Updates on a book project

 📚 Big Project Update!

I am excited to share a major milestone in my ambitious book project, "The Fourth Horizon: The Mental World as a Critical Lens for Hermeneutics and Homiletics."

In this work, I tackle six substantially difficult topics and texts from across the biblical canon:

• The Destruction of Sodom and Gomorrah (Gen 19)
• The Narrative of Ruth and the Restoration of Naomi (Ruth)
• The Concept of Hevel in Ecclesiastes
• The Canaanite Woman’s Encounter with Jesus (Matt 15:21–28)
• Jesus’s Departure and the Way to the Father (John 14:1–14)
• The Manifestation of God’s Righteousness (Rom 3:21–26)

I have officially finished drafting every chapter except for the final one! At this pace, I expect to have a complete book draft ready in just a few weeks. It’s moving fast, but I’m not writing from scratch—I’ve been working from a strong foundation of research and structure I already had in hand.

A tentative cover

Rooted: The Matthew Edition

  

 

I received four gratis author copies of the devotional journal ROOTED, published by the Bible Society in the UK. I was invited to contribute six short critical devotionals covering Matthew 5:1–16:20. I love this style of writing, as it incorporates both critical interpretation and practical implications. A week ago, the package from the UK arrived empty with the envelope torn open and the contents missing. I reported this to the sender, and this time, the copies arrived safely via priority mail.

*Six devotionals on Matthew 5:1-16:20.

Golf Swing: A Hermeneutic of Path, Focus, and Power

 

I learned golf more than 30 years ago while working as a businessman in Panama. At the time, I had to learn the game to integrate into the corporate culture. Later, I moved to Miami, Florida, when I was reassigned as an establishing manager. I bought a new set of clubs and played occasionally with various business associates.

When I moved to Chicago to study theology, I took the clubs with me, though I wasn't sure why, as my studies didn't require them. They followed me through my doctoral studies in Nashville and eventually to Richmond, where I still have that same set.

Today, the big difference is that I am much more serious about golf because of the lessons it teaches. I have discovered three important elements for improvement: Path, Focus, and Power. Since I now practice in my living room, I have realized the following:

• Path: One needs a correct swing plane, from the backswing to the address and through the follow-through. There must be a consistent track.
• Focus: This is about targeting the ball. By following the right path, you must strike the ball precisely. Focus requires both concentration and confidence.
• Power: This is the impact on the ball. Paradoxically, instant power arises when you don't grip the club too tightly. You must remain flexible and give up the urge to over-control the ball.

These three elements apply to life as well. We must acknowledge the right path, stay focused on it, and integrate that discipline into our vibrant daily lives.

Academic Version

I first engaged with the game of golf over three decades ago while serving in a corporate capacity in Panama. At that time, mastery of the sport was a prerequisite for professional integration and social navigation within the business community. This journey continued in Miami, Florida, where I was reassigned as an establishing manager. It was there that I acquired a new set of clubs and began playing occasionally with various business associates.

When I transitioned to Chicago to pursue theological studies, I brought the clubs with me, though their utility seemed questionable in an environment dedicated to rigorous scholarship. Throughout my doctoral residency in Nashville and into my current tenure in Richmond, I have retained this same set of clubs. However, a significant shift has occurred: I now approach golf with a profound sense of intentionality, recognizing the spiritual and existential lessons embedded in its practice. Through my living room practice sessions, I have identified three essential elements—Path, Focus, and Power—that serve as a microcosm for the life of faith.

I. Path (The Swing Plane)
Improvement begins with the "Path"—the consistent trajectory of the swing from the initial backswing to the address and final follow-through. In a theological sense, this mirrors the hodos (the Way) described in the New Testament. Just as a golfer must adhere to a disciplined and repeatable swing plane to ensure accuracy, the believer is called to a consistent walk, aligning one’s "swing" of life with a established moral and spiritual arc.

II. Focus (The Target)
Focus involves the intentional concentration required to strike the ball precisely at the point of impact. This is not merely a mechanical feat but a psychological state of confidence and clarity. It resonates with the "fix our eyes" on the goal (Hebrews 12:2). Focus bridges the gap between the internal preparation of the mind and the external reality of the action, demanding a unity of purpose.

