Theology of Justice in Myanmar according to Micah

Biblical Theology

Many Christians think that all theologies are called Biblical Theology rather than seeing it as a separate discipline like Systematic Theology, Practical Theology. This is basically because we all want our theology to be biblical and at the same time we do not really know there is a branch called Biblical Theology.  Although there are many definitions of Biblical theology, it is argued that there is no perfect definition of Biblical theology and yet it is an old issue.[1]

For Robert C. Dentan, Biblical Theology is a theological system which is totally based on the Bible without using human reasons or speculative philosophy.[2] This could be a fundamental definition of the Old Testament Theology. Many Christians will also agree with this statement because Christians generally accept that Christian faith is totally based on the Bible. And yet, no human can study the Bible without his own reason or presuppositions. This means that it seems to be impossible to do biblical theology without human reason or philosophy. On the other hand, some theologians neglect the Bible in their theology, mainly based on other theologians, traditions and human reason. It is essential to read the Bible in doing theology.

For Brevard S. Childs, the entire modern history of biblical Theology was focused on distinguishing between normative and descriptive nature of the Biblical Theology.[3] This means that Biblical Theology can be normative or descriptive depends on our own definition. Philip J. Spener (1635-1706), the leader of Pietism, fought against scholarsticism and encouraged people to read the Bible by their own skills rather than interpreting the Bible in the light of traditions. Johann Philipp Gabler’s lecture was considered as the first thought on distinguishing Biblical Theology from Systematic Theology. Gabler argued that the Bible was mishandled in the church and proposed “to distinguish sharply between biblical theology and dogmatic theology.”[4] Since then, many scholars followed Gabler’s idea of Biblical Theology.

Along with the rise of rationalism, Biblical Theology became an “independent discipline.”[5] Biblical scholars used rational and critical skills to study the Bible skeptically and dealt the Bible like any other human writings. It is true that God communicated human beings through human language and we can study the Bible like any other books. We also need to know that the Bible is God’s Word. Semler and Ernesti made a huge shift in Biblical study because they argued that the Bible must be studied in “a purely historical and grammatical sense.”[6] K. Stendahl also argues that Biblical theologians are more concern about the present meaning, descriptive nature of theology.[7] Descriptive Biblical theology studies the Bible as a unity rather than seeing it as separate parts putting together.[8]

Biblical theology could be a critical study on orthodox doctrines of the church in the light of the Bible. Biblical Theology is “that branch of biblical interpretation which deals with the revelation of God to men in the light of the revealing activity of God, the spiritual experiences of men to whom he spoke, and the character of the written word.”[9] For Hermann Schultz, Biblical Theology is “that branch of the theological science which gives a historical presentation of revealed religion during the period of its growth.”[10] In other words, Biblical Theology is studying the relationship between the Old and the New Testament. Although scholars argue that there is a central theme in the Old Testament, there are several themes for scholars depend on their own approaches.[11] For Hasel, God is the beginning, the center and the end of the Old Testament.[12] It is very clear that the Old Testament must be studied together with the New Testament. If we study the Bible by focusing on a single idea or concept, we will miss the whole message of the Bible.

Schneiders argues that there is not only an urgent need for the laity and clergy to read Scripture that is spiritually fruitful, but also an increasing need of church leadership and theologians for a way to ground theological and moral teaching in Scripture.[13] This is significant statement for Asia today because there is a huge need of biblical theologians in Asian churches because churches are challenged to meet the needs of people. At the same time, it is also challenged to interpret the Bible in Asian way that the Bible will be applicable in the light of the issues that Asians are struggling.

The question is how the Bible can be the guide for Christians in the world. Therefore, the aim of Biblical Theology is “to develop a fully adequate hermeneutical theory of biblical interpretation.”[14] Biblical Theology is seeing the Word of God as it is. It is said that the Bible was misinterpreted or distorted in history and it is still going on in churches. Biblical Theology always reminds God’s people to come back to the Word of God. Biblical theology is the fruit of exegesis. Biblical theology is not a way of reading the Bible. Bible study is incomplete without doing biblical theology.

