Every faith group in the world has something or someone that
they consider to be sacred and of the utmost importance. It
might be a person, an object, a book, etc. In the case of books
or other literary documents, almost every faith group has
books or scripture which they consider to be authoritative and
normative for teaching and for life and practice.
The Hindus have the Vedas and the Upanishads. The Muslims
have the Holy Qu'ran. The Jews have the Torah. The Christians
have the Hebrew Scriptures (Old Testament) as well as the
Christian Scriptures (New Testament.)
Within the Christian community, theological battles have been
waged for centuries over a variety of issues. One of those issues
has been biblical authority. There are Christians (Catholic and
Orthdox)
who believe in Tradition and Experience being on a par with Scripture,
and therefore, constituting equal sources of authority for faith and
life.
And then there are Christians (Protestants) who believe that the
Bible is the final authority for faith and life.
In this article, I would like to (as a Protestant minister and
theologian)
address the complexities and problems of subscribing to the
notion of the Bible having "the final word." This does not mean,
however, that I do not believe in the message of the Bible. Nor does
it mean that I do not see the importance of the role of Scripture in the
formulation of doctrine and theology. What it does mean, however,
is that if we are going to subscribe to the idea of the Bible being
the main or even only authority for what we Christians believe and
practice, then as responsible believers, we cannot dismiss or
ignore the problems associated with that position. Nor can we,
I believe, resort to gimmicks such as invoking things like the
Holy Spirit as a way to bypass or circumvent the process of facing
the problems honestly and squarely in the face. I think that to
use the name of the Holy Spirit as a way to easily disregard and
discard the complexities of the position of biblical authority is to
commit the most blatant form of blasphemy in using God's
name in vain. The problems which we must deal with are:
1. The original languages of Scripture (Aramaic, Greek, and Hebrew)
Because most of us are familiar with the Bible only in its translated
form, with little or no knowledge of the original languages, we must
acknowledge the fact that the translations which we rely on do not
always necessarily reflect what the biblical writers said in the
original langues.
2. The various literary forms employed in Scripture (narrative,
allegory, literal history, legend, myth, etc.) If we are responsible
in attempting biblical interpretation, we will navigate the waters
of deciphering what the text means when it does use literal
categories.
3. The socio-cultural context from which the Scriptures emerge.
The Bible as a literary document is the product of a society
much different from ours, and therefore, the thought-categories
of the writers are different than the thought categories of today. Therefore,
the dictums, mandates, and morality which appears in Scripture
have to be evaluated against the cultural backdrop in which the
Scriptures were written. We need to ask what in the Bible
is relevant and applicable only to a particular culture and time,
and what in the Bible is relevant and applicable to all times,
all cultures, and all places.
4. The variety of perspectives within the Bible- Each of the authors
of the different books of the Bible has a different emphasis. There
are a variety of theological perspectives in the Bible. For example,
the initial books of the Old Testament speak of a God who is in
an exclusive relationship with the Hebrews, while the latter prophetical
books and the books of the New Testament speak more about
a universal God who is in a relationship with all humankind.
5. The problem of ecclesiastical interpretation- Each Christian
community (Catholic, Orthdox, and Protestants of all types),
claims to have the "right interpretation" of what the Bible says.
That is precisely why we have so many churches speaking with
so many voices while using the same Bible. Each one claims that
their doctrines and practices are "based on Scripture," and in a
sense they are all correct in saying so. The problem with that
is that all of the doctrines and practices of each church are based
on that church's understanding of what "the Bible says."
How do we then resolve the problem of biblical authority? How do we
on the one hand acknowledge the Bible as the "inspired, authoritative,
and normative Word of God," while at the same time dealing with the
reality that no one individual and no one church has a monopoly
on biblical truth? Do we hold fast to our position that our individual
or church's understanding of the biblical message is the correct one
to the exclusion of all others? Do we perhaps say that there is a kernel
of truth in every interpretation? Or do we say that at the end of the
day it doesn't really matter what interpretation we subscribe to?
As a minister of Christ's Gospel, I have my doubts as to whether
we will ever be able to arrive at the totality of truth in biblical interpretation,
be it in our individual lives or in our corporate life as a church.
However, as a community of faith, we can also be a community of inquiry,
"searching the Scriptures to see if these things are so." We can continue
to engage with each other as believers of different denominations
"comparing notes," and hoping that beneath all that confusion and
complexity, lies God's eternal truth, even if we apprehend only in
bits and pieces, and as Paul the Apostle would remind us,
"seeing dimly as through a mirror."
And now to the God who through the Holy Spirit and the Traditions
of the Church gave to us the Holy Writ for our instruction and edification,
be glory, honor, majesty, and power forevermore, world without end. Amen.
