Two Pints Later: Devotional Exegesis

Friday 17 June 2011

Devotional Exegesis

For the first part of this, see: Devotional Scholarship.

Stephen Fowl in his theological commentary on Philippians notes several elements of a consciously theologically reflective exegesis. I have numbered the points which I will then discuss.

[1] Commenting on Scripture is a theological discipline in that one expects that by attention to the words of Scripture one will hear the voice of God. Of course, listening to God’s voice is the primary activity of prayer, too. [2] Thus, commenting on Scripture can be a form of prayer. At their best, the disciplines of attention which lead to deep and faithful praying also apply to commentary writing as well. Studying… has certainly enhanced my praying. [3] The challenge to me as a writer is to seek to open those benefits up to others. [4] More generally, then, one of the aims of theological commentary must be to allow others to hear God’s voice… [5] At the end of the day, all theological interpretation of Scripture is always directed toward more faithful worship and practice so that we Christians might move toward ever deeper friendship or communion with God and each other.

Stephen Fowl, Philippians, 5-6.

1. Theological interpretation has as its goal hearing the voice of God. It is thus part and parcel of the relationship between the reader and the GOD who has brought about the existence of this text. We may pay careful attention to the peculiarities of the human author, but through this human agent, GOD has spoken, and the reader is to attend to His voice.

2. What the commentator produces comes from the act of hearing, and thus forms a response of writing which comes from a place of prayer. Prayer is the origin of writing. As the reader listens carefully and attentively to the voice of God, he may begin to unpack and declare what he hears in response to GOD. If one is distracted by technical details and neglects or forgets God as the communicator, then the art of reading scripture theologically has failed. At any one time a reader may be engaged in technical details, but this is not where we must remain. Rather, a reader must return to a posture of reverence in the presence of the GOD who speaks.

3. From this communication between reader and GOD, others should benefit. This speaks directly to the reader being affected and directed by hearing the voice of God, but also to the production of the commentary. How will what the commentator has written benefit the people of GOD? If the church is not helped, compelled and challenged by the readers reflections and meditations from his hearing of the voice of GOD, then we must question if the reader has really heard the voice of GOD, or whether he has articulated this helpfully for God’s people. Reading and listening to God’s voice is therefore not an isolated and individual event. God speaks so that others may hear and benefit from his wisdom and love.

4. The community of God’s people must specifically benefit from the readers apprehension and attention to the voice of GOD in such a way so as to clarify and explicate what GOD has said. Thus, the commentator must not hinder others from hearing God’s voice by offering distracting and unnecessary comments or discussions. Commentating on Scripture should be an act of communal prayer, as through the commentators offerings people should still hear “the voice of GOD.”

5. If theological commentary on the event of hearing God’s voice does not affect our worship of God, does not help our practice of fellowship or does not aid our work in God’s mission, then we have failed to adequately comment on hearing God’s voice. Although Fowl does not make explicit the mission of God, I see this as an imperative upon which we must focus. The Scriptures are about worship, fellowship and mission. Failure to appropriately address at least one of these topics, is often a misunderstanding.

What I am advocating here is consciously informed devotional scholarship. This is not something about which we should be ashamed or hide, but rather we should openly and boldly declare that we are those who love GOD and claim to have heard his voice. And thus our comments should reflect such allegiance and reverence to the One who’s voice we have heard. For the benefit of not only ourselves, but also for others, this is the way I trust we should proceed.

Scripture and theological reflection must be a guide to discipleship, a testimony to the actions of the Triune God and his people, and it should be a catalyst to Christian practice. Therefore, practices of biblical interpretation and theological reflection must have as their goal greater knowledge and love of God in devotion to his community and cause. What we need more than ever is God-focused exegesis and reflection that works out implications for how the church is called to live and to read its Bible as we engage in the mission of God, proclaiming the gospel of God, awaiting the final redemption of God, to the glory of God. This is the goal of theological interpretation.

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Whether it’s over a pint of beer, an espresso coffee, or an icy cold bottle of New Zealand’s own Lemon & Paeroa, there is something invigorating about a meaningful conversation. Finding someone with whom your ideas and musings resonate is encouraging and reassuring, it inspires you to walk on. Finding someone with a different perspective causes you to pause, to reconsider, to take stock, to refine your thinking. Both can be healthy. Both can get you into trouble. Two Pints Later is the online continuation of a variety of conversations between some strangers who have become friends. It is a collaborative attempt to continue discussions that started in living rooms, or at BBQ’s, or after church, or at the pub, or in cafes, or in classrooms around New Zealand and Australia. We share a common and unwavering commitment to Jesus and mostly our conversations are to do with what it might mean to follow Jesus in our 21st Century, postmodern, postChristian context. Sometimes they’re not. As much as our stories are similar they are different. We each write from our own perspective and the opinions and ideas we present are our own and not necessarily those of our fellow collaborators or organisations we might work for. Individual bios can be found below. Enjoy the conversation and feel free to join in.

