Why do I teach?

As a professor, I am not merely interested in knowledge of the past but in today's world. I must tackle issues and help people today. That is why I study and teach history, literature, and religion. 

Realistically speaking, biblical interpretation is about or for today's world because while we engage with the text and the past, we don't live for the past but live in the present. Likewise, it is not about the future that is yet to come because there is no future separated from the present.

Critical questions are essential to interpretation. You can ask anything. But don't forget to ask about yourself as much as you ask about others. Talk to yourself as much as you talk to others.

The more you know, the more you know you don't know.

More often than not, I hear people saying, "As the Bible says." Strictly speaking, it does not say. Even if you believe that way, it speaks of multiple things with multiple meanings. Rather than saying, "The Bible says," it would be better to say: "I have read this part, and my interpretation is this." Otherwise, sometimes, people may kill or destroy others in the name of the Bible or God. We should avoid all forms of biblicism (idolatry of the Bible) and naive interpretations supporting one's ego or ideology. We should not worship the Bible but honor it by interpreting it carefully, critically, contextually, and faithfully.

Time

What is time? Are there past, present, and future, each separated from the other? But strictly speaking, time is not separated. There are no three distinct realities of time. Stephen Crites writes: "Only the present exists, but it exists only in these tensed modalities." [See Stephen Crites, "The Narrative Quality of Experience," The Journal of the American Academy of Religion 39 (1971): 291-311 (301)]. He goes on to say: "They are inseparably joined in the present itself. Only from the standpoint of the present experience could one speak of the past and future. The three modalities are correlative to one another in every moment of experience." [Ibid.] 

Jerome Bruner writes: "Narrative imitates life and life imitates narratives." [J. Bruner, "Life as Narrative," Social Research 54.1 (1987): 11-32]. Jocelyn Bryan similarly observes: "We are living narratives." [J. Bryan, Human Being: Insights from Psychology and the Christian Faith (London: SCM, 2016), 44; 51-74]. 

I agree that there is no past or future separated from the present. We only live in the moment, while reflecting on the past and the future. Namely, "our narrative of the past and our imagined future narrative impact on our every moment." [Jocelyn Bryan, "Narrative, Meaning Making, and Mental Health," in The Bible and Mental Health: Towards a Biblical Theology of Mental Health, edited by Christopher C.H. Cook and Isabelle Hamley (London, SCM: 2020), 4]. 

I cannot change the past. But it affects me today. I can change the future because I can reimagine myself today. We live in the present as always.  

Language of "world"

We often talk about the "world" in an educational setting. 

Do you work for what kind of world? 

Is it for today's world or tomorrow's world? For instance, when we educate people or develop leaders, are we preparing them for today's ever-changing world or for tomorrow's world? 

I argue that it must be today's world because tomorrow is naught without today. While we may say we prepare next-generation leaders, it is odd to say we develop them for tomorrow's world because their workplace for transformation is in the here and now, which is none other than today's world.  

Trails

I love to walk in a forest. Usually, I take a paved trail when I walk and meditate. But at times, I have a tendency to deviate from the main path and walk the small, often unprepared or untrodden, trails. From a paved route, I see the tall trees and all the visible beauty displayed above the ground. But with an intentional detour, I am just surprised at the devastated fallen trees and other remnants of the dead plants. The trees and plants also die. Some trees lay down with roots up. Other trees leaned on the branches of other small trees. Storms, winds, rains, snow, and all kinds of natural forces affect the life of a forest. My ultimate question is philosophical: How can human societies live, as we think about forests? 

Stand on God's side

People say they love God but we must check whether their way of loving is truly the love of God that God affirms. We must stand on God’s side by studying what God wants. Don’t simply have God by your side to magnify yourself or your community only.

"O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Mic 6:8)

 

Podcast for this episode

Love builds up

What makes us whole or holistic is not knowledge but love. Love empowers others and ourselves. It never brings us down but lifts us up. Paul says, "Knowledge puffs up, but love builds up" (1 Cor 8:1). Love is neither like engulfing waters nor like dreadful lightning. It is like the streams of water, which look weak but strong. It nourishes life without roaring or striving. Love is life. No love, no life. Those who seek more knowledge, wealth, and power without love will crush into their vanity like moths flying toward the light.

Podcasters

Five religious responses

There were five religious responses to anomalies in the first century Palestine under the Roman imperial world. 

1. Essenes withdrew to a desert called Qumran, waiting for their own messiahs in the near future. The characteristics of this group are twofold: apocalyptic orientation plus sectarian in nature. 

2. Jewish aristocrats (Sadducees and Jewish elite) accommodated foreign domination and maintained their prerogatives. They sought their prerogatives and kept their status by cooperating with the imperial power.

3. Pharisees emphasized Torah observance with a coexistence mode with the power. They were moderate reformers who did not directly oppose the imperial government.

4. Militant opposition groups such as Zealots formed armed resistance against the empire and took revolutionary action.

5. Jesus (also John) focused on the moral and spiritual transformation of people.

The above types of reaction are not limited to first-century Palestine. In different ways, they may be seen in other cultures throughout history: 1) an apocalyptic-emphasis group denying this world and leadership; 2) local leaders and elites seeking to maintain their status; 3) educated middle-class people seeking to reform society with co-existence with the power; 4) radical activists and reformers; 5) those who seek non-violent transformation of people and society. 

 

new interest

I am reading this book now. Someday, I will forge a new book on the topic of mental health and the Bible.