What kind of Christology?

In 2016, I published Messiah in Weakness: A Portrait of Jesus from the Perspective of the Dispossessed (Eugene, OR: Cascade, 2016). The book's synopsis is as follows:

Kim raises a perennial question about Jesus: How can we approach the historical Jesus? Kim proposes to interpret him from the perspective of the dispossessed--through the eyes of weakness. Exploring Jesus' experience, interpretation, and enactment of weakness, understanding weakness as both human condition and virtue, Kim offers a new portrait of Jesus who is weak and strong, and empowered to bring God's rule, replete with mercy, in the here and now. Arguing against the grain of tradition that the strong Jesus identifies with the weak, Kim demonstrates that it is the weak Jesus who identifies with the weak. The paradoxical truth with Jesus is: "Because he is weak, he is strong." In the end, Jesus dies a death of paradox that reveals both his ultimate weakness demands divine justice, and his unyielding spirit of love for the world and the truth of God.

I have an issue with the "strong" Messiah, which is the Western view of Jesus characterized by triumphalism, colonialism, and supersessionism. In this view, he is fully divine and all-powerful. He defeated death and evil and completed salvation for humanity through his voluntary redemptive suffering. This is the Western Jesus of triumphalism. In this Western view, Jesus also appears as a colonial ruler who is the way. Likewise, John 14:6 ("I am the way, and the truth, and the life. No one comes to the Father except through me") is interpreted exclusively. All countries and cultures must accept him as the way and the truth. Non-Christians and their countries are forced to convert to the Western gospel of Jesus. It is our known history in the 19th and 20th centuries that commerce and Christianity went to other countries hand in hand. Colonialism and Christianity are hardly distinguishable in many colonized countries in Africa and the Caribbean. Similarly, this kind of triumphant, colonial Messiah opposes Judaism or Israel. Namely, the issue is supersessionism or Antisemitism in that Jesus replaces the old covenant with Israel. Jesus's sacrifice is perfect once and for all and completes salvation. The law's time ended with Israel. Now is the new time for the church through Jesus. Old religion and tradition are rejected and relegated to inferior things.

But Jesus was born into a poor abnormal family and experienced weakness as a poor Galilean Jew. He did his best to proclaim God's good news and was executed by the Roman authorities. He showed God's way and truth; nevertheless, his work is not complete. The end did not come yet with his resurrection, and his work must continue with his followers.


Jesus was a devout Jew who never denied his Jewish identity and his loyalty to God. He affirmed the law and prophets. He did not preach about the heavenly kingdom of God. Rather, his primary concern was the rule of God in the here and now. His claim is God rules, not the Roman emperor. He proclaimed "the good news of God," not that of Rome. He broke the laws of Sabbath and purity to advocate for the sick and the marginalized. This led to his death. In other words, he did not come simply to die for sinners but to testify to the truth of God (John 18:37). His death is the result of what he said and did in proclaiming God's rule, not Caesar's. His "dangerous" teaching and action cost him a life.


The Western view of Jesus with an emphasis on his power and glory is in error because we ignore his humanity with weakness in first-century Palestine where so many people suffer, including Jesus. There are physical ills, social ills, famine, economic exploitation, and slavery. Why should we deprive him of his humanity and his weakness? Why do we not talk about his struggle to understand the chaotic world lacking God's rule?


In 2 Cor 13:4a, Paul also admits the fact that "he [Jesus] was crucified 'by or from weakness' (eks astheneias)." That is, he insinuates that Jesus could not avoid or overcome Roman violence because he had to continue preaching God's kingdom against Rome. In this regard, the often-made translation of "in weakness" for eks astheneias does not convey Paul's meaning. In fact, Paul contrasts eks astheneias ("by or from weakness") with ek dunameos theou ("by or from the power of God") with that phrase. Paul's point is clear in 2 Cor 13:4: 1) Jesus was crucified because of his humanity, which is weak; 2). But he lives because of the power of God.


There are historical facts about Jesus's crucifixion that cannot be fabricated or oversimplified. History is one thing, and what it means to people after the event is another thing. We must know why he was brought to death. The main reason is that he said and did something against Rome. He could not overcome violence and torture.


Now all those who hear the story of Jesus and his crucifixion are challenged to live differently because of his tragic death. On the one hand, people must say his death is a tragic one and wrong. Evil and torture are wrong. How can an innocent person be crucified? Injustices must be named and those who were responsible for his death must be judged and condemned. It is not God's character that allows his innocent Son to be killed for vicarious death paying for sins. On the other hand, Jesus's terrifying death is a holy sacrifice of love for God and the world because he did not spare his life to proclaim the good news of God in the world.

Therefore, the statement "Jesus died for us" (Rom 5:8; 2 Cor 5:14) can be understood as a moral challenge, as opposed to the payment understanding of sins. Namely, the challenge is that people must live a moral life of justice for others, moving away from an egoistic lifestyle.


We need a correct interpretation of Jesus’s death. In other words, not all interpretations are valid. Especially, the problematic interpretation is found in the following lyrics, which show a most selfish form of religion: "The Lamb of God in my place, your blood pour out, my sin erased. It was my death you died. I am raised to life; Hallelujah, the Lamb of God." In other words, the point of the song is simple: “Jesus died for me, and I don't die. I am raised to life. All done and no worries."

Monotheism, Biblical Traditions, and Race Relations

Forthcoming
Monotheism, Biblical Traditions, and Race Relations
Cambridge University Press, Feb 2022
Pre-order: Cambridge || Amazon
In the Hebrew Bible, various aspects of theism exist though monotheistic faith stands out, and the New Testament largely continues with Jewish monotheism. This Element examines diverse aspects of monotheism in the Hebrew Bible and their implications to others or race relations. Also, it investigates monotheistic faith in the New Testament writings and its impact on race relations, including the work of Jesus and Paul's apostolic mission. While inclusive monotheism fosters race relations, exclusive monotheism harms race relations. This Element also engages contemporary biblical interpretations about the Bible, monotheistic faith, and race/ethnicity.