In the name of the Creator, and of the Word, and of the Holy Spirit. Amen.
Pastor Juan A. Ayala-Carmona
Wednesday, May 23, 2012
Monday, May 21, 2012
Theology from the Prison Standpoint
In this article, I would like to speak about biblical interpretation
and theological reflection from the biblical standpoint.
It is a known fact, I think, that everyone who picks up the Bible to read it, derives his/her understanding of the biblical message from their particular social setting. There is no such thing as a "neutral" reading of Scripture. Our social setting and cultural upbringing and environment color our understanding fo the Scriptures when we read them. Everyone reads and interprets the Bible through a different set of lenses. Absolutely no one has the ability to read the Bible "objectively," because we have all been conditioned to read the Bible according either our religious upbringing or socio-cultural environment. All these factors, then, serve as "blinders" for how we receive the message of God through Scripture.
Consequently, for those of us whose theology is supposedly based on the Bible, the principle remains the same. Our theology is based not so much on "what the Bible says," but rather, on our understanding of "what the Bible says." The exact same thing could be said for how our Islamic sisters and brothers approach the Holy Qu'aran, and how our Jewish sisters and brothers approach the Torah. Their theology is based on how and from where they interepret and apply the Scriptures
of their particular faith.
Those who interpret the Scriptures from a standpoint of economic comfort, will derive a biblical interpretation and theology that seeks to legitimize their social standing and that will demonize from a theological standpoint, those who are not of the same social class. In the same manner, those who read the Scriptures from the standpoint of deprivation and poverty will derive an understanding that supports the notion that God is on their side, and working against those who are responsible for their being in such a deplorable condition.
A careful reading of Scripture will reveal that the writers of the Bible wrote from their social standpoint. Pefect examples of this are:
1. The writer of the Pentateuch (first five books of the Old Testament) writing from the standpoint of the exodus from Egyptian slavery.
2. Ezekiel and Daniel writing from the standpoint of the Babylonian Captivity and subsequent Exile.
3. Matthew writing his Gospel account in the light of the prophetic books of the Old Testament.
As a theologian of liberation who believes that oppression and suffering are the starting points for biblical interpretation and theological reflection, my understanding of the biblical message and subsequent theological development is rooted in the experience of the prison system. I served as a chaplain with the New York State Department of Correctional Services for 22 years, carrying out not only worship and counseling services, but also instruction in Scripture and theology with the residents. Together with the brothers in the prison church (Church of the Good Shepherd), and also with chaplains of different faith groups (Catholic, Jewish, Islamic, Rastafarian, etc.) we were able to engage in theological reflection which affirmed not only a message of hope for the future, but also the very presence of God in the daily lives of the residents. Furthermore, the various volunteers who augmented and supplemented the work of the chaplains with their presence, were additional signs of God's presence in the confines of the penal institution.
Some could question the presence of God among people who have either committed or been convicted of committing the most heinous forms of social or political crimes. However, in Scripture we find reference to God raising "prophets in the land" among those who were exiled there due to their disobedience to God's laws. Nevertheless, the grace and mercy of God was available even to the wayward who were suffering the consequences of their deviation.
The chaplains and the volunteers did not deal with the residents on the basis of their guilt or innocence, but rather on the basis of God's grace and mercy that has made all of us who we are, in spite of our not deserving it. Truly God was among the residents, and many of them played leadership roles in the community of faith. Some of those who have paroled, have gone on to become leaders in the community of faith in society.
God's grace and mercy were present in the prison population not because we treated the residents as either "objects" or "targets" of mission, but rather as "partners" in mission.
What is the fundamental theological axiom within the prison setting? It is the same as the theology of the Egyptian experience of bondage, i.e. God has heard the cry of God's people, and has descended to deliver them.
To the liberating and redeeming God be all glory now and forevermore.
Amen.
Juan A. Ayala-Carmona
It is a known fact, I think, that everyone who picks up the Bible to read it, derives his/her understanding of the biblical message from their particular social setting. There is no such thing as a "neutral" reading of Scripture. Our social setting and cultural upbringing and environment color our understanding fo the Scriptures when we read them. Everyone reads and interprets the Bible through a different set of lenses. Absolutely no one has the ability to read the Bible "objectively," because we have all been conditioned to read the Bible according either our religious upbringing or socio-cultural environment. All these factors, then, serve as "blinders" for how we receive the message of God through Scripture.
Consequently, for those of us whose theology is supposedly based on the Bible, the principle remains the same. Our theology is based not so much on "what the Bible says," but rather, on our understanding of "what the Bible says." The exact same thing could be said for how our Islamic sisters and brothers approach the Holy Qu'aran, and how our Jewish sisters and brothers approach the Torah. Their theology is based on how and from where they interepret and apply the Scriptures
of their particular faith.