Bibliography

Childs, Brevard S. Biblical Theology: A Proposal. Minneapolis, MN: Fortress Press, 2002.

Dentan, Robert C. Preface to Old Testament Theology, rev ed., New York: The Seabury Press, 1963.

Hasel, Gerhard F. Old Testament Theology: Basic Issues in the Current Debate. Grand Rapids, MI: William B. Eerdmans, 1995.

Lehman, Chester K. Biblical Theology, vol. I, Old Testament. Scottdale, PA: Herald Press, 1971.

Schneiders, Sandra M. “Biblical Interpretation – the Soul of Theology” Australian Biblical Review 58 (2010): 72-82.

Stendahl, K. “Biblical Theology, Contemporary,” The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia. New York: Abingdon Press, 1962.

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[1] Hasel, ix.

[2] Robert C. Dentan, Preface to Old Testament Theology, rev ed., (New York: The Seabury Press, 1963), 16.

[3] Brevard S. Childs, Biblical Theology: A Proposal (Minneapolis, MN: Fortress Press, 2002), 1.

[4] Dentan, 22.

[5] Ibid., 19.

[6] Ibid.

[7] K. Stendahl, The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia (New York: Abingdon Press, 1962), 421.

[8] Ibid., 424.

[9] Chester K. Lehman, Biblical Theology, vol. I, Old Testament (Scottdale, PA: Herald Press, 1971), 26.

[10] Ibid.

[11] Hasel, 77-85. Hasel gives a survey of different themes of scholars.

[12] Hasel, 100.

[13] Sandra M. Schneiders, “Biblical Interpretation – the Soul of Theology” Australian Biblical Review 58 (2010): 72-82.

[14] Ibid., 80.

Who are we? Why did God call us?

I preached this on our devotion. This is not a full sermon but just a sermonate for our chapel service. If you want to know more, just contact me. Thanks and God bless.

Why do we study the Bible? Why should we come to Bible College?

There are many reasons. Some come for study English. Some for fun, some for nothing, some for becoming church pastor, teacher, or other leaders. Some even don’t know.

I can say this because I spent most of my time in Seminary environment.

Whatever reasons you have, you are here for a purpose. We don’t know many times what to do, where to go and where to begin. But , there is someone who knows about your plan. He knows before you were born. He knows everything about you, your mind, and even your thoughts!

1.       Bible school is not a place to study about Christ but a place to follow Christ

Many times, we study the Bible. We study about the Bible. But often time, we forget to have relationship with Christ. We are not to be experts about Christ, the Bible. My guru one time said Bible students never read the Bible, but they read books about the Bible. We are beating around the bush. I am not saying that we shouldn’t read other books from the library, but we need to read the Bible daily. I must read the Bible. Today, we are busy with facebook, tweets, and many other online things, I can’t even mention some names. Sometimes, we read a passage from the facebook, a text from facebook, we thought it is Bible reading. But we need to read the Bible to have intimate relationship with Christ. We need to know Christ deeper. Grow in the knowledge of our Lord Jesus Christ.

2.       Bible school is not a place to collect knowledge but to experience Life changing experience

Many people think that we cannot live a sinless life. Many people complain that how can a sinner be holy before God. We are doing our best. However, when we read John Wesley, he said yes, we can live a holy life to God. We can experience holiness in this life???

When we come to Bible school, our expectation should be to experience God’s power, life changing experience. May people will woow to us. If we grow knowledge and we know many things, but our life is not changed, we will be useless or more than useless. We want to experience God’s transforming power. Many people will  say “Sir, I am born again. Do I need born again again?

I don’t have answer for that. But when we read the Bible, there is no end for holiness. There is no end for perfection. There is no end for growth. There is no end for new life. We are moving forward to perfection. We are moving to Christian spirituality.

