At the 2019 UMC Western Pennsylvania Annual Conference

VIDEOS

My presentation this morning went well with almost 2000 attendees filling the house.

I talked about Luke 5:1-11 (June 6, 2019)

An honorable day

Today, at Virginia Union University commencement, I was honored to receive the Scott & Stringfellow Outstanding Professor Award. It comes with a monetary gift. This is a true blessing on my birthday. I thank my family, friends, students, colleagues, and others who have supported me tirelessly. In the last 14 years, I have tried my best and will continue to strive for excellence. Danny Glover spoke powerfully to the graduating class of 2019; he said something like this: “Resistance and sustainable activism are the ingredients of social change.” He is an award-winning actor, producer ("Color Purple" movie) and humanitarian. One other notable thing at this ceremony was one alum’s (Dr. Virginia Howerton, ‘65) donation of 2.5 million dollars to the university, the largest one-time gift from anyone in the history of Virginia Union University. Indeed, she made a lasting impact on many graduates who heard her speaking today.

New book: Reimagining the Body of Christ in Paul's Letters

This book questions all familiar readings of “the body of Christ” in Paul’s letters and helps readers rethink the context and the purpose of this phrase. Against the view that Paul’s body of Christ metaphor mainly has to do with a metaphorical organism that emphasizes unity, Kim argues that the body of Christ metaphor has more to do with the embodiment of God’s gospel through Christ. While Deutero-Pauline Letters and Pastoral Letters use this body metaphor mainly as an organism, Paul’s undisputed letters, in particular, 1 Corinthians and Romans, treat it differently with a focus on Christic embodiment. Reexamining the diverse use of “the body of Christ” in Paul’s undisputed letters, this book argues that Paul’s body of Christ metaphor has to do with the proclamation of God’s gospel.

“Concisely describing how ‘the body of Christ’ must be reimagined as ‘the Christic body,’ Kim’s argumentation has wide-reaching implications for those of us who fight for liberation and justice within church and society. Providing a launching point that will allow scholars and pastors to teach and model ‘soft-union’ in Christ while uplifting particularity in communion, Kim’s interpretation of Pauline theology and ethics will enliven conversations in the classroom and the church for years to come. —Angela Parker, Assistant Professor of Biblical Studies, The Seattle School of Theology & Psychology

“Yung Suk Kim offers fresh insight into the heart of Paul’s theology: the body of Christ. Interestingly, Kim challenges the reader by reconstructing Christ’s body as a union in solidarity with those on the margins, especially in the hierarchical systems prevalent in the Roman imperial society and culture. No doubt, his theological reimagination can empower today’s Christians to resist unity without diversity in the so-called post-truth era of Trump. This little but powerful book thus holds onto hope for embodying Paul’s teaching in a more responsible manner.” —Sung Uk Lim, Assistant Professor of New Testament, College of Theology & United Graduate School of Theology, Yonsei University

"With illuminating analysis of key texts, Kim offers a concise and timely understanding of the body of Christ in Paul's letters that challenges hegemonic models and reminds us that care for the poor and pursuing justice for the weak of society are at the heart of the gospel and Christian living." —Timothy Milinovich, Associate Professor & Chair of Theology, Director of Catholic Studies, Dominican University

Human Transformation Begins ...

Human transformation begins with an attitude that "I am weak or limited." When I am weak, I see and feel the weakness of others. When I confess that "I am no one," God would say: "No, you are not unworthy." Through humility, I gain new energy or spirit from above. That is a moment of a spiritual birth from above (c.f., John 3:5-6). This new birth gives us a sense of "I am someone." 

If I am someone who shares the weakness of others, I can be one for others. I may find solidarity with them. I love them not because I am over them but because I feel the same weakness with them. 

I must acknowledge that the moment of "I am someone" is not perpetual. I still may hit hard roads and make mistakes. I may feel disappointed with myself. I have to accept what I am. In other words, I must admit that I am limited and deficient. I am that I am. I am not beyond what I am.  

Philosophy of transformation

"I have to accept what I am"

Bible Study sessions at the 2019 Annual Conference of the United Methodist Church Western Pennsylvania

I was invited to lead Bible Study sessions at the 2019 Annual Conference of the United Methodist Church Western Pennsylvania from June 6-8, 2019. The bishop of the Conference told me she heard about me and my body of works regarding the New Testament. This conference is composed of 800 churches, representing 10 districts and 23 counties in Pennsylvania. I am excited and feel a great responsibility.