Those who interpret the Scriptures from a standpoint of economic comfort, will derive a biblical interpretation and theology that seeks to legitimize their social standing and that will demonize from a theological standpoint, those who are not of the same social class. In the same manner, those who read the Scriptures from the standpoint of deprivation and poverty will derive an understanding that supports the notion that God is on their side, and working against those who are responsible for their being in such a deplorable condition.
A careful reading of Scripture will reveal that the writers of the Bible wrote from their social standpoint. Pefect examples of this are:
1. The writer of the Pentateuch (first five books of the Old Testament) writing from the standpoint of the exodus from Egyptian slavery.
2. Ezekiel and Daniel writing from the standpoint of the Babylonian Captivity and subsequent Exile.
3. Matthew writing his Gospel account in the light of the prophetic books of the Old Testament.
As a theologian of liberation who believes that oppression and suffering are the starting points for biblical interpretation and theological reflection, my understanding of the biblical message and subsequent theological development is rooted in the experience of the prison system. I served as a chaplain with the New York State Department of Correctional Services for 22 years, carrying out not only worship and counseling services, but also instruction in Scripture and theology with the residents. Together with the brothers in the prison church (Church of the Good Shepherd), and also with chaplains of different faith groups (Catholic, Jewish, Islamic, Rastafarian, etc.) we were able to engage in theological reflection which affirmed not only a message of hope for the future, but also the very presence of God in the daily lives of the residents. Furthermore, the various volunteers who augmented and supplemented the work of the chaplains with their presence, were additional signs of God's presence in the confines of the penal institution.
Some could question the presence of God among people who have either committed or been convicted of committing the most heinous forms of social or political crimes. However, in Scripture we find reference to God raising "prophets in the land" among those who were exiled there due to their disobedience to God's laws. Nevertheless, the grace and mercy of God was available even to the wayward who were suffering the consequences of their deviation.
The chaplains and the volunteers did not deal with the residents on the basis of their guilt or innocence, but rather on the basis of God's grace and mercy that has made all of us who we are, in spite of our not deserving it. Truly God was among the residents, and many of them played leadership roles in the community of faith. Some of those who have paroled, have gone on to become leaders in the community of faith in society.
God's grace and mercy were present in the prison population not because we treated the residents as either "objects" or "targets" of mission, but rather as "partners" in mission.
What is the fundamental theological axiom within the prison setting? It is the same as the theology of the Egyptian experience of bondage, i.e. God has heard the cry of God's people, and has descended to deliver them.
To the liberating and redeeming God be all glory now and forevermore.
Amen.
Juan A. Ayala-Carmona
Saturday, May 12, 2012
The God who Manipulates
I do not have too many vivid memories of being directly manipulated by any one. I worked as a college professor for three years in an institution where each professor had to meet with their students
individually for one hour per week. Each professor (we were referred to as Educational Facilitators) was assigned 20 students with which we would have an hour of individualized instruction in the skills of comprehension, application, analysis, synthesis, and evaluation. Then we would meet twice a week in a small group of 8-10 students in a class called Colloquium in which we would focus on the affective
skills of listening, responding, valuing, and organizing.
Truly, much manipulation took place by both faculty and students. The faculty would do their best to convince the students that it was in their best interest to work on all these skills as a way of mastering
the subject content. The students would do their best to convince the faculty to ease the burden of work while seeking the highest grade for their academic performance.
My dear daughter Jennica was a "master" manipulator. As a pre-adolescent, whenever she wanted something from me, she would not respond to my denials of her request by the typical child-like and pre-teen manifestations of crying or having temper tantrums. She would respond by gently accepting the denial of the requests, while at the same time knowing deep within, that I could not at heart deny her requests, especially since they were sound ones. She would just say "alright," while knowing that she had appealed to the fatherly side of me that could never deny what she requested, and finally ended up prevailing. At the age of 35 she still steals my heart and she knows it.
My son Geoffrey in his pre-teen years spoke about the "empire of the feelings," knowing that in many, if not most instances, people operate more on the basis of their emotions than on the basis of intellect and reason.
My other daughter Jessica m.o. of manipulation is by appealing to logic and putting things into proper perspective so that people can see "the truth." She, in many respects, in imitation of her father, will put things in logical sequence in order to make the point.
We tend to think of manipulation as something evil, because we associate it with deception and malice. I want to submit for the purpose of this communication that manipulation is in and of itself, nothing evil and
nothing to be afraid of. There is a form of healthy manipulation.