Collaborators

Michael Frost - is an early 30’s ginger haired man, passionate about cricket, music, NRL, whiskey (as long as it’s single malt) and theology... and of course, most of all, passionate about the good Lord. Michael is also madly in love with his wife Hannah. He lectures a bit, studies a bit, and does a bit of thinking along the way. Michael believes faith should be genuine in all of its complexities... "The true reality of faith is explored in the midst of our fears, doubts, hopes, beliefs, experiences, sufferings and relationships. Hopefully in the midst of it all, we discover Christ - we discover death and resurrection – and that changes everything!"

Joseph McAuley - is a husband and a father, an M.Div student, an INTJ, and an urban gardener. He is the lead pastor of St Luke's in Mount Maunganui, NZ. He drives a 1967 HR Holden Wagon and is building Artesania Latina’s HMS Endeavour. Joseph is interested in spiritual disciplines, Genesis, sustainability and leadership. He loves the fact that... "Even in the midst of the greyscale reality of a sin ravaged world, in Jesus Christ life can still be lived in vibrant colour. Beauty, passion, laughter, love, grace and forgiveness can be discovered."

Anna Exelby - is married to Nathan - who she is grateful to for consistently widening her worldview (those people who say ‘opposites attract’ are correct). She teaches English at the high school down the road and her students also do their fair share of broadening her outlook. When not trying to enthuse the teenage brain about literature she enjoys coffee and conversation with friends, pottering in her vege garden, getting to the top of the Mount, reading and walking Kingi - their German Shepherd. She struggles to understand how to best be a part of fighting injustice and wants to learn more about sustainability. Anna is working towards a MACS, which she credits with reviving her faith – turns out she needed to turn her brain on and explore some questions – and realise that God was cool with that.

Shane Clifton - is married to Elly and has the privilege and challenge of raising three teenage boys. He is a raving feminist and hopes this blog will include more female contributors (yes, will soon have a couple on board). Shane teaches theology at Alphacrucis college and is the author of Pentecostal Churches in Transition and, in collaboration with new Neil Ormerod, Globalisation in the Mission of the Church. Following a serious accident on 7 October 2010 he is learning to live as a quadriplegic.

Heidi Nagels - is a big fan of good food, great friends and the kind of laughing that makes your sides hurt. She is self-employed accountant, a pastor at St Luke’s in Mount Maunganui and on the homeward straight of her MACS. She plays weekly in a volleyball team called ‘Puddingface’ (with her boyfriend Simon) and would love to master the speedy overhead serve this season. Heidi hopes to continue to learn to be a disciple and a follower of the way and takes courage knowing “’Course Aslan (Jesus) isn’t safe. But he’s good” (Mr Beaver, Narnia)

Braden Matson - is...

Shane Meyer - is the proud owner disproportionately long arms, which on occasion attract the jeers of small children. He lives with his wife Rachel (who he has really grown fond of over the years) in Melbourne, and works in speciality coffee where he has recently received the distinguished ‘Least Indie Barista’ award due to his lack of fringe and / or pirate themed tattoos. When not swimming in a sea of extremely good coffee he attempts to get as much reading done as possible before resuming study and having his life taken over again. He also works continually in an attempt to prevent the immanent psychological implosion of his indoor football team ‘The Pony Express’. He is occasionally serious and loves discussion around how to live every part of our lives as a community of redemption and hope.

Sean du Toit - Sean, along with his wife, Sue, [who he’s had a crush on since he was sixteen], is a follower of Jesus trying to make sense of this world. This quest to be faithful to Jesus has led him into the byways and alleys of theology, history, philosophy and now a community called, “Common Ground.” Part of this quest involves teaching the New Testament, pursuing his own post-grad research and trying to connect with his friends, as often as possible. Sean has unusual sleeping habits, a love for reading documents and inscriptions from the first century, a wise mother, a creative sister and two kick-butt nephews who create within him a desire to one day have his own children.

Sam Bloore - doubts whether many people will have made it this far down a list of bio’s. If you have, he predicts you are organized and efficient. Patient and conscientious. An i-dotter. A t-crosser. Sam is none of these…and so you have his admiration and respect. He is a wannabe thinker with a short attention span – which has obvious challenges. He works for the Compass Foundation, commenting on the tensions of faithfully living a gospel-centred life in 21st-century western culture. What he thinks that faithfulness should look like was profoundly shaped by the premature death of his father last year. Sam considers himself lucky to live near the rest of his family in Auckland and extremely lucky that he gets to do that with his wife Julia. He is slowly and painfully learning to cook (which impresses her) and kiteboard (which doesn’t.)