III. Power (The Impact of Grace)
The most counterintuitive element is "Power." True impact does not emerge from a rigid, forceful grip but from flexibility and the relinquishment of over-control. To achieve maximum velocity and precision, one must paradoxically "give up" the urge to dominate the ball through sheer human effort. This reflects a significant theological truth: power is often perfected in weakness or through the act of surrender (kenosis). By loosening our grip on life, we allow a greater, more vibrant energy to flow through our actions.

In conclusion, these three principles—Path, Focus, and Power—are as vital to the spiritual life as they are to the game of golf. We must acknowledge the correct path, maintain an unwavering focus upon it, and embrace the paradox of power through surrender, integrating these disciplines into a vibrant, daily witness.

Certificate

I’m proud to share this latest certification! It represents my growing expertise in course design and my commitment to creating high-quality, engaging online learning environments within Canvas.

The Activated Mind: Why Biblical Studies Needs Cognitive Science

Yung Suk Kim, Founder of Stone Mountain Consulting and Research

In my more than twenty years of teaching New Testament studies, I have often observed a "tightrope" that scholars must walk. On one side lies the rigorous, historical-critical analysis of the past. On the other lies the pressing, existential need of the present. How do we bridge this gap without falling into individualism or dry antiquarianism?

The answer, I believe, lies in The Activated Mind.

Beyond the Page: The Embodied Reader
For too long, biblical hermeneutics treated the text as a static object and the reader as a passive observer. But through the lens of cognitive science and psychology, we begin to see the "Mental World" as a critical horizon for interpretation.

When we read the parables of Jesus or the metaphors of Paul, we aren't just processing ancient Greek; our brains are mapping social identities, navigating moral agency, and seeking resilience.

Why Interdisciplinary Inquiry Matters Now
As I discuss in my forthcoming work, The Activated Mind, integrating cognitive science into biblical studies does three essential things for the modern scholar:

• It Decenters the "I": It moves us away from individualistic readings and toward an understanding of human solidarity and the "Face of the Other" (Levinas).
• It Explains Transformation: It provides a framework for how Scripture actually changes a person—not just through ideas, but through the neural and psychological restructuring of our worldview.
• It Fosters Resilience: By understanding the "Mental World" of the text, we find new ways to address mental health, justice, and communal responsibility in a fragile world.

The Stone Mountain Approach
At Stone Mountain Consulting and Research, I don't just help you "edit" a dissertation or "fix" a manuscript. I help you activate your research.

Whether you are a PhD candidate struggling to integrate a psychological framework into your thesis, or a seasoned author looking to bridge your scholarship with the moral life, we provide the "meticulous" and "conscientious" guidance needed to make your work exceptional.

Scholarship is not just about digging into the past. It is about building a foundation—as strong as stone and as expansive as a mountain—for a more just and mindful future.

Beyond the Blank Page

Don't think I write from scratch. I only begin once I have enough research, brewed ideas, and confidence. Even then, I don't write everything in one sitting; I revisit and revise again and again. There is no perfection in a human world, but at some point, I have to finish.

The Fourth Horizon

My scaffolding for a chapter on Ecclesiastes is complete, and I am satisfied with the results. I can flesh out incisive points with evidence. The title is "Hevel and the Cognitive Dissonance of a Fleeting World." This work is part of my book project, The Fourth Horizon: The Mental World as a Critical Lens for Hermeneutics and Homiletics. At this stage, I have completed three chapters—one about Lot (Gen 19), another about Ruth, and the one about Ecclesiastes—all with strong, promising scaffolding. For me, scaffolding represents nearly 80% completion; the remaining work is providing evidence and documentation. Now, I am moving on to scaffold another chapter regarding the Canaanite woman’s encounter with Jesus. I have read this story hundreds of times, but this time I am reintegrating various points with the "fourth horizon." After that, I will move to John 14 and Romans 3. Progress is steady; it is simply a matter of time.

The Ten Dimensions of Justice: From Structures to Self

The Ten Dimensions of Justice: From Structures to Self

Yung Suk Kim

Justice is multifaceted, encompassing virtually all matters of human and non-human life. It covers personal identity, relationships, communal and societal life, politics, economics, and the environment. While social justice is a vast concept in its own right, justice is not limited to it; we must also address procedural or environmental justice to find ways to improve the status quo. There are many other dimensions to consider as well—in my book, Justice and the Parables of Jesus, I explore ten distinct kinds of justice. Ultimately, justice is not merely about changing others or structures, but also about transforming ourselves. To study justice critically is to commit to a never-ending search for truth.

