author considered analyzing the concepts of cause and causality[39] in this matter, arguing that "God depends on the natural order to act, yes, but he also acts as natural[40] causes" (Silva (2023), p. 19). "As for the actions that God performs, some are immanent (the direct actions of God's will and intellect) and others are transitory (indirect or direct, which can be understood as ad extra Dei[41])" (Silva (2023), p. 152-167).

Given the contemporary[42] debate, a group of scholars (philosophers, theologians, physicists, cosmologists, biologists, neuroscientists, etc.) dedicated themselves to the problem of providential divine action in nature, starting with the Divine Action Project[43], in which the notions of general and special divine action were clearly defined - a) General Divine Action (GDA): refers to God's actions that pertain to all creation universally and simultaneously (initial creation and the maintenance of scientific regularity and the laws of nature); and, b) Special Divine Action (SDA): refers to God's actions that pertain to specific times and places in the world (including the traditional understanding of miracles, the notion of particular providence, answers to prayers of intercession, etc.[44] ) - as quoted in (Silva (2023), p. 62-64).

"Regarding the miracle of the crossing of the Jordan, signaled by stones, Joshua considered it a demonstration of God's great power (Josh 4:24[45])" (Lennox (2017), p. 122-123). The incredible impact of this miracle generated fear, perhaps for salvation, taking the case of Rahab as a basis, who "became aware of God's great power and stopped following other gods to follow the Eternal (Josh 2:9-13)" (Lennox (2017), p. 123).

"God is continually active in the universe[46]" (Silva (2023), p. 197).  However, "God's action remains hidden from science (ontological concealment of cause) [...] God himself being, for our senses, the most hidden and secret cause, who acts immanently in creation" (Silva (2023), p. 79 and 171).

 "An earthquake is the shaking, shifting, eruption and vibration of the earth, in underground rocky areas, with corresponding reflections on the surface of the planet" (Champlin (2013), p. 389). Earthquakes always leave people perplexed (not knowing for sure their cause), because areas that everyone thought were free from this seismic activity suddenly, without the slightest explanation, produce some great tremor[47]" (Champlin (2013), p. 389) – "an earthquake is mentioned in connection with the crucifixion of Jesus (Matt. 27:51-54), and another, the resurrection (Matt. 28:2)" (Champlin (2013), p. 390).

There may be a message to be communicated (Champlin (2013), p. 390) (for example, in a context of signs, in relation to the parousia or second coming of Christ)[48] - "the predictions concerning our time indicate that, as the end of our age draws near, earthquakes will become the horror of men [...] Christians for centuries have talked about the coming of the great Tribulation soon" (Champlin (2013), p. 390).

 

3. FINDINGS AND DISCUSSION

There is an account in Luke's gospel (New Testament) of what has traditionally been called the 'triumphal entry', according to (Neale (2015), p. 229) - "the people shouted an acclamation to Jesus as King: 'Blessed is the King who comes in the name of the Lord! (Luke 19:38, quoting Ps 118:26)" (EVANS & SANDERS (1993), p. 140-154 apud Neale (2015), p. 229).

But in the same crowd, Pharisees admonished Jesus to rebuke his disciples (Luke 19:39) - "He replied that 'creation itself would speak' if they were silent: 'I tell you,' he replied, 'if they are silent, the stones will cry out' (Luke 19:40)" (Neale (2015), p. 229). "Jesus comment about stones 'speaking out' suggests that all creation joined in recognizing His anointing as rightful King. If those whom God created in his image did not cry out, it would not change the fact that Jesus was King (creation itself would proclaim the truth[49])" (Neale (2015), p. 230).

In this passage, the expression used by Jesus about 'the cry of the stones' is only quoted in the Gospel of Luke[50] - a peculiar writing among the others[51] - however, "the reference to 'stones' (Luke 19:40) offers intertextual echoes" (Neale (2015), p. 230[52]); for example, in relation to seismic tremors (earthquakes), as signs of Christ's return (Christian theological perspective[53]).

"Jesus' teaching confused the crowd, especially about the future[54]" (Richards (2021), p. 75-76) - based on Matthew's Gospel, the disciples raised important questions: i) 'what sign (semeion) will there be of the end of the world?' (answered in Matt 24:4-25); ii) about Jesus' return, 'what sign will there be of the coming?' (answered in Matt 24:26-35); and, iii) 'when will these things be?' (answered in Matt 24:36-41) - as quoted in (Richards (2021, p. 76). In better perspective (Table 1):

Table 1

Table 1 Attention - Last Divine Signs to Humanity (Isa 7:14; Luke 2:34; Matt 12:39-40).
Signs of Jesus' coming and the end of the world	- [...] (marked by suffering/loss) - earthquakes (plural, more than one) - worldwide reach in terms of preaching the Gospel [55]
Sign of the beginning of the end of the world (specifically)	"Will begin with the fulfillment of Daniel's prophecy (Dan. 8:13; Dan. 9:27; Dan. 11:31; Dan. 11:36; Dan. 12:11), about 'the abomination of desolation' (Matt. 24:15)" (Richards (2021, p. 76 and 77).
Temporal sign (about the coming of Jesus)	"The rest of chapter 24 and the whole of chapter 25 of Matthew develop a single theme. Until Jesus actually returns, God's people (Jews and Gentiles) must remain alert, always ready [...] it could be at any moment (Matt 24:42-44; Matt 24:45-51; Matt 25:1-13; Matt 25:14-30; Matt 25:31-46)" (Richards (2021, p. 76).
Source Adapted from (Richards (2021, p. 76-77 and 123-125).

