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We believe in life before death |
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Interpreting the Bible for Social Justice
A Conference for Pentecostal Clergy who want to engage with the community & social world.
Saturday 16 January, 2010, London, UK
PROGRAMME
The Conference Host, Dr R. David Muir (the Public Policy Director of the Evangelical Alliance)
Scene Setting; Interpretation, Development and the Black Church.
Session 1: Biblical bases for understanding Jesus as a Political Revolutionary: Implications for our faith and work
By Randall C. Bailey. Prof. of Hebrew Bible, Atlanta, GA, USA
Focus: While the overall portrayal of Jesus in the Gospels and the subsequent developments in Christian theologies and church doctrines have submerged the portrayal of Jesus as a political revolutionary, there are still traces of this understanding of his life and ministry embedded in the text. Once uncovered, this reading presents challenges to us to reinterpret