3.       Bible school is the place not for individual training but for sharing life together.

I think this is very important part of our life. Many times, we think if I can do the best in my studies, that is enough. I say NO. We are not individual. We are a family. We part of a body. This means if someone fails from our class, we all fail. If someone fail from our community, we all fail. If someone fail from my dorm, church, we all fail. This is what we mean by unity. Jesus prayed that “they all may be one.” We need to share our stories to others and we need to listen to others too. We must be ready to help others. In Buddhism, if you are separated from other people, and if you can spend lots of time in isolation, we call saint. But according to the Bible, we need to lift up others.

In the passage we read, Paul is encouraging us. Paul is telling us something different from what we thought. What we aimed for. What we wanted to be.

1.       We need to be foolish. We need to be crazy.

God called the foolish people in order to shame the wise. There are many wise people in the world according to the worldly standard.  They choose their career wisely. They have good income, they choose the best things in the world. They have good living. Because they are wise. I chose to be a minister, I chose to be a bible school teacher. So I am poor, I am lowly, I am despised. I am not saying that I am much better than others.

For my friends, I am crazy. When we face problems, I pray to God rather than going to soccerer or doing some thing. When I take exam, I pray. When I got sick, I pray. When I am discouraged, I read the Bible. I talked to God. For them, I am foolish. Why do you pray. Prayer means nothing. You need to depend on yourself. You need to use your brain. There is no such God who can answer our prayers. We are foolish to the world.

2.       We need to be weak.

We need to be weak. We are not pretending. In reality we are so weak. But God used us. We have so many failures. But God use us. We make so many mistakes. But God used us.

We are weak. When we are insulted, we can’t do anything. When we are thirsty, when we are hungry, we don’t know what to do. We cannot do anything. We just depend on God. We call God to help us. When we are despised, we spend time with God because we are so weak.

3.       We need to be poor, outcaste, despised (In Myanmar Bible, God chose people who do not have plans, who do not know what to do, who do not know what to plan)

According to Aloysius Pieris, we need to know the power of poverty. Poor people have the power not the rich.

John Wesley said this.

“He records that one year his income was 30 pounds and his living expenses 28 pounds, so he had 2 pounds to give away. The next year his income doubled, but he still managed to live on 28 pounds, so he had 32 pounds to give to the poor. In the third year, his income jumped to 90 pounds. Instead of letting his expenses rise with his income, he kept them to 28 pounds and gave away 62 pounds. In the fourth year, he received 120 pounds. As before, his expenses were 28 pounds, so his giving rose to 92 pounds.”

Many times, we come to the Bible to receive scholarship. We never thought of giving our money to others. I am saying that we need to give others what we have. But we need to remind ourself that we are called to be poor. Not to receive lots of money.

God called us to be crazy, to be foolish, to be poor, and to be weak. We are called to be foolish in our studies, our prayers, our life, our mission. People do not understand when we do something. When I was young, I was a member of extreme for Christ youth group. We share the gospel no matter people accept us or not. Many people blame us that we are crazy. Even some Christians could not understand us.

 We have to show that we are crazy for something which people do not understand. We are poor for a purpose. We are weak for a purpose. Therefore, when we study, we have to keep in mind that we have a high calling. We are called to be agents of change. We are called to turn the world upside down. We are called to make a difference.

So that we can depend on him totally. 