My Theological Journey: People-focused, Justice-seeking, and Transformation-driven (on Spotify)

My presentation, as part of the Faculty Forum, was delivered on April 16, 2026, at Virginia Union University. The forum was enlightening, with my presentation focusing on justice and biblical interpretation. Dr. Wafawanaka shed light on postcolonial concerns, and Dr. Sanders ensured a smooth moderation of the discussion.

 

 

     

Death: Vicarious or Participatory?

Moral Absurdity: Confronting the Ideology of Substitutionary Death

Presented by Yung Suk Kim

I believe that the "one man’s death for the nation," as suggested by Caiaphas in John 11, represents a dangerous scapegoat ideology. What moral value can be found there? Such a substitutionary death diminishes the inherent value of human dignity, which should be seen as incomparable to the whole earth. In John’s Gospel, Jesus’s crucifixion is the ultimate expression of his love for God and the world; therefore, his death should be viewed as a testimony of love rather than a vicarious or legalistic substitution.

The Three Pillars of Prolific Writing

The Three Pillars of Prolific Writing

Presented by Yung Suk Kim

1. Cultivate Idea Farms: 

Prolific writing begins with a system for gathering thoughts. Plant your ideas early and allow them to incubate. Through a continuous cycle of study and reflection, you turn raw observations into "fertile" material ready for revision.

2. Optimize Quality Time: 

Quantity of time matters, but the ability to utilize pockets of time is what separates the productive from the busy. Whether it is a few minutes at a café or a long walk, use those moments to keep your ideas active so that your formal writing sessions are focused and fluid.

3. Maintain Creative Stamina: 

Physical and mental health are the engines of productivity. Without a foundation of well-being, the rigors of deep research and consistent output are impossible to sustain. To write more, you must first take care of the writer.

The Triad of Mastery: Defining Critical Competency

Presented by Yung Suk Kim:

What defines true competence in our work or research? It is not merely the possession of facts, but the mastery of three dynamic forces: Creativity, Communication, and Challenge.

Creativity requires an open mindset to entertain new possibilities and the stamina to pursue them through trial and error. Critical competency means having the creative courage to synthesize new ideas where others only see data.

Communication is a deep engagement with diverse voices—whether through vibrant conversation with peers or silent dialogue with books and resources. To be competent is to be well-read and well-spoken, bridging the gap between one's own thoughts and the collective knowledge of the field.

Challenge represents a spirit of intellectual grit. It is the choice to take the more difficult, constructive path rather than the convenient one. A competent researcher or professional seeks out "productive friction"—welcoming difficult questions and complex obstacles as the necessary tools for building a robust outcome.

From Blame to Building: The Four Pillars of Quality Critique

Presented by Yung Suk Kim

Critiquing is a robust act of perceiving things as they are and offering meaningful commentary. While anyone can critique a person or an idea, the quality of that critique varies significantly. How do we distinguish a "good" critique? I suggest these four essential steps:

1. Specify Perspective: One must declare the philosophy or perspective from which they stand. Often, when we hear a critique, we have no clue what the speaker’s underlying viewpoint is. 

2. Exercise Conscientiousness: One must be diligent, utilizing data and experience while maintaining deep knowledge of the issue at hand.

3. Ensure Clarity: One must express ideas or critical points effectively, using clear language and illustrative figures.

4. Offer a Path Forward: One must suggest a direction for construction or improvement.

Deciding for Ourselves: The Limits of AI

I was thinking about AI today, and this thought dawned on me:

"No matter how intelligent AI may be, it is incomparable to humans of flesh and blood. We are flesh that thinks. While AI may be innovative in fields like medicine or science, it cannot replace human beings, who must decide for themselves in matters of life. Our agency defines us; each person is an agent."

The Forum on Religion

 The Scholars' Conversation: The Forum on Religion

Samuel DeWitt Proctor School of Theology

Virginia Union University

What do justice, faith, and the future of our world demand from us now?
Join us for A Scholars’ Conversation: The Forum on Religion, an evening designed to challenge minds, deepen conviction, and spark meaningful dialogue around issues shaping the church and society.

