By Roland Boer, Fernando F. Segovia
What does worldwide religious study appear like within the early a long time of the twenty-first century, and what new instructions could be discerned? Profound shifts have taken position over the past few many years as voices from the vast majority of the globe have began and proceed to reshape and relativize bible study. With individuals from Africa, Asia, the Pacific, Europe, Latin the US, the Caribbean, and North the US, this quantity is a really international paintings, providing surveys and checks of the present state of affairs and proposals for the way forward for biblical feedback in all corners of the area. The individuals are Yong-Sung Ahn, George Aichele, Pablo R. Andiñach, Roland Boer, Fiona Black, Philip Chia, Nancy Cardoso Pereira, Jione Havea, Israel Kamudzandu, Milena Kirova, Tat-siong Benny Liew, Monica Melancthon, Judith McKinlay, Sarojini Nadar, Jorge Pixley, Jeremy Punt, Elisabeth Schüssler Fiorenza, Fernando F. Segovia, Hanna Stenström, Vincent Wimbush, and Gosnell Yorke.
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Extra resources for The Future of the Biblical Past: Envisioning Biblical Studies on a Global Key
Example text
Hence, we need a methodology that speaks to the way Jesus has been contextualized in Africa. It should be added that the world of the Bible and that of African Christianity have overlapped and dovetailed in many important aspects. Together the two have strongly affected the Christianity that is emerging today. In the same manner, the emerging Christology bears the marks of African religion, similar to those found in the New Testament writings. Biblical interpretation in Africa must assist Christians in restoring their selfesteem, so that their voices cease to be private and become public.
I am convinced that organizations such as the Society of Biblical Literature and the American Academy of Religion must address Africa, Asia, and Latin America as venues in which to deliberate the future role of the Bible in the global world. 1 Chung Hyung Kung, the eminent Korean feminist theologian, began her reflections praising liberation theology for saving her from destruction—physical, mental, and spiritual—but lamented at length about the question one of her Korean students at Union Theological Seminary, New York, had posed to her.
For example, in the Bible studies on Esther, although I employ a literary method for the CBS, questions of empire often come up, since Esther is a text set in exile. Easing into a sociohistorical discussion of the text helps participants realize that, notwithstanding the sacred nature of the Bible, it was written, read, translated, and interpreted in a time different from our own. The critical nature of CBS also means that participants are sometimes enthused to ask general theological and hermeneutical questions that are beyond the text.