Bibliography for Christology

Armstrong, Donald, ed. Who do You Say that I Am? : Christology and the Church. Grand Rapids: Eerdmans, 1999. Benedict XVI, Pope. On the Way to Jesus Christ. San Fransico: Ignatius Press, 2005. Bloesch, Donald G. Jesus Christ : Savior & Lord. Downers Grove, Ill: InterVarsity Press, 1997. Bockmuehl, Markus N. A. This Jesus : Martyr, Lord, Messiah. Downers Grove, Ill: InterVarsity Press, 1996. Borg, Marcus J., ed. Jesus at 2000. Boulder, Colo: Westview Press, 1997. Boyd, Gregory A. Cynic Sage, Or, Son of God? Wheaton, Ill: Victor Books, 1995. Buckwalter, Douglas. The Character and Purpose of Luke's Christology. New York: Cambridge University Press, 1996. Burridge, Richard A., and Graham Gould. Jesus Now and then. Grand Rapids: Eerdmans, 2004. Copan, Paul, and Craig A. Evans, eds. Who was Jesus? : A Jewish-Christian Dialogue. Louisville: Westminster John Knox Press, 2001. Davis, Carl Judson. The Name and Way of the Lord : Old Testament Themes, New Testament Christology.Sheffield, England: Sheffield Academic Press, 1996. de Jonge, Marinus. God's Final Envoy : Early Christology and Jesus' Own View of His Mission. Grand Rapids: Eerdmans, 1998. Dunn, James D. G. Jesus Remembered. Grand Rapids: Eerdmans, 2003. Dunn, James D. G. The Christ and the Spirit : Collected Essays of James D.G. Dunn. Grand Rapids: Eerdmans, 1998. Edwards, Denis. Jesus the Wisdom of God : An Ecological Theology. Maryknoll, N.Y: Orbis Books, 1995. Edwards, James R. Is Jesus the Only Savior? Grand Rapids: Eerdmans, 2005. Elizondo, Virgilio P. A God of Incredible Surprises : Jesus of Galilee. Lanham, Md: Rowman & Littlefield Publishers, 2003. Evans, C. Stephen. The Historical Christ and the Jesus of Faith : The Incarnational Narrative as History.New York: Oxford University Press, 1996. Fairbairn, Donald. Grace and Christology in the Early Church. New York: Oxford University Press, 2003. Ford, David, and Mike Higton. Jesus. New York: Oxford University Press, 2002. Fredriksen, Paula. From Jesus to Christ : The Origins of the New Testament Images of Jesus. 2nd ed. New Haven, Conn: Yale University Press, 2000. Freeman, Laurence. Jesus, the Teacher within. New York: Continuum, 2000. Freyne, Seán. Jesus, a Jewish Galilean : A New Reading of the Jesus Story. New York: T & T Clark International, 2004. Funk, Robert Walter. Honest to Jesus : Jesus for a New Millennium. San Francisco, Calif.: HarperSanFrancisco, 1996. Haight, Roger. Jesus, Symbol of God. Maryknoll, N.Y: Orbis Books, 1999. Hengel, Martin. Studies in Early Christology. Edinburgh: T&T Clark, 1995. Holmgren, Fredrick Carlson. The Old Testament and the Significance of Jesus : Embracing Change--Maintaining Christian Identity : The Emerging Center in Biblical Scholarship. Grand Rapids: Eerdmans, 1999. Inbody, Tyron. The Many Faces of Christology. Nashville: Abingdon Press, 2002. Jeremias, Joachim. Jesus and the Message of the New Testament. Minneapolis, MN: Fortress Press, 2002. Kärkkäinen, Veli-Matti. Christology : A Global Introduction. Grand Rapids: Baker Academic, 2003. Küster, Volker. The Many Faces of Jesus Christ : Intercultural Christology. Maryknoll, N.Y: Orbis Books, 2001. La Due, William J. Jesus among the Theologians : Contemporary Interpretations of Christ. Harrisburg, PA: Trinity Press International, 2001. Loewe, William P. The College Student's Introduction to Christology. Collegeville, Minn: Liturgical Press, 1996. Macquarrie, John. Christology Revisited. Harrisburg, PA: Trinity Press International, 1998. Matera, Frank J. New Testament Christology. Louisville: Westminster John Knox Press, 1999. McClymond, Michael James. Familiar Stranger : An