Featuring leading voices in theological scholarship and critical reflection:
Dr. Boykin Sanders, Moderator
Dr. Robert Wafawanaka, Postcolonial Issues
Dr. Yung Suk Kim, Justice

April 16
6:00 PM to 8:00 PM EST
Perkins Lifelong Learning Center on the campus of Virginia Union University

This is not a surface-level conversation. It is a timely gathering for scholars, leaders, students, clergy, and thinkers who are ready to wrestle seriously with faith, justice, and the complexities of our time.
 

My Scholarly Journey

My Scholarly Journey: People-focused, Justice-seeking, Transformation-driven 

Yung Suk Kim

Professor of New Testament and Early Christianity

Samuel DeWitt Proctor School of Theology

Virginia Union University

4/1/2026

This article was also posted on Stone Mountain Consulting and Research. 

It is with a heart full of gratitude that I am here today. I want to begin by thanking God – for who I am, for what I have been blessed to do, and for what I am yet to become. My journey over the past two decades has been rich, filled with teaching, research, community engagement, and many other endeavors. I don't see my teaching or my publications as mere academic exercises; for me, they are profound means of communicating God's good news to a wider world.

As I reflect on this journey, I define myself as a critical, yet imaginative and visionary scholar. More profoundly, I see myself as a child of God, a follower of Jesus, a seeker of truth, and a lover—of myself, of people, of nature, and ultimately, of God. This focus on the self might seem counterintuitive at first, but it is vitally important. I care deeply about who I am, just as much as I care about others. This is not about self-focused belief. It is about my critical questioning of myself, others, and God. What is God? What is Jesus? What does it truly mean to believe?

Through years of seeking, teaching, and research, I have come to a realization: If I do not believe in myself, then there is no God with me. I have always tried to sense and feel God with me. More than that, I also have asked: Where is God in our society and community?

My protesting scholarship has led me to produce over 20 books and edit four volumes. Currently, I am working on the edited volume, Rethinking Paul: Critical Conversations for Our World. Over the next five years, I will be able to author a dozen more books, moving into a more interdisciplinary focus. That is, I am very much interested in the intersection of biblical studies, cognitive science, and mental health.

Yet, amidst this productivity, I always check my time and sense the reality of impermanence. Everything and every person is short-lived. None of us will stay here forever. We all change. Everything changes. If there's one constant in this existence, it's the fact that change is our only constant. We live through ups and downs, ebbs and flows. So, for me, one lens I wear to read scripture is the value of today.

And if I had to distill my entire scholarship, my entire philosophy, into one single word, it would be this: Transformation. But what is transformation? How do we achieve it? For me, it means finding an authentic self in deep connection with God and others. We frequently discuss societal changes, yet we seldom delve into our own transformation in a truly deep, holistic sense. Perhaps the most vital question we can ask ourselves is: “What am I?” Each of us is a small universe, a unique creation of God, and an unknowable mystery waiting to be explored.

The core of transformation lies in the concept of justice.

So, what is justice? At its most fundamental, justice is simply asking: “What is the right thing to do?” To live a life of meaningful change, we must genuinely know what is good and right. Justice, in this expansive sense, touches every single aspect of human life. In my recent book, Justice and the Parables of Jesus: Interpreting the Gospel Stories through Political Philosophy, I explored the sheer complexity of this concept, identifying at least ten types of justice.

• We speak of Distributive Justice, acknowledging the need for a fair distribution of income and resources.

• There is Attributive Justice, where hard work should indeed earn its due reward.

• Procedural Justice ensures transparency and fairness in our systems.

• And profoundly, we address Social Justice when discrimination impacts our communities, or Racial Justice as we confront the deep hurt caused by racism.

• Furthermore, we seek Restorative Justice when individuals need to be healed and returned to wholeness after injury, or Compensatory Justice to remedy financial burdens due to wrongs.

• And recognizing our interconnected world, Global Justice calls for global solutions to global issues, while Environmental Justice compels us to create a cohabitating environment for all creation.

This demonstrates that justice is not a single idea; it's a tapestry woven through every aspect of our existence.

