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.