Introduction to Jesus of Nazareth. Grand Rapids: Eerdmans, 2004. McGrath, James F. John's Apologetic Christology : Legitimation and Development in Johannine Christology. New York: Cambridge University Press, 2001. McLaren, Brian D. The Secret Message of Jesus : Uncovering the Truth that could Change Everything.Nashville: W Pub, 2006. Meeks, Wayne A. Christ is the Question. Louisville: Westminster John Knox Press, 2006. Meyer, Marvin W. Hughes, Charles. Jesus then & Now : Images of Jesus in History and Christology.Harrisburg, Pa: Trinity Press International, 2001. Miles, Jack. Christ : A Crisis in the Life of God. New York: Alfred A. Knopf, 2001. Murphy, Francesca Aran. Christ, the Form of Beauty : A Study in Theology and Literature. Edinburgh: T & T Clark, 1995. Neville, Robert C. Symbols of Jesus : A Christology of Symbolic Engagement. New York: Cambridge University Press, 2001. Noll, Mark A., James D. Bratt, and Max L. Stackhouse. Adding Cross to Crown : The Political Significance of Christ's Passion. Grand Rapids: Baker Books, 1996. O'Collins, Gerald. Christology : A Biblical, Historical, and Systematic Study of Jesus Christ. New York: Oxford University Press, 1995. Pedraja, Luis G. Jesus is My Uncle : Christology from a Hispanic Perspective. Nashville: Abingdon Press, 1999. Placher, William C. Jesus the Savior : The Meaning of Jesus Christ for Christian Faith. Louisville: Westminster John Knox Press, 2001. Powell, Mark Allan, and David R. Bauer, eds. Who do You Say that I Am? : Essays on Christology.Louisville: Westminster John Knox Press, 1999. Powell, Mark Allen. Jesus as a Figure in History : How Modern Historians View the Man from Galilee.Louisville: Westminster John Knox Press, 1998. Rausch, Thomas P. Who is Jesus? : An Introduction to Christology. Collegeville, Minn: Liturgical Press, 2003. Richard, Lucien. Christ : The Self-Emptying of God. New York: Paulist Press, 1997. Schillebeeckx, Edward. The Language of Faith : Essays on Jesus, Theology, and the Church. Maryknoll, N.Y.: Orbis Books, 1995. Schnackenburg, Rudolf. Jesus in the Gospels : A Biblical Christology. Louisville: Westminster John Knox Press, 1995. Schwager, Raymund. Jesus in the Drama of Salvation : Toward a Biblical Doctrine of Redemption. New York: Crossroad Pub, 1999. Schwager, Raymund. Jesus of Nazareth : How He Understood His Life. New York: Crossroad Pub. Co, 1998. Schwarz, Hans. Christology. Grand Rapids: Eerdmans, 1998. Sobrino, Jon. Christ the Liberator : A View from the Victims. Maryknoll, N.Y: Orbis Books, 2001. Stanton, Graham. The Gospels and Jesus. 2nd ed. New York: Oxford University Press, 2002. Stanton, Graham. Gospel Truth? : New Light on Jesus and the Gospels. Valley Forge, Pa: Trinity Press International, 1995. Stinton, Diane B. Jesus of Africa : Voices of Contemporary African Christology. Maryknoll, N.Y: Orbis Books, 2004. Thompson-Uberuaga, William. The Struggle for Theology's Soul : Contesting Scripture in Christology. New York: Crossroad Pub, 1996. Tuckett, C. M. Christology and the New Testament : Jesus and His Earliest Followers. Louisville: Westminster John Knox Press, 2001. Twelftree, Graham H. Jesus the Miracle Worker : A Historical & Theological Study. Downers Grove, Ill: InterVarsity Press, 1999. Vermès, Géza. The Changing Faces of Jesus. New York: Viking Compass, 2001. von Schlatter, Adolf. The History of the Christ : The Foundation for New Testament Theology. Grand Rapids: Baker Books, 1997. Witherington, Ben. The Many Faces of the Christ : The Christologies of the New Testament and Beyond.New York: Crossroad Pub, 1998. Yancey, Philip. The Jesus I Never Knew. Grand Rapids: Zondervan, 1995.

