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.