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The Calling of an Asian Biblical Scholar Rev10

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The Calling of an Asian Biblical Scholar Rev10 Paper by Federico Villanueva, 18 July 2017 For the ATA Consultation in Malang, Indonesia The Calling of an Asian Evangelical Scholar: A Biblical Scholar’s Perspective Introduction: Good evening. My task is to introduce the theme of the consultation – “The Calling of an Asian biblical scholar/theologian.” Although I will be approaching our theme from the biblical studies perspective since this is my discipline, I believe what I will share will have implications to other disciplines. This is because of our belief as evangelicals in the Bible as the foundation for our faith and practice. And therefore all theologically-related disciplines should consider the Bible. Also because, as I will argue in this paper, biblical studies is not enough; it needs the other disciplines if it is to accomplish its ultimate goal. (see below). As I begin my presentation, I would like to invite you to read with me a passage from Mark 2 on the healing of the paralytic. And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. And they came, bringing to him a paralytic carried by four men. And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. And when Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." Now some of the scribes were sitting there … (Mark 2:2-6 ESV)1 The Four Unnamed Men and Biblical Scholars It is not my intention to give a full exegetical analysis of this passage. I hope those among you who are pure blooded historical critic will bear with me. I selected this passage because I think it gives us a picture of what I imagine Asian biblical scholars ought to be.2 If we ask the question, “who are the biblical scholars in Jesus’ time?” the answer would be the scribes. The scribes are the “scholars and teachers of Scripture,”3 “the descendants and successors of the Levites from the days of Ezra, Nehemiah, and Chronicles.”4 At a time when very few people could read and write, the scribes were the educated men of their time.5 They were PhD holders. There is evidence even in the ANE that those who completed various branches of knowledge can move 1 I thank Albert Alejo, SJ, for leading me to this text (in a personal conversation). 2 Incidentally, the immediate context pertains to the calling of Levi (2:13ff.) and the calling of the Apostles (3:13ff.). For the type of reading that I do here, cf., David C. Steinmetz, “The Superiority of Pre-Critical Exegesis,” Theology Today 37, no. 1 (1980) : 27–38 and Paul Ricoeur, Interpretation Theory: Discourse and the Surplus of Meaning (Fort Worth, Texas: Texas Christian University Press, 1979). The “ultimate aim of hermeneutics,” argues Ricouer, is to “‘make one’s own’ what was previously ‘foreign’” (91). By relating the text to our context and our theme, we make this story our own. My hope is that this reading will give us insight on what it means to be an Asian biblical scholar. As Ricoeur explains, “interpretation is the process by which disclosure of new modes of being … gives to the subject a new capacity of knowing himself” (94). 3 G. H. Twelftree, “Scribes,” in Dictionary of New Testament Background, ed. Craig A Evans and Stanley E Porter (Downers Grove, Illinois: InterVarsity Press, 2015), 1088. 4 Karel van der Toorn, Scribal Culture and the Making of the Hebrew Bible (Harvard University Press, 2009), 94. 5 Ibid., 53. 1 Paper by Federico Villanueva, 18 July 2017 For the ATA Consultation in Malang, Indonesia further into specializations.6 Very few reach this stage. To be a scribe is to be part of an elite group. Van der Toorn describes this group as a “closed society of learned men.”7 This makes them a people of privilege. They are given special treatment in gatherings. Special food is prepared for them, different from the rest.8 They usually get the best seats in the room. That is why in the narrative in Mark 2, while many people are standing outside the house because there is no more space inside (they can’t even get in the door because of too many people inside), the scribes are seated in front of Jesus. But having the best seat is not a guarantee one will be in the best position to see what God is doing or hear what God is saying. The scribes are right there in front of Jesus and yet they could not see the significance of what Jesus was doing. They are more concerned with the Law and getting it right than with the transformation that is taking place right before their very eyes. It is ironic that in our passage it is not the biblical scholars in Jesus’ time who serve as models for biblical scholars today. Rather, it is the four unnamed men,9 those outside, those “in the margins.” It is with them that Jesus was pleased. The passage tells us that it was “when Jesus saw their faith” that the process of forgiveness and healing started to take place. Tonight, as we reflect on our calling as evangelical scholars, I would like to invite you to look at the faith of these four men. I believe that we can learn something from them, in the same way that Jesus saw something wonderful in what they did. Importance of Social Location One of the lessons we can learn from the narrative is the importance of one’s social location. Where we are, or what Ellacuria calls, “lugar teologo”10 (the place where we do our theologizing), matters a lot. One of the advantages of the four men was that they were close to where the needs are. The very place they were standing – outside of the house – puts them in a position where they can hear the cries of the suffering. Unlike the scribes who were seated comfortably inside the house, the four men were right there where the needs are. The text does not give us details of how the four men came to know about the paralytic. Were they neighbors to the man? Or did they just happen to be standing beside the paralytic outside while the man was crying out, “please bring me to Jesus”? Both are possible. The key thing was that they were close to where the needs are. And more importantly, they saw the need and did something to address it. 6 Ibid., 57. 7 Ibid., 66. 8 This is true especially in many parts of Asia where leaders, pastors, professors are treated highly. They are served with a special meal whenever there are gatherings. 9 Though it is the four men who carried the paralytic to Jesus, the text says that it was the people (hoi polloi) who came, who brought the paralytic. The four men represent those who showed concern to the paralytic by bringing him to Jesus. 10 Ellacuria believes that the best place to do theology is among the poor and the oppressed (Kevin F Burke, The Ground beneath the Cross: The Theology of Ignacio Ellacuría [Washington, D.C.: Georgetown University Press, 2000], 104–5). 2 Paper by Federico Villanueva, 18 July 2017 For the ATA Consultation in Malang, Indonesia One of the problems with scholarship in general is its tendency to distance itself from the world. I once attended a writing seminar. The speaker, who is also a biblical scholar from the West, was discussing how we can turn our academic book into a popular writing. I asked how a scholar can apply what he is learning to the realities of everyday life. His answer was revealing. Drawing an illustration of a mountain, he explained that scholars are up there in the mountain while ordinary people are down there. Pointing at the distance between the highest point of the mountain down to where the people are, he tried to bring home the point of how difficult it is for a scholar to go down to the level of ordinary people. Although I get the point that scholars need to spend time “in a mountain” to focus on their research, I find something disturbing about the image of scholarship presented here. Images we use, like the mountain illustration, are powerful mechanisms, shaping both how we think and do things. The image of a mountain with scholars on top betrays what sociologist Bourdieu calls the “scholastic point of view.” He explains: this “‘free’ and ‘pure’ disposition … implies (active or passive) ignorance not only of what happens in the world of practice … but also of what it is to exist, quite simply, in the world.”11 It reflects the view of scholarship in and for itself. But this is not the teaching of our Lord. God has enabled us to complete our training (e.g. PhD) so that we can serve others. He has allowed us to go to Mount Transfiguration as it were, not to remain there, but so that we may go down prepared to serve others. I think the image that better captures the Christian view of scholarship is an inverted illustration of a mountain with the scholars down and the people above. Biblical scholars, theologians, all Christian scholars are servants of the Lord, called to minister to the “least of my brothers and sisters.” This is our calling as Asian evangelical scholars.
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