God is Faithful

All of us were born with dreams, goals, hopes and longings for what we hope our future will hold. Sometimes our dreams line up with what our Creator had in mind when He made us. Sometimes those hopes and longings don't match His purpose for our lives. If we submit and are willing to fulfill anything our Creator designed us for, He will be faithful to show us His plan for our lives. It isn't about our finances or our abilities or our determination to achieve something significant in life. No, it's something that all of us can afford- Submission.

Recently I've been thinking a lot about this with trying to figure out what the next step is in life for me personally. I attended a youth rally where the speaker was one of my teachers from Thailand who is in the USA with his family right now. He talked about a Jealous God who wants (and deserves) all glory in our lives, Living Passionately, and the Place of God in our Lives. If we can believe that God uses all things for our good and never wants to harm us, we can trust Him and keep Him in His right place in our lives. If we don't believe Him, we will try to control our lives. Right now, I'm not exactly sure what my next step is but I'm at peace, knowing that I'll be shown at the right time.

Over the years, I've heard the "green light" guide for getting direction in life- if you feel peace about it, if your parents agree with it and God seems to be putting His blessing on it, you can move ahead. If one of these isn't positive, you should take caution. Another guide I've heard is to follow peace. If you feel peace about something, go for it. If you don't, stick with the last thing you felt peace about. It would be interesting to hear what your parents and what cliches the culture of Asia has for making wise decisions.

Some upcoming events I plan to attend include a anti-human trafficking prayer meeting this weekend and a Seminar on Vision next month. I will be attending that Seminar with the committee I work with to facilitate a kids club. Some of these things include so muchgood stuff that could be done to make a difference, but I'm a human and eventually I burn out. But if it's part of what my purpose is, it's what I'm called to, and I know it's what I'm supposed to do, I know that I'm given an energy that supercedes my understanding.

As an assignment, I was asked once to write out my vision statement for life. To write out what I feel fits my gifts and my calling along with my goals to achieve it... In the years since then it's been interesting to see how well that has fit what the Creator wrote in my story. You may enjoy writing down a statement for yourself sometime!

No matter what circumstances there are in your life, there is a reason, and a purpose for those difficult things and there is even a greater purpose for you. You weren't an accident in a world that commits abortions, and does all kinds of evil things. Your Creator made sure you were alive when you were born because He has a plan for you. You weren't a mistake. You were thought of centuries before you existed. Are you willing to live out that purpose?

Don't use poverty as an excuse. Someone once said poverty is not the absence of money but of relationship. Lack of relationship with God, yourself, others and creation is true poverty. Some of you have richer relationships then the man with the most money on earth. Money shouldn't ever make a difference in how big you dream, how much you attempt to achieve or how much you trust God. No, if you have a network of people around you who care about you, you aren't poor. When I travel in Asia, I've noticed that Asians appreciate those relationships a lot more then Westerners. And I have things to learn from you on that!

Trying to live my life with purpose! Praying that you are doing the same...

love,

Yvonne

DO NOT WORRY, YOU CAN MAKE IT

The Lord is with us. Always with us. So his name is called Immanuel. This means God with us.

Many times, though they believe God and his power, Christians forget the meaning of "being with us." According to the Bible, if God is with us, who can against us. God is much greater than the one who is in the world. This is what we believe. This is what the Bible says. But this is what we do not believe many times. That's the reason that we fail many times. We tend to give up. We tend to leave. We tend to quit.

This is the Promise of God. He will be with us till the "End" of the world. Now my question is "Do you really believe the Lord who is with us?"

If yes, why you do fear? Why do you scare? Why do you have worries?? Financial problems, family problems, social problems, and many others. They are just like mountains that we cannot reach at the top. We cannot climb because we look ourselves too weak. We are just like grasshoppers. We are just like worms.

That's why the Lord says, "DO NOT WORRY". This is for you and me.

Let's move forward. Let's move on. Don't give up. Don't be discouraged because of your current situation. We are more than Conquerors. The Lord is with us.

God bless you.