One of the many definitions of "manipulation" is to influence the situation to fit one's purposes." It is in this context that I respectfully and reverently submit that God is a manipulator. God, in ways that none of us fully understands, influences history and our personal situations to fit His/Her purposes. God is the Master-Mind of the universe and works in mysterious and manipulative ways, His/Her wonders to perform.
Throughout biblical history we find that God works through the priests, prophets, kings, queens and other human leaders in order to carry out His/Her plan. Finally, in these last days, God has spoken and worked through Jesus Christ to carry out His/Her plan of redemption for a broken and fragmented world. We acknowledge that this plan is being effected by God's Holy Spirit through the agency of the Church (God's beloved community), as well as from time to time in His/Her sovereignty working through the agency of non-believers who willingly or unwillingly become instruments of God's active work in history.
I'm sure that each of us can be witnesses to the fact that in different ways and means, God has manipulated situations in our lives to fit His/Her purposes, which of course are "good for the soul" in particular,
and good for the creation in general. While I personally resist being manipulated by another (especially if it is for some opportunistic reason to my detriment), in the case of divine manipulation, I have to praise and thank God for manipulating me. While I do not always fully or even partially understand God's ways and God's purposes, I am convinced that God knows all things, and that all things do, in fact work together for them that love God. To the Grand Manipulator of the universe be all glory, honor, majesty, and power.
In the Name of the Creator, and of the Word, and of the Holy Spirit.
Amen!
Juan A. Ayala-Carmona
individually for one hour per week. Each professor (we were referred to as Educational Facilitators) was assigned 20 students with which we would have an hour of individualized instruction in the skills of comprehension, application, analysis, synthesis, and evaluation. Then we would meet twice a week in a small group of 8-10 students in a class called Colloquium in which we would focus on the affective
skills of listening, responding, valuing, and organizing.
Truly, much manipulation took place by both faculty and students. The faculty would do their best to convince the students that it was in their best interest to work on all these skills as a way of mastering
the subject content. The students would do their best to convince the faculty to ease the burden of work while seeking the highest grade for their academic performance.
My dear daughter Jennica was a "master" manipulator. As a pre-adolescent, whenever she wanted something from me, she would not respond to my denials of her request by the typical child-like and pre-teen manifestations of crying or having temper tantrums. She would respond by gently accepting the denial of the requests, while at the same time knowing deep within, that I could not at heart deny her requests, especially since they were sound ones. She would just say "alright," while knowing that she had appealed to the fatherly side of me that could never deny what she requested, and finally ended up prevailing. At the age of 35 she still steals my heart and she knows it.
My son Geoffrey in his pre-teen years spoke about the "empire of the feelings," knowing that in many, if not most instances, people operate more on the basis of their emotions than on the basis of intellect and reason.
My other daughter Jessica m.o. of manipulation is by appealing to logic and putting things into proper perspective so that people can see "the truth." She, in many respects, in imitation of her father, will put things in logical sequence in order to make the point.
We tend to think of manipulation as something evil, because we associate it with deception and malice. I want to submit for the purpose of this communication that manipulation is in and of itself, nothing evil and
nothing to be afraid of. There is a form of healthy manipulation.
One of the many definitions of "manipulation" is to influence the situation to fit one's purposes." It is in this context that I respectfully and reverently submit that God is a manipulator. God, in ways that none of us fully understands, influences history and our personal situations to fit His/Her purposes. God is the Master-Mind of the universe and works in mysterious and manipulative ways, His/Her wonders to perform.
Throughout biblical history we find that God works through the priests, prophets, kings, queens and other human leaders in order to carry out His/Her plan. Finally, in these last days, God has spoken and worked through Jesus Christ to carry out His/Her plan of redemption for a broken and fragmented world. We acknowledge that this plan is being effected by God's Holy Spirit through the agency of the Church (God's beloved community), as well as from time to time in His/Her sovereignty working through the agency of non-believers who willingly or unwillingly become instruments of God's active work in history.
I'm sure that each of us can be witnesses to the fact that in different ways and means, God has manipulated situations in our lives to fit His/Her purposes, which of course are "good for the soul" in particular,
and good for the creation in general. While I personally resist being manipulated by another (especially if it is for some opportunistic reason to my detriment), in the case of divine manipulation, I have to praise and thank God for manipulating me. While I do not always fully or even partially understand God's ways and God's purposes, I am convinced that God knows all things, and that all things do, in fact work together for them that love God. To the Grand Manipulator of the universe be all glory, honor, majesty, and power.
In the Name of the Creator, and of the Word, and of the Holy Spirit.
Amen!
Juan A. Ayala-Carmona
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