"To believe" in John's Gospel

"To believe" (pisteuo) in John's Gospel is more than to believe something or someone. Rather, it means to believe in God and also in Jesus. This means trusting and following them wholeheartedly. By the way, in this Gospel "to believe" occurs more than 80 hundred times while there is no occurrence of the word faith at all. Faith is expressed in all verbal forms. John takes 80-90% of the total occurrences of "to believe" expressions among the four Gospels. In John, trusting God requires to trust his Son. To trust his Son means to hear him and abide in his teaching. So he says like this in John 8:31-32: "Then Jesus said to the Jews who had believed in him, ‘If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.’"
Similarly, he also says in 10:37-38: "If I am not doing the works of my Father, then do not believe me. But if I do them, even though you do not believe me, believe the works, so that you may know and understand* that the Father is in me and I am in the Father.’"

John 14.11 also strikes a similar chord: "Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves."

"Believe" in John (59 matches):
1:7, 50; 3:12, 18; 4:21, 42, 48; 5:38, 44, 46; 6:29f, 36, 40, 64, 69; 8:24, 45; 9:18, 35, 38; 10:25f, 37; 11:15, 25, 42, 48; 12:36f, 39; 13:19; 14:1, 10, 29; 16:9, 30; 17:20f; 19:35; 20:25, 27, 29, 31

"Believed" in John (24 matches):
1:12; 2:11, 22-23; 3:18; 4:39, 41, 50, 53; 5:46; 7:5, 31, 48; 8:30-31; 10:42; 11:40, 45; 12:38, 42; 16:27; 17:8; 20:8, 29

Doing theology in times of science and climate crisis

Science reveals to us many things. We no longer think the earth is the center of the universe. Our planet is like one dot, like the dust, compared with the still-expanding universe in which there are about 200 billion galaxies in 2021. Each galaxy has about 100 billion stars. We belong to the Milky Way. We no longer think of two dimensions of heaven-and-earth. Scientists say Earth is 4.54 billion years old. According to big bang scientists, there was a big bang 13.8 billion years ago, which is the beginning of the current time.  The modern human species, homo sapiens, appeared around 200,000 years ago.

Our planet stands at the brink of collapse because of the climate crisis, which is human-made. What can we do? What theology do we need to explore? Enigmatic questions ensue. 

Adieu 2021

This year is special to me. I was promoted to Full Professor at my school. I reflect on the past 30 years of my relentless journey apart from Korea, my mother country. 

 

Teaching Philosophy

TEACHING PHILOSOPHY

I foster and teach to engage in the knowledge of who we are in this world in which we see our diversity and differences. In my teaching, diversity is not a given but a source of critical engagement with each other. I value both a critical and self-critical stance toward any claim of knowledge, truth, and reality. I emphasize the following as pedagogical goals: learning from others, challenging one another, affirming who we are, and working for common humanity in differences. In my teaching, all in all, I communicate critical diversity and transformative identity in a variety of life contexts.

Life is a vapor, yet it is not vanity

Since 1991

In 1991, I never knew that I would live permanently in a foreign land. 

It has been thirty years during which I kept finding myself adrift. 

A life uprooted from the mother country is an agony that defies any treatment.

Against the tide of uncertainties and delays in my life, 

I have voyaged disparate seas of Panama due to my business assignment, 

Miami for my reassignment in business, 

Chicago for theological study in my second career, 

Nashville for a doctoral program, 

and Richmond for my first second-career job.

Through the hump and bumps, I have walked a tightrope. 

Thank God. I am here. I love what I am. 

Life is a vapor, yet it is not vanity.

Live in the Present (Poetry book)

 

Monotheism, Biblical Traditions, and Race Relations

Coming soon, Feb 2022

Pre-order: Cambridge || Amazon

 

Monotheism, Biblical Traditions, and Race Relations

In the Hebrew Bible, various aspects of theism exist though monotheistic faith stands out, and the New Testament largely continues with Jewish monotheism. This Element examines diverse aspects of monotheism in the Hebrew Bible and their implications to others or race relations. Also, it investigates monotheistic faith in the New Testament writings and its impact on race relations, including the work of Jesus and Paul's apostolic mission. While inclusive monotheism fosters race relations, exclusive monotheism harms race relations. This Element also engages contemporary biblical interpretations about the Bible, monotheistic faith, and race/ethnicity.

Judah

According to the Synoptic Gospels, Judas Iscariot is the betrayer of Jesus. Because of his betrayal, Jesus is arrested easily or fast and tried and crucified eventually. But strictly speaking, Jesus's crucifixion would occur even without Judas' betrayal. In fact, Jesus became the target of arrest because he was dangerous in the eyes of Rome and Jerusalem. He was dangerous because his message and actions challenged the power system of the Roman Empire. He was against the system. He was supposed to be hated and killed by the power.
Therefore, we should not think that Judas helped Jesus die and that he cooperated with God by betraying him as if God planned to kill him. Judas's action was simply evil and is condemned. He cooperated not with God but with political-religious authorities. He did not understand God's will or Jesus's work.

Again, we must make it clear that God's plan is not Jesus's crucifixion. God wants Jesus to reveal the good news of God (not the good news of Rome) and his righteousness. Jesus did his best doing the work of God, risking his life. He was put to death because of his faithfulness to God and because of his recalcitrant spirit against the system. But God raised him from the dead.

Therefore, Judas Iscariot cannot be thanked for at all. Jesus's crucifixion or resurrection occurred not because of Judas's betrayal. His crucifixion resulted because he boldly proclaimed God's good news and his righteousness without sparing his life. His resurrection occurred because of God's power.

The high view of Judas comes from the later Gnostic Gospel--The Gospel of Judas Iscariot-- in which he is portrayed as a true disciple who understands God's plan for Jesus's sacrifice.

Communal Revival and the New Testament

I presented at the 2021 Ellison-Jones Convocation at Virginia Union University.  

For a full document, click this link.

"The past 16 years are just like a twinkling of an eye. This is my 17th year teaching at this beloved school—Samuel DeWitt Proctor School of Theology. I cannot enumerate all the blessings I have received from this school and the larger community beyond this since 2005. I thank all my students, alumni, faculty, staff, and friends from near and far for their unwavering support of me. In particular, I thank Dean John Guns for his transparent leadership and fervent hope for our school.

        I am excited to be part of this year's Ellison-Jones Convocation as a presenter. My topic is communal revival and the New Testament. What I present to you is my interpretation of communal revival from the perspective of the New Testament. I am going to talk about Paul’s “body of Christ” metaphor and Jesus’s preaching of the gospel of God."

A New Translation of 1 Corinthians 12:27

Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους (Hymeis de este sōma Christou kai melē ek merous, 1 Cor 12:27). 