 

"A sign is a symbol, action, or occurrence that points to something beyond itself" (Brand et al. (2018), p. 1568). However, although "signs can be a verification of God's presence and power at work [...] they can be falsified[56]" (Brand et al. (2018), p. 1569) - historical-contextual analysis is necessary for proper verification[57].

Considering the context of 'signs of the coming of Jesus and the end of the world' (on a temporal scale, with increasing frequency and intensity[58]), the 'cry of the stones' (symbolic reference to earthquakes) provides the meaning of a message that points for the Creator Himself, for His testimony (and power[59]) – for the plausibility of the event at a global level[60], such information would also be passed on to all people.

By analogy, there would be communication (like 'the speaking' of God) via stones[61] – in fact, “language combines with ritual acts and symbols in the expression of a sacred cosmos” (Luckmann (2014), p. 82), according to comparative table (Table 2):

Table 2

Table 2 The Testimony and Homiletics of the Stones (Lk 19:39-40; Matt 24:7; Rev 6:12 & Rev 11:13)
Someone said (who)	The preacher	The crowd (at the entrance to Jerusalem)	The stones
Something (what)	The content	Expression of praise "Hosanna to the Son of David" (Richards (2021), p. 68, 120, 184).	Expression of praise (Ps 148:5; Ps 19:1-4) (Spurgeon (2020), p. 1109).
To other (to whom)	Listener community	The crowd (at the entrance to Jerusalem)	For all people (a crowd)
In a language	Intelligible[62] language	Acclamation (verbal)	Revelatory insight (symbolic acclamation)
With what intention (for what)	Purpose	"Jesus acclaimed as King" (Richards (2021), p. 68).	Signal the 2nd coming of the King (God, in Christ) and the approaching end of the world
Source: Adapted from (Guinda (2003), p. 21).

 

4. CONCLUSION

"When God speaks, His word [...] actively intervenes in human activities" (Champlin (2013), p. 19 and 20) - "no one can be inattentive [...] and remain blameless" (Champlin (2013), p. 20).

However, through symbolic language, "through the expression of revelatory insight into the nature and meaning of reality" (Silva (2023), p. 63-64); considering the 'stones' (icon sign), and the 'actions of God - cry of the stones' (index sign); there may not be perfect signification[63], but the character of the message is guaranteed (there will be an idea about the expression of testimony), even if there is no interpreter (Mattelart & Mattelart (2012), p. 34-35).

"The analysis of symbolic systems is not an experimental science in search of laws, but an interpretative science in search of meanings" (GEERTZ, 1973 apud Mattelart & Mattelart (2012), p. 152) – God acting in human history (for some reason), in this case[64].

"The Abrahamic covenant did not mark the first time that God revealed himself to man through direct divine communication" (Richardson (2008), p. 171) – the relationship between Abraham and Jesus of Nazareth (his descendant, born 1,900 years after him) was reaffirmed by the same (God, in Christ), and continued the perspective of the Abrahamic covenant in world history (special revelation, now characterizing general revelation), according to (Richardson (2008), p. 183).

 "If there is any testimony in general revelation about special revelation, there is a theoretical possibility of salvation by faith [...] Paul seems to be open to this possibility (Rom. 10:18,20) [...] but it is questionable" (ERICKSON, 1983, p. 170-173 apud Willmington (2015), p. 371-372).

However, witness (for example, of God 'in the stones') can "open a window onto the Word" (GEISLER, 1998, p. 307 apud Willmington (2015), p. 258) - a perspective that would contribute to world evangelization[65].

In fact, "since in special revelation God's direct communication takes place through His 'written' Word, and also through His 'living' Word" (Willmington (2015), p. 371-374) - there are many methods[66]. "Communication, characteristic of preaching" (Guinda (2003), p. 234) "can be analogical (non-verbal or paraverbal)" (Guinda (2003), p. 229), for example – because "the concept of biblical preaching is not entirely clear [...] what is decisive is that it is in accordance with the Gospel" (Guinda (2003), p. 28 &Guinda (2003), p. 135) (Figure 1 and Figure 2) [67]:

Figure 1

Figure 1 A "gaze" (Num 21:6-9). Source Own authorship.

 

Figure 2

Figure 2 A "spiritual gaze" (John 3:12-21; Luke 23:38; & John 19:19-22). Source Own authorship.

 

CONFLICT OF INTERESTS

None. 

 

ACKNOWLEDGMENTS

None.

 

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