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The Revelation of Literature
The Editors

One of the greatest means of communication is the human word. By it man reveals himself, makes known his thoughts, his innermost being, his heart. Thus he enters into that contact with ethers which establishes relationship and creates communion. If there is a response, if they listen to one another, true dialogue can begin, and this dialogue is the sign of deep understanding, of underlying depths in common.
Words also have the power of drawing man into adventure, because through them he surrenders himself, and this entails risk for several reasons. We do not know how we are going to be understood, nor what use will be made of our words; the consequences of words once spoken are unknown. It is like throwing a pebble into water, we cannot tell how far the ripples will extend. Neither do we always know the power of words. They can wound, they can kill, but they can bless, bring happines, give life. The authors of the Bible were very conscious of the power of the human word, and still more c;f the power of the divine word. The fine texts of the Bible on this subject are well known. The word of the people of God has become the instrument and the expression of relations between God and humanity.
Speech is a risk also because it can be ambiguous, either intentionally or through the impossibility of expressing oneself fully. Speech is always a partial expression, it is impossible ever to convey the whole reality. The difference between semitic and western literature, particularly in the scientific and technical fields, is due to the consciousness of this characteristic of the human word. Western literature attempts to analize reality, whereas semitic writing describes it, giving an impression of reality by approaching it from different angles.
The creative force of words is best expressed by the Hebrew word davar, which is used for "word'", "to speak" and "thing", thus man
ifesting a dynamic link between the thoughts expressed and the actual reality. Words can record events, interpret them, transmit them, and thus have an influence on future history. Ir_ a sacramental, or quasi-sacramental act, the word can make past events live again, so that history exercises its influence on the present and prepares the future. Thus human history is marked by an inevitable interweaving of events tompered by the mutual and multilateral influence of action, thoughts and literature. In this ensemble critical reflection can play a determining role. Solidly anchored in reality, man, reflecting on history, can bring about a change in thinking, speaking and acting. The centre of reality made hi the image of God, he can thus influence the course of history and relations among men, although the heritage of the past will always be a drag on his efforts.
The number of Sidic which we are now presenting to our readers, deals with the image of the Jew in non-Jewish literature. Obviously relations between Christians and Jews, or rather the lack of these relations, is reflected in literature. A history of Jewish-Christian relations could be written from a literary standpoint. And here, we are not speaking of theological or exegetical works, but literature as such, novels, short stories, legends, poetry, plays, etc. Many of the characteristics already mentioned find application in this connection.
Literature is revealing. In general, writers study and give expression to people's thoughts and sentiments. But they not only reflect a mentality; they are its cause. Literature moulds generations, passing on interpretations of history and events from one generation to the other, and in this way, keeping attitudes alive and reinforcing them.
Although different tendencies are to be found in literature dealing with the Jew, generally speaking the presentation is mainly negative. It isnot the expression of a dialogic attitude between Christians and Jews; on the contrary, it is mostly a caricature, serving in different ways and for diverse reasons the glory and supposed superior goodness of those who, with "`head held high" give thanks to God that they are not as other men (cf. Lk. 18: 11 ). Thus, literature can become a serious accusation, if we take into account the reality of which it is the expression. It is only with a humble and contrite heart that the Christian can stand before this mirror. Because of this the reading of this number of Sidic will not be a pleasant diversion. It should lead us to examine our own interior and exterior attitude towards the Jews. To what extent exactly have
we ourselves been influenced by literature? How urgent a task is ours, to promote "`respect and mutual understanding"!
Fortunately, literature can also express and reflect what is positive in relations between Jews and Christians and this is happening more and more. This is all the more promising that the creative force of the word is capable of renewing the face of the earth (cf. Ps. 104:30). We hope that reflection on the literary expression of reality will incite our readers to rediscover the inspired literature, the Word of God, which points to the love of God Himself, as the norm of human life and expression.