However, while I find the
metaphysical theorizing rich, such literal non-remembrances do not appear
necessary or merited given a strict reading of the textual language alone. The
passages regarding the word ‘remember’ do not appear to promise or indicate
complete removal of evil and sin from God’s thought. The root Hebrew word that
is here translated as ‘remember’ is ‘ זכר’] ‘ zakar’], which has an active
component. The remembering is not simply intellectual—it is meant to move one
to action based on what one is remembering and one’s relationship or duties to
the events or persons involved. It is also used in contexts of announcing,
praising, holding against, and proclaiming.
We can see this in other passages
with the same word, where it seems clear God had not eliminated either the
thought or existence of the relevant person: “Then God remembered Rachel, and
heeded and opened her womb” (Genesis 30:22). If I ‘zakar’ my mother’s birthday,
I will not just know that it is today—I will give her a call. Remembering that
it is trash day, on this conception, is not just intellectually knowing trash
is collected—I will go outside and move the cans to the curb. If I do not
remember, in this way, an action someone did against me, I will not go about
proclaiming it to others and acting in accordance with it. (Amy Seymour, “Time
and the Nature of the Atonement,” in Oxford Studies in Philosophy of Religion,
ed. L. Kvanvig Jonathan [Oxford: Oxford University Press, 2013], 188)