My new translation: "Now you are the Christic body and parts of each other." Indeed, I translated 1 Cor 12:12-27 again and understood the text better because of that. 

I intended the Greek noun melos to be translated as a part, not as a member so that readers would not equate it with a social member. We should not forget that the source domain of Paul's body metaphor is the human body.

Marginality and human transformation

[Photo courtesy of Inhee Lee]

We all live in a harsh world. To a different degree, we experience marginality. I believe marginality is a creative space for transformation. There are three moments or attitudes which are conducive to human transformation:

"I am no-one" is an attitude that I am nothing before God. I am the dust (ʿāpār, Gen 2:7; hebel, Eccl 1:2)! We are the dust and need the grace of God. When you confess that "I am no-one," God would say you are not no-one.

"I am some-one" is a mode that I reclaim that I am. I am more than the dust. I am given the breath of life (nišmat ḥyym, Gen 2:7). I am the spirit. Nothing or no one can bring me down. I am that I am.

"I am one-for-others" is a commitment that I have a moral duty to support others. I am a living being (nepeš, Gen 2:7) and find joy in living with them. 

A Transformative Reading of the Bible 

Sometimes "unfinished" is better than completed

When you are done 90% with the chapter you write, move on to the next chapter. Leaving it unfinished means you can come back any time and revise it better at a later time. Coming back and forth between chapters is also a good strategy. The bottom line is never hanging on to one chapter forever. Sometimes "unfinished" is better than completed. At times, something clearer may pop up out of the blue when you are away from what you do. 

[photo courtesy of Inhee Lee]

 

Slowly steadily (dragging my feet)

As I planned, I started writing a book. Today I wrote about 1,000 words. That is a good start. The more important thing is not how many words I write per day but how steadily and slowly I can progress, going back and forth, revising constantly, and envisioning my entire book.

A week later:
I have written about 6,000 words this week. I don't write for 24 hours a day. My writing routine is a couple of hours before breakfast, a couple of hours in the afternoon when I feel like writing and a couple of hours at night when I feel so lonely. I want to stay focused on this rhythm.

Another week later:

My writing of a book is on track. Dragging my feet is key to success. Time is writing! I wrote another chapter this week. So, I will move on to the next chapter.

[courtesy of Inhee Lee]

 

Whose unity?

Generally speaking, those who have power and lead the community prefer unity. They do not want diversity of thoughts because they have to maintain the status quo and do not want to be challenged. But everyday people are not really concerned about such a status of unity. They need more respect, dignity, and equality in their lives. Often unity becomes the language of control. This is true to the case of the Roman Empire. Even if diversity is allowed in the Empire, it is limited to religion and culture. That is, people cannot protest the rule of Rome. They have to speak the language of Rome and its Empire. They are forced to stay in their place of identity. They are told again and again that society is one body with an emphasis on unity. In the name of unity, the unfortunate are taken for granted and suffering is taken for granted.


Even in the church, pastors talk about the unity of the church, based on 1 Cor 12:27 ("You are the body of Christ and individually parts of it"). In their preaching, members of the church are expected to think in the same way without asking questions about church doctrine or any teachings about God. But Paul does not mean that members of the community have to be in consensus in all matters; rather, his point to the Corinthians is they have to have the same mind of Christ. In other words, they must live like Christ, being ruled by his spirit, and imitating his faith.


In a traditional frame of interpretation, scholars read "the body of Christ" as a social body with an emphasis on unity (homonoia) just like Stoics who tell members of the society to be one without asking about injustices (c.f., the fable of Menenius).


But there is an alternative reading of this body metaphor "as a way of living" (as I wrote Christ's Body in Corinth about this). That is, Paul's point is: you are a Christic body. You are to be ruled by Christ, individually and communally. This way of reading of the Greek genitive is certainly plausible as we see in Rom 6:6: "the body of sin might be destroyed." Here, "the body of sin" is construed as "sinful body" or "sin-ruled body." In this reading of the body metaphor, Paul's emphasis in 1 Cor 12:12-27 is not unity but the lack of true diversity due to the lack of Christic embodiment. Some Corinthians claim that they are wise in Christ and saved already. Others boast about their gift of the spirit: speaking in tongues, prophesying, and even their knowledge. Given these problems of the disembodiment of Christ, what Paul asks them to follow is not the mere language of the oneness of the body just like a social body (metaphorical organism) but the radical identification of their living with Christ. For example, in 1 Cor 6:12-20, the Corinthians are advised not to sleep with prostitutes because they are parts (mele) of Christ. Here, we have an image of Christ's body (as a human, not as a social body) as opposed to prostitutes' bodies. Paul's conclusion in this passage is that they have to glorify God in their body--through their living of Christ in a most faithful manner as Christ lived for God.

*Note: Most recently, I wrote "Reimagining the Body of Christ in Paul's Letters." This book deals with the body of Christ extensively in view of Paul's gospel.

Understanding the New Testament

How can we read the New Testament? What is NT theology if any? 

Pistis Christou is a bone of contention

Pistis Christou or Pistis Iesou is a Greek genitive phrase. How to understand it is a bone of contention. In Paul's authentic letters, he uses this similar phrase at important junctures: Rom 3:21-22, 26; Gal 2:16, 20; Phil 3:9. I argue that Paul means by the subjective genitive, that is, Christ's faithfulness. Watch my video. While we may compare various English translations of these texts, I will pick the following English translations for comparison: NRSV, NIV, KJV, and CEB.

Rom 3:21-22	Rom 3:26	Gal 2:16	Gal 2:20	Phil 3:9
-NRSV: "faith in Jesus" -NIV: "faith in Jesus" -KJV: "by the faith of Jesus" -CEB: "through the faithfulness of Jesus"	-NRSV: "faith in Jesus" -NIV: "faith in Jesus" -KJV: "of him which believeth in Jesus" -CEB: "faith in Jesus"	-NRSV: "faith in Jesus" -NIV: "faith in Jesus" -KJV: "by the faith of Jesus" -CEB: "through the faithfulness of Jesus"	-NRSV: "by faith in the Son of God" -NIV: "by faith in the Son of God" -KJV: "by the faith of the Son of God" -CEB: "by the faithfulness of God's Son"	-NRSV: "through faith in Christ" -NIV: "through faith in Christ" -KJV: "through the faith of Christ" -CEB: "from the faithfulness of Christ"

*No English translations, as far as I know, rendered the pistis christou phrase in Rom 3:26 as a subjective genitive. I argue that even this genitive phrase must be the subjective genitive ("faith of Jesus"). So, "God justifies the one who has the faith of Jesus."

NOW there is the updated edition of the NRSV, called NRSVue, which translates all the above phrases as the subjective genitive except for Phil 3:9. That is a big improvement.

For more about pistis christou, see my book: How to Read Paul: A Brief Introduction to Paul's Theology, Writings and World.

"The Story of Hannah From a Perspective of Han"

One reader matters! I received this message via email from an unknown person:

Good morning Professor Kim,
I just wanted to let you know that I came across your article "The Story of Hannah From a Perspective of Han" while preparing for a short devotional on Hannah’s prayer and honestly I was blown away! I had never either encountered your work or been introduced to this idea of thinking about theological concepts with anthropological embedded ideas and diversity frameworks (Korean-cultural lens). It was beautiful, inspiring, a breath of fresh air, and so exciting. I spent over four hours just reflecting on a couple of your thoughts and can’t wait to spend many more continuing to build on your ideas. I’m writing to say, from one follower of Jesus to another, THANK YOU! I was so blessed by your thinking and writing. May God continue to bless your work and your ministry is my prayer. Blessings on all this week will bring your way.

Faith, Western Christianity, and the New Testament

New article in the Encounter Journal

I forgot that this article of mine was published: “The Politics of Identity in Paul’s Gospel: In the Case of the Antioch Incident (Gal 2:11-14).” Encounter: A Journal of Theological Scholarship 80 (2020): 1-10.

Abstract:
This article seeks to explore the politics of identity in Paul’s gospel with a focus on the Antioch Incident (Gal 2:11-14). While Paul as a diaspora Jew is committed to spreading the gospel to the gentiles, Peter as a Jew based in Jerusalem is dedicated to spreading the gospel to Jews at home and abroad. When Peter visited Antioch, he was not consistent with his fellowship meal with the gentiles. Paul’s argument about proper Christian identity is to affirm both diversity and solidarity. While the former allows for different cultural identities, the latter demands a global identity seeking solidarity with other people, so that the truth of the gospel may reach all people.

Google Scholars informing me

Google Scholars informed me that my works (one book and one article) were cited multiple times in the following article:

Anthony J. Stiff, "Keeping the Feast: The Socializing Dynamics of the Eucharist, 1 Corinthians 11:17-34, and Enabling Boundaries for Individuals with Disabilities#," Journal of Disability & Religion (2021), DOI: 10.1080/23312521.2021.1981793

Introduction
From the Apostolic period to the present day, followers of Christ have wrestled with faithfully practicing the Eucharist meal. Paul’s discussion in I Corinthians 11:17-34 of the conflicting social dynamics within the church in Corinth illustrates this point. The first half of this article will explore how the sacrifice of Christ, remembered by the church in the Eucharist feast, creates a socializing dynamic that expands communal margins allowing the church to live as a more inclusive, hospitable community that embraces diversity (Kim, 2014, pp. 23–32). This communal expansion was needed in Corinth, as Gerd Theissen argued. Theissen documented the ways the social and economic stratifications of the Hellenistic city of Corinth challenged how the body of Christ participated in the Eucharist (Theissen, 1982, pp. 69–174). With Theissen, this article claims that the Eucharist as a cruciform meal re-socialized the Corinthian body, pushing against rather than reinforcing the social fragmentation and marginalization brought about by the honor and shame culture of the Ancient Mediterranean world (Theissen, 1982, pp. 145–174). The Eucharist offered the church in Corinth a way to enable a new set of social boundaries by giving the community a cruciform location for its identity recognition. With Christ as Host, all who come through him are welcome at the feast as guests of honor. The power dynamics of old exclusionary social barriers were moved by a new center, enabling access without the social or economic stigma attached to an individual’s value.

My works cited
Yung Suk Kim, Christ's Body in Corinth: The Politics of a Metaphor (Fortress, 2008).
-------, "Reclaiming Christ’s body (soma christou): Embodiment of God’s Gospel in Paul’s Letters," Interpretation: A Journal of Bible and Theology 67.1: 20–29.

Writing philosophy

My writing philosophy is to write clearly, concisely, and coherently. I avoid long, complex sentences that are only clear as mud. Writing is a reflection of the mind and heart. Care must be given to the vocabulary, grammar, syntax, and structure of a text. Ideas must be expressed concisely yet vividly. Lastly, writing must be coherent, persuasive, and consistent.

When you think you hit the bottom of yourself

I am here because of my students. I am not perfect, but my passion for teaching and student success in class has always remained the same. I care for them. I care about their learning and unlearning. I believe critical study can reshape their understanding of scripture, society, church, and humanity. Writing is an essential part of rigorous study, and it is indispensable for academic success. I will do everything I can to help them prosper. I will encourage them to learn, teaching them what they need. I will also learn from them. On the first day of class, I begin with the following:

Trust God.
Trust yourself.
Trust your instructor.
Trust each other.
Trust the process.
We are in this together.

When you feel there is no hope within you, trust God. When you think you hit the bottom of yourself, that is not the end of the story. Don't beat yourself up. Look up to heaven. Remember that you are an able student. Trust yourself. Honor your instructor, and you may learn more than you expect. Consider your peers not as competitors but as learning partners. When things go rough--through hump and bump--stay the course. Ask for help. There is always a way out if you ask. Trust the process. We are all in this together.

Confucius sounds like Paul

Confucius summarizes the most basic ethical virtue with one word: 恕 shù, which means "having the same mind with others" (Analects 15:24). That is, one needs to consider others as oneself. One must think from the other's perspective and have empathy with others. This idea is well expressed in his word: rén zhě rén yě (仁者人也), which means: "To love is to become the person" (The Doctrine of the Mean). By the way, love (Ren in Chinese: 仁) appears frequently, 106 times, in the Analects of Confucius.

Examples of Abstract

My writing philosophy is to write clearly, concisely, and coherently. I avoid long, complex sentences that are only clear as mud. Writing is a reflection of the mind and heart. We need to be careful about the choice of a word, grammar, and structure of a sentence or the whole piece of writing. We must also express ideas concisely yet vividly. Lastly, we have to communicate ideas persuasively, maintaining consistency throughout the writing.

A good abstract must include the following: (1) what your paper is about (topic); (2) what is the point (thesis)?; (3) how your thesis is argued (methods or evidence); (4) what are the implications? Or why do you write? Below are the abstracts from my works. 

