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
No comments:
Post a Comment