Proposed plan:
Session 1: Luke 5:1-11 with Reader-Response Criticism
Session 2: In-Depth Study of Select Themes in Luke 5:1-11
Session 3: A New Vocation through Transformation and Discipleship

Caution about Joseph's dreams and the Mustard Seed

In the Old Testament, there is a famous story about Joseph's dreams (Gen 37:1-11).
He had dreams about himself.
All the family members bow down to him. Even the sun, moon, and the stars bow down to him.
The focus of his dreams is self-aggrandizement: To be the center of the family and the universe.
His dreams are so self-focused a dream.
Just to be a great person is not good dreams. They are naive and hollow.
Don't preach to others, saying something like "be ambitious."
Ambition without a good purpose of life may be dangerous.
One's dream must be for self and others as well.
Because of his naive and self-centered dreams, Joseph was hated by his brothers.
One day, he was sold into slavery and taken to Egypt.
There he came to realize that he was nobody, getting through all kinds of ordeal and difficulties.
In Egypt, he probably learned new life lessons that he was nothing.
He realized his dream was wrong.
He needed God at the center of his life.

Don't read the mustard seed parable through the lens of Joseph's dreams. This parable is not about ambition or success. Sometimes people misunderstand this parable and preach something like this: "You can become whatever you want. You can be the most successful person." If that is the meaning of this parable, Jesus would have used a cedar tree as a metaphor for God's kingdom. But Jesus used the mustard seed and mustard plant as a metaphor for God's rule. The mustard plant is not a tree and grows several meters high only, incomparable to the size of a cedar tree.

The point of the mustard parable is a small seed should not be ignored. It has potential and grows enough. Mustard plants are very useful to both birds that are sitting on the branches and people who use them as food or medicine. Mustard plants are not found in lofty deep mountains where cedar trees live. They are everywhere nearby the village, just like the good news of God spread like wildfire to everyday people in their neighborhoods. While cedar trees may be used for rich houses or a king's palace, mustard plants are very useful to everyday people.

Small things or small beginnings cannot be ignored. Small people cannot be ignored. They are all gifted with the potential to be realized in their own ways, serving the good news of God.

*My book on the parables of Jesus: Jesus's Truth: Life in Parables (2018).

Teaching through social media

These days social media is an important way of communicating with the larger world.

See my blog, YouTube, and LinkedIn.

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, religion, and culture.

ANOTHEN (ἄνωθεν): Not born "again" but born "from above" (John 3:3)

[Courtesy of FreeBibleImages.org]

The Greek adverb anothen (ἄνωθεν) means double meaning: "anew, again" or "from above." In other words, the issue is whether one is born from above or born again. The NRSV and some other translations render the adverb as the former. The NIV takes it as the latter.

Jesus does not seem to mean "again" because it is Nicodemus who mistook it as he asks: “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?” (John 3:4).

Then, Jesus answers him: "Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit" (John 3:5). He unpacks the meaning of "from above." Such a person born from above must have water baptism in which one receives the Spirit. More directly, "born of the Spirit" corresponds to "born from above" in 3:3. The Spirit comes from above, God. It is God's Spirit. Therefore, "born from above" implies that one has to depend on God or the Spirit to live a new life. Likewise, one needs to be constantly informed and molded by the Spirit. Spiritual birth comes from the Spirit and does not have a birthdate. It can maintain itself through ongoing spiritual renewal.

*The book regarding the above: Truth, Testimony, and Transformation.

*You also can listen to my podcast about this topic.

Agathos (Matthew 20:15)

[Courtesy of FreeBibleImages.org]

Agathos (ἀγαθός) in Matt 20:15 means "good" which also appears in Mark 10:18 where Jesus rebukes a person for calling him good because God is the only one who is good. In the parable of vineyard workers, the landlord insists that he is good because he cares about all who need work and the daily wage. He is good because he cares about distributive justice (or economic justice for all). He is good because he cares about full employment and makes sure that all will get daily food. 

Otherwise, this parable is not about attributive justice in which the logic is "the more one works, the more one is paid." This view is held by those who argue that the landlord abused the earlycomers by not paying enough or more than the rest. 

But this is not the case. First, there is no guarantee that earlycomers worked harder than latecomers. Moreover, they agreed to work with the usual daily wage, which is not too much or too little. Their grumbling against the landlord does not stand their ground. Finally, the vineyard owner says: "Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am good (agathos)?" (Matt 20:15). Unfortunately, the NRSV, NIV, and CEB, and most English Bibles translate agathos as "generous" which connotes a sense of charity, defending the landlord's wealth or power. Generosity is not the same as justice. 

FOR MORE, SEE MY BOOK.