Indeed, my understanding of justice goes even deeper. For me, it has a profound theological root. Justice—whether we speak of mišpāṭ in Hebrew or dikaiosyne in Greek—is not just a social construct. It is, in fact, a derivative of righteousness (tsedaqah in the Hebrew Bible), which fundamentally belongs to God. It is about God and God’s character.

Throughout the Old Testament, in Jesus’s teachings, and in Paul’s letters, the fundamental truth is that God is righteous. And what does God's righteousness mean? It means God’s steadfast love, God’s unwavering faithfulness, God’s protective hand, God’s discerning judgment, and the boundless extension of love for all—regardless of who they are. In Matthew 5, Jesus clearly says that God is impartial for all. God sends rain and sunshine to all, good and bad.

This understanding clarifies Jesus’s mission: it was to fulfill God’s righteousness. The call to us, then, is clear: Because God is so loving and so faithful, we, as people, should live lives worthy of God’s righteousness, following the example of Jesus.

When there is no justice, the prophets cried out for justice in society. Amos roars in 5:24: "But let justice roll down like water, and righteousness like an ever-flowing stream."

We tend to overlook just how profoundly Jesus and Paul centered their teachings on justice.

Jesus’s primary mission was to bring heaven down to earth—and specifically, to those who suffer and struggle because of injustices. He did not proclaim the "good news of the emperor" or some human master; he proclaimed the "good news of God." This good news was not just a hopeful thought or heavenly things apart from here; it was about a new reality, a new time, a new rule, and a new life rooted in a fundamental change of thought, as we see in Mark 1:14-15: “After John was arrested, Jesus began to proclaim the good news of God; saying, “The time is fulfilled, and the kingdom of God has come near; Change your mind, and believe in the good news.”

In Mark, the central theme is God’s good news. Jesus demonstrated it through his words and deeds. What he did—his actions, his engagement with the world—constitutes the good news. So, it is the good news of Jesus Christ.

Paul, too, illuminates the importance of the good news of God. As he writes in Romans 3:22, the good news is that God’s righteousness has been manifested through Jesus’s faithfulness for all who participate in him. This "good news" didn't originate with Jesus or Paul. It is deeply rooted in God’s story of Abraham in Genesis 12, promised beforehand through the prophets. Paul understood his own apostleship as being set apart precisely for this "good news of God" (Romans 1:1). It is a story of grace and promise that extends through all time.

In the Gospel stories, parables are the best source for justice teaching. In fact, parables are not used for strengthening people’s faith; the opposite is the case. They are told by Jesus to break people’s normative thinking, habits, and behaviors. They are subversive stories.

Let us look at several parables.

Consider The Parable of the Laborers in the Vineyard. Here, the emphasis is not on strict hourly wage, but on the landowner’s atypical behavior, which champions distributive justice. The radical point is that all workers need a basic income to survive, regardless of the precise hours they have worked. It challenges our conventional notions of fairness or justice.

Then there is The Parable of the Talents. This is not simply about financial investment. The issue here is our work ethic, how we use our time, our gifts, our innate abilities. Jesus’s challenge to the one-talent person is not because they made no profit, but because they made no trial, no effort to use what they were given. It speaks to our responsibility to act.

Finally, let us look at The Parable of the Wheat and the Weeds. This parable beautifully addresses procedural justice and challenges society’s logic that evil people should be removed immediately from their community. The challenge of this parable is that even those we perceive as "evil" or "bad" are given an opportunity to change, to transform. Premature or impatient judgment—uprooting the weeds too early—is explicitly not recommended. We need patience and grace. In a sense, do not we all have both wheat and weeds in our own minds, our own characters, at the same time? Can you truly destroy parts of yourself just to remove the perceived "weeds"? This parable teaches us to allow for growth, to cultivate patience, and to embrace the ongoing process of transformation, both in ourselves and in the world around us.

This scholarly journey, rooted in gratitude and defined by transformation, justice, and God's righteousness, is one I am honored to share with you.  

Farmer-scholar

Life follows the farm’s cycle: we till, we sow, and then we must wait, watching the plants grow in their own time. This process reminds me that much is beyond my control. As a farmer-scholar, I embrace this patience as I study and cultivate new ideas for publication.

Here is one of my ongoing book projects.