Yung Suk Kim, “Reclaiming Christ’s Body (soma christou) in Paul’s Letters,” Interpretation 67.1 (2013).

Traditionally, “the body of Christ” has been read through an organism metaphor that emphasizes unity of the community in Christ. The weakness of this reading is that there is no clear articulation of how members of the community are united with Christ. The body language in Paul’s letters can be best understood when read through a metaphor for a way of living that emphasizes Christ’s embodiment of God’s gospel. The body of Christ in Paul’s letters is, first of all, his physical body that represents his life and death. Then, derivatively, it is also associated with Christian living—for example, “You are Christ-like body” (1 Cor 12:27).

Yung Suk Kim, Monotheism, Biblical Traditions, and Race Relations. Cambridge University Press, forthcoming 2021.

In the Hebrew Bible, various aspects of theism exist though monotheistic faith stands out, and the New Testament largely continues with Jewish monotheism. This book examines diverse aspects of monotheism in the Hebrew Bible and their implications to others or race relations. Also, it investigates monotheistic faith in the New Testament writings and its impact on race relations, including the work of Jesus and Paul’s apostolic mission. While inclusive monotheism fosters race relations, exclusive monotheism harms race relations. This book also engages contemporary biblical interpretations about the Bible, monotheistic faith, and race/ethnicity.

Yung Suk Kim, “Imitators” (Mimetai) in 1 Cor. 4:16 and 11:1: A New Reading of Threefold Embodiment,” Horizons in Biblical Theology 33.2 (2011): 147-170.  

Abstract

When it comes to the language of “imitation” (mimesis) in Paul’s letters (1 Cor. 4:16; 11:1; Phil. 3:17; 1 Thess. 1:6-7; 2:14), divisions among scholars are most clearly manifest. At one end of the scholarly spectrum, Paul follows a Stoic model of imitation, according to which the teacher exhorts pupils to follow him, based upon his authority established (demonstrated) by good conduct. Accordingly, Paul is viewed as an advocate of the Hellenistic ideal of unity at the expense of diversity. At the other end of the spectrum, Paul is seen as a social conservative and an obstacle to true liberation. Here the idea of imitation serves as a means of control and domination of others, as post-colonial and feminist scholars have pointed out. So Paul’s exhortation to “be imitators of me, as I am of Christ” (1 Cor. 11:1) is understood as a demand for sameness, an appeal to copy Paul. However, the language of imitation can be read through the eyes of “embodiment”—a way of life, as an alternate meaning of imitation in 1 Corinthians, which will lead to the involvement of three aspects of God, Christ and the believer. I argue that imitation in 1 Corinthians is neither a copy or sameness nor a type or model to be emulated by the Corinthians. Rather, it should be understood as a way of life rooted in the image of Christ crucified, which plays a central role in the letter, deconstructing abusive, destructive powers in a community and society and reconstructing a beloved community for all.

Leticia A. Guardiola-Saenz, “Borderless Women and Borderless Texts: A Cultural Reading of Matthew 15:21-28,” Semeia 78 (1997): 69-81.  

Abstract 

As an exercise in cultural studies, this reading focuses not just on the written story and its socio-historical conditions of production, but also on the story as a site where the socio-historical conditions of consumption and the social location of the reader merge with the text to produce a borderless or hybrid "cultural" text. Such a hybrid text is the inception of the story in the cultural space of the reader, where it intermingles with the values, ideologies, and interpretations of the reader who has consumed and experienced the consequences of the interpretation of the story. The Canaanite woman's story is then read through the experience of a Mexican-American reader who crosses the ideological borders of the text to contend that the ideology of chosenness cannot be the final border up to which a reading of this story can go. This alternative reading of the story emerges as the suppressed voice of the Other strives to be heard in the re-casting of the story from the Canaanite woman's point of view. This interpretation comes as a reading strategy of liberation from the imperialistic readings that have been used to oppress and suppress the emergence of the Other. 

The most basic ethical virtue for Confucius

Confucius summarizes the most basic ethical virtue with one word: 恕 shù, which means "having the same mind with others" (Analects 15:24). That is, one needs to consider others as oneself. One must think from the other's perspective and have empathy with others. This idea is well expressed in his word: rén zhě rén yě (仁者人也), which means: "To love is to become the person" (The Doctrine of the Mean). By the way, love (Ren in Chinese: 仁) appears frequently, 106 times, in the Analects of Confucius. 

Mencius, an indomitable interpreter of Confucius, expresses this idea of empathy with cè yǐn zhī xīn (惻隱之心), which means a mind of mercy toward others. The concept of shù corresponds to that of mercy as in the parables of Jesus who subverts the world of the hearers by emphasizing the need of caring for the needy and desperate. My recent article "Reading Mercy in the Parables of Jesus" investigates the theme of mercy in Jesus's parables. The article's abstract may be helpful:

The parables of Jesus deal with various issues in human lives, ranging from personal crisis to economic justice. The culture of competition and comparison has deleterious effects on the weak and marginalized. Some parables of Jesus address these problems: “Father and Two Sons” (Luke 15:11-32), “Pharisee and Tax Collector” (Luke 18:9-14), “Wheat and Weed” (Matt 13:24-30), and “Vineyard Workers” (Matt 20:1-16). In these parables, Jesus challenges the merciless society and the culture of competition, asking his audience to see others through the lens of mercy.

Concerning Diversity

Diversity means many things or elements must be considered and honored in human lives. In education, diversity means a few things. The diversity of students are entitled to receive a good education. Also, educators must consider the diversity of pedagogy for them. Teachers must be diverse in their educational background, cultural experience, and race/ethnic composition.

Diversity does not mean that one stays in a comfort zone, sticking to one's own, never communicating with or opening to others. Diversity does not merely promote group allegiance or sectarianism. Flocking together with those who share similar things (usually by gender or culture) is not the same as the spirit of diversity. Diversity seeks the whole of diversity in which all need to participate in ways that they keep particulars based on differences and yet engage with others. I deplore superficial identity politics or in-group binding based on allegiance morality that does not seek to pursue the well-being of the whole people or world.

 

My story as a theological educator

At the root of my teaching lies the sense of my vocational identity in theological education.

I am committed to transformative teaching, indomitable scholarship, and effective public service. I have a passion for human transformation, rooted in self-knowledge and self-criticism. Traveling to many Latin American countries during my business career, I learned a great deal about cultural diversity and the need for human solidarity. What does it mean to live in this world with each other (i.e., the meaning of the Other --which resonates Emmanuel Levinas' "the face of the other," Paul Ricoeur's "inter-subjective narrative identity," or Jacques Derrida's "relationless relation")? How can we do theology in our thoughts and deeds, while moving pointedly away from individualism? And how can we read biblical stories with each other when we differ?

My teaching philosophy is as follows:

I foster and teach to engage in the knowledge of who we are in this world in which we see our diversity and differences. In my teaching, diversity is not a given but a source of critical engagement with each other. I value both a critical and self-critical stance toward any claim of knowledge, truth, and reality. I emphasize the following as pedagogical goals: learning from others, challenging one another, affirming who we are, and working for common humanity in differences. In my teaching, all in all, I communicate critical diversity and transformative identity in a variety of life contexts.

I reflect on the teacher, student, and author. A good teacher satisfies students, a wonderful teacher teaches what they need, and an ideal teacher teaches them with love, helping them to teach themselves. A good student follows the teacher's instruction, a remarkable student asks critical and self-critical questions, and a formidable student knows that learning is limitless. A good author satisfies readers, an admirable author stimulates their interest, and an exceptional author creates new needs for them.

Currents in Theology and Mission (Oct. 2021)

Two of my articles were published in the October issue of Currents in Theology and Mission: (1) "Reading Mercy in the Parables of Jesus"; (2) "The Johannine Realism about the Kingdom of God, 'Born from Above, Born of Water and Spirit' (John 3:1-21)."

"Reading Mercy in the Parables of Jesus"

The parables of Jesus deal with various issues in human lives, ranging from personal crisis to economic justice. The culture of competition and comparison has deleterious effects on the weak and marginalized. Some parables of Jesus address these problems: “Father and Two Sons” (Luke 15:11-32), “Pharisee and Tax Collector” (Luke 18:9-14), “Wheat and Weed” (Matt 13:24-30), and “Vineyard Workers” (Matt 20:1-16). In these parables, Jesus challenges the merciless society and the culture of competition, asking his audience to see others through the lens of mercy.

"The Johannine Realism about the Kingdom of God, 'Born from Above, Born of Water and Spirit' (John 3:1-21)"

John emphasizes the realism of the kingdom of God in the present. Given the Johannine community’s expulsion from the synagogue due to its faith that Jesus is the Messiah, the members of this nascent community need assurance about their new place in Christ. They are comforted and encouraged to live as children of God. They are born from above and experience a new life through the Spirit. To maintain their discipleship with Jesus, they must keep his word and stay in the light. The Advocate will come to them after Jesus is gone, and God’s reign continues to be seen, touched, and experienced in the present. As Jesus sends his disciples into the world, the Johannine community receives a new mission to love the world, testifying to the truth of God, following Jesus’ word.

Thanks to the book series editors for Cambridge University Press

A big relief. Finally, I heard the good news from the book series editors for Cambridge University Press: "This version of your manuscript is now ready to send to the publisher with our approval." The book title: "Monotheism, Biblical Traditions, and Race Relations."

I expressed my thanks to the two series editors (Elements in Religion and Monotheism): "What good news that I receive from both of you! I cry with excitement. I cannot express enough my utmost thanks for your support, patience, and generosity. I will never forget your mature guidance and care for my work."

Below is what I gleaned from the CUP website.

Religion and Monotheism
This Cambridge Elements series publishes original concise volumes on monotheism and its significance. Monotheism has occupied inquirers since the time of the Biblical patriarchs, and it continues to attract interdisciplinary academic work today. Engaging, current, and concise (20,000–30,000 words), the volumes will benefit teachers, researchers, and advanced students in religious studies, Biblical studies, theology, philosophy of religion, and related fields.

Overview
The Cambridge Elements Series in Religion and Monotheism publishes original concise volumes on monotheism and its significance. As the commitment to just one God, monotheism has occupied inquirers at least since the time of the Biblical patriarchs, and it continues to attract interdisciplinary academic work today. The series volumes will be engaging, current, and concise (20,000–30,000 words), and they will benefit teachers, researchers, pastors, and advanced college, graduate, and seminary students working in the areas of religious studies, Biblical studies, theology, philosophy of religion, the history of religion, and the sociology of religion. The series invites proposals for original works on all aspects of monotheism, and it especially welcomes proposals for works that have significant interdisciplinary value for advanced students and researchers. It will publish both original thematic works and original historical works on monotheism and its importance. While making original contributions to their topics, authors will produce works that are accessible to advanced students and researchers outside their own academic fields.

"The mind of shame and hate" (Mencius)

I admire Confucius because he emphasizes virtuous humanity. I like his practical wisdom. Zi Gong (Confucius's disciple) asked: “Can you summarize with one word how we should live in our whole life? Confucius said: “Isn't it empathy? Do not impose on others what you do not wish for yourself" (Analects 15:24). This kind of similar teaching is also found in Hillel's episode in Talmud (Shabbat 31a): "What is hateful to you do not do to others; all the rest is commentary, and go and learn it." Jesus also says a similar thing: “In everything do to others as you would have them do to you; for this is the law and the prophets" (Matt 7:12).

But today, I want to visit Mencius, a great interpreter of Confucius, who says that "the mind of shame and hate is important." A virtuous, righteous human must know what shame is and what hate is. Simply speaking, when one does a bad thing, one must feel shame. At the same time, when one sees evil acts from others, one must condemn those things. Feeling shame is an important virtue as much as one judges others. We need to recover a mind of shame in our work, our decision-making, and in all our lives. Often, we are clear as mud when we deal with ourselves. We need self-inspection and must be adamantine in our dislike of heinous acts. The following calligraphy represents the above words of Mencius.

 xiū ě zhī xīn

 

"Today" (σήμερον) in Luke

Luke brings the good news to the world of today (σήμερον, semeron). Today is the day of salvation. Today scriptures (the word of God) are to be fulfilled in our hearing. Today is the day of repentance and renewal. The lost are found and restored today. God's reign is in the here and now. The poor must be fed now. Blessed are those who are poor. Luke is a smart, realistic theologian who deals with the delay of Parousia with a focus on God's work today. Cognitive dissonance is resolved, as Luke shifts its mission to God's mission today. Though some argue that Luke is an innocuous gospel to the Roman Empire, we cannot ignore the alacrity of Luke's creative strategy emphasizing "today," without which the good news is hollow. See the following texts from Luke, which include the importance of today.

Luke 2:11: To you is born this day (today) in the city of David a Savior, who is the Messiah, the Lord.

Luke 4:21: Then he began to say to them, “Today this scripture has been fulfilled in your hearing.”

Luke 5:26: Amazement seized all of them, and they glorified God and were filled with awe, saying, “We have seen strange things today” (healing a paralytic).

Luke 17:21: For, in fact, the kingdom of God is within or among you (no use of "today," but we see the present tense of God's rule).

Luke 19:5-10 When Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down; for I must stay at your house today.” 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, “He has gone to be the guest of one who is a sinner.” 8 Zacchaeus stood there and said to the Lord, “Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.” 9 Then Jesus said to him, “Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost.”

Luke 23:42-43: Then he said, “Jesus, remember me when you come into your kingdom.” 43 He replied, “Truly I tell you, today you will be with me in Paradise.” (to one of the criminals).

"Race, Ethnicity and the Gospels"

Yung Suk Kim, "Race, Ethnicity and the Gospels." In Oxford Bibliographies in Biblical Studies,  (accessed 26 Aug. 2021).

 

Introduction

The study of race and ethnicity in the Gospels has yielded a significant number of publications. Methodological, in-depth critical biblical study by scholars focuses attention on the contemporary social and political context where racism, classism, and all sorts of phobias are widespread. Race and ethnicity are often discussed alongside gender, class, politics, and ethics. While some interpreters have a clear focus on race/ethnicity in the Gospels, others broadly deal with various topics covering race, gender, religion, and ethics. There are a few directions in this study. First, Jesus’ Jewish ethnicity is the focus of study and the Gospels are explored with an understanding of his ethnicity in context. The questions addressed include: (1) How did Jesus think of his ethnic identity in the context of political turmoil under the Roman Empire? (2) How did he think of his ethnic identity in relation to Jerusalem and elites? (3) How did he think about other races or ethnicities? Second, there are studies concerning the tensions that existed between Jewish ethnic identity and Christian ethnic identity in the Gospels. In particular, Matthew’s Gospel and Luke’s Gospel belong to this category of the study since there are distinctive stories that reflect the relations between Jews and gentiles. Among others, Matthew 15:21–28 (Jesus’ encountering a Canaanite woman) and Luke 4:16–30 (Jesus’ radical sermon about God’s preference for gentiles) reflect the tension or confrontations that existed between Jews and gentiles in early Christian communities. Mark’s Gospel and John’s Gospel also include episodes about race/ethnicity: Mark 7:24–30 (the Syrophoenician woman) and John 4:1–42 (Jesus and the Samaritan woman). Third, scholarly attention is also given to matters of biblical interpretation concerning race and ethnicity in the Gospels. Interpreters tackle prejudices about race, supersessionism, white racism, and oppressive ideologies. Fourth, the Four Gospels as a whole are re-examined from the perspective of racial, ethical concerns. While Jesus’ ethnic identity, the relations between Jews and gentiles, and biblical interpretation about race/ethnicity are included, scholarship also extends to the myriad intersection of topics such as migration, liberation, refuge, postcolonial issues, and identity politics.

Wisdom from Qohelet (Ecclesiastes)

According to Qohelet (Ecclesiastes), the ideal life is not to seek the mere future or gain an immortal life elsewhere. Rather, it is in the here and now. Tomorrow is not in our hands. The world is an uncertain one (Eccl 11:1-6). Heaven and earth are fair to everyone (Matt 5:45; Dao De Jing 5: 天地不仁). Anything can happen anytime to anyone. That reality is not simply because this world is evil but because the nature of life in the world involves vulnerability and death. We are hebel ("vapor, breath" in Eccl 1:2; 12:8). We must say: "I live short and I am breath or vapor." Of course, this reality with "hebel" does not implicate or suggest a life of living carelessly or irresponsibly. Hebel or short-lived life does not mean that our life is worthless or vain. If you think that way, your reading of Ecclesiastes is misleading. 

Rather, ironically, our short life is more valuable and precious than otherwise because we live short. So, the right attitude is to remember our death and value our time so preciously. 

Focus on your valuable life to be happy, enjoy your life in a good way (Eccl 3:12), work with others (Eccl 4:7-12), and love them as you care for yourself. "I know that there is nothing better for them than to be happy and enjoy themselves as long as they live" (Eccl 3:12). You need to follow what your heart tells you, not being pressured by others (Eccl 11:9). 

So, the wise person values today and now, remembering his/her eventual death (Eccl 7:2, 4). "It is better to go to the house of mourning than to go to the house of feasting" (Eccl 7:2). "The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth" (Eccl 7:4).

Conclusion: So, save time (Eccl 12:1-7). Memento mori: Remember that you die. Carpe diem: Seize today. Amor fati: Love of fate.

Confucius and his legacy

Confucius's Golden Rule:

Zi Gong asked: “Can you summarize with one word how we should live in our whole life? Confucius said, “Isn't it empathy or mercy? Do not impose on others what you do not wish for yourself" (Analects 15:24).子貢問曰。有一言而可以終身行之者乎。子曰。其恕乎。己所不欲、勿施於人。

Interesting:
-Hillel: "What is hateful to you, do not do to others; all the rest is commentary" (Shabbat 31a).
-Jesus: “In everything do to others as you would have them do to you; for this is the law and the prophets" (Matt 7:12).


Five Analects of Confucius (source):
“Respect yourself and others will respect you.”
“Hold faithfulness and sincerity as first principles.”
“To be wealthy and honored in an unjust society is a disgrace.”
“Never give a sword to a man who can't dance.”
“The noble-minded are calm and steady."

Four Books
Great Learning (or alternative)
The Doctrine of the Mean (or alternative)
Analects (or alternative)
Mencius (or alternative)

"Five behaviors of the gentleman most central to the Analects are benevolence (ren 仁), righteousness (yi 義), ritual propriety (li 禮), wisdom (zhi 智), and trustworthiness (xin 信)" (Stanford Encyclopedia of Philosophy).

측은지심(惻隱之心) : 어려움에 처한 사람을 애처롭게 여기는 마음을 뜻한다.
수오지심(羞惡之心) : 의롭지 못함을 부끄러워 하고, 착하지 못함을 미워하는 마음을 뜻한다.
사양지심(辭讓之心) : 겸손하여 남에게 사양할 줄 아는 마음을 뜻한다.
시비지심(是非之心) : 옳고 그름을 판단할 줄 아는 마음을 뜻한다.
광명지심(光名之心): 중심을 잡고 항상 가운데 바르게 위치해 밝은 빛을 냄으로써 믿음을 주는 마음이다.

Love in Confucianism

In the Doctrine of the Mean (one of the Four Books in Confucianism), there is an important phrase that represents Confucius's main thought: 仁者人也 (rén zhě rén yě). See the following calligraphy I wrote. This phrase may be translated as "To love is to become the person." By the way, love (Ren in Chinese: 仁) appears frequently, 106 times, in the Analects of Confucius. The question is: What is Ren or love according to Confucius or how do we interpret it?

 

 *Four Books and Five Classics: 

-The Four Books: Great Learning, Doctrine of the Mean, Analects, and Mencius

-Five Classics: Classics of Poetry, Book of Documents, Book of Change, Book of Rites, and Spring and Autumn Annals 

사서는 논어(論語), 맹자(孟子), 대학(大學), 중용(中庸); 삼경은 시경(詩經), 서경(書痙), 주역(周易); 춘추(春秋)와 예기(禮記)를 포함하면 오경이다.

Three moments of human experience and transformation

 

Where should we start as we think about human transformation? I argue that it is marginality. As I wrote a book back in 2013, A Transformative Reading of the Bible, I still hold the view that authentic human transformation needs a moment/attitude of "I am no-one." "I am no-one" is a locus where I find the love of God. With God's grace, I would say "I am some-one." I am that I am. I am confident in myself. I love myself. Then, I may love others. "I am one-for-others." The transformation experience is not a linear movement but a circular one. 

Liberate the Bible

Many read the Bible as a single book, treating it as a metanarrative. But the Bible was written not as a single book and it is a collection of various writings produced in different times for over a thousand years. It involves a multitude of authors or editors, disparate communities, and eclectic ideas. It is necessary to liberate the Bible and put it back in its place. We must interpret various parts of the Bible from diverse perspectives.

Strictly speaking, the Bible does not talk to us. The Bible does not mean, but we (as readers) mean with the text. So we need critical engagement with the text, considering various writings in the Bible seriously, and taking a stand about our interpretation.

Authority is not encoded in the text. It is not knowledge or information. It is the power of God that transforms people and the world. It becomes the catalyst for a new humanity. Through the reader's conscientious engagement, the authority of the scriptures may come alive. That is, through our endless, careful interpretation, the word of God for our time can be unlocked, activated, and communicated to the world.

Eccl 3:1-8 and Hebel

NRSV Eccl (Qohelet) 3:1-8

For everything there is a season, and a time for every matter under heaven:
2 a time to be born, and a time to die;
a time to plant, and a time to pluck up what is planted;
3 a time to kill, and a time to heal;
a time to break down, and a time to build up;
4 a time to weep, and a time to laugh;
a time to mourn, and a time to dance;
5 a time to throw away stones, and a time to gather stones together;
a time to embrace, and a time to refrain from embracing;
6 a time to seek, and a time to lose;
a time to keep, and a time to throw away;
7 a time to tear, and a time to sew;
a time to keep silence, and a time to speak;
8 a time to love, and a time to hate;
a time for war, and a time for peace.

Eccl 3:1-8 should not be understood as fixing God's individual plan for each person. Qohelet does not talk about determinism, so to speak. Hebel (vapor/breath) presupposes all kinds of uncertainties and possibilities in our lives. That is, anything can happen to anyone anytime, be it good or bad. The life of hebel is reminiscent of the Buddhist teaching of annica, which means everything changes. Likewise, there is another similar teaching of Buddhism, which is dukkha ("all are involved in suffering"). While Buddha focuses on suffering, the sheer reality is we live a life of pain and suffering because we are hebel--which is nothing wrong. We need to accept who we are in light of hebel. Do not bother with many things that are not going well. Rather, focus on yourself from a bigger, godly perspective and live a simple life.  

전도서에서 "헤벨"(hebel)의 인생은 결국 불교적으로 표현하면 제행무상(諸行無常)과 일체개고(一切皆苦)와 관련이 있다.  모든 것이 변한다. 만사에 고통이 있다. 전도서에서 만사에 때가 있다는 것이 개별적으로 미리 정해진 운명이 있다는 뜻이 아니라 여러가지 일이 다양하게 일어나며 나의 통제안에 있지 않음을 말한다. 그러니 어떤 개별 사건에 너무 집착말고 크게 보고 나에게 집중하고 소박하게 살라는 것이 전도서의 교훈이 아닐까.

hebel is not the same as a worthless or useless thing

The issue is how we understand things that exist and disappear, including humans. Ecclesiastes (Qohelet) talks about this. However, many misunderstand "hebel" in Eccl 1:2 and translate it as vanity. The literal meaning of the word is vapor or breath. Vapor represents something evanescent. But simply because something is short-lived or disappears eventually, that does not mean that something is useless or vanity. What is discussed in Qohelet is the sheer reality of not-permanent-being. The question is then: How should we live with this reality that seems to be vanity?

I posted a piece of writing on my wall to remind me of this lifelong question.

Faith and Science

There are things we can or must do. We walk and breathe. We are responsible for our lives, working hard, and caring for others. But there are also things that we cannot do or control because we are weak dust. We are dust from the perspective of science. We realize that we are so small compared with endless space. This world or universe seems hollow and worthless. In a "meaningless" world, how can we live or reinvent ourselves? How can we reimagine this world with hope? We need conscientious faith to live well. But blind faith is harmful or dangerous.

What do I care about?

I care about ancient history, literature, and culture. But what I care more about is not the past but the lives of people today, here and globally. I study and teach because of this.

 

An Asian Introduction to the New Testament

I contributed a chapter entitled "An Introduction to Asian Biblical Hermeneutics" to the following book edited by Johnson Thomaskutty (available around Nov. 2021).

Tomorrow is an extension of today

What remains as I am getting older is the sheer reality of an ailing body, spirit, and soul. But it is also true that what I have done will outlive me. So, I exercise every day to keep healthy and try to produce something, amusing myself with new ideas, brushing up on new vocabulary, brainstorming about future research topics. At the root of my concerns lies the very fact that I will not be here forever. I will do what I can today. That is something I can achieve. Tomorrow is not mine, and if it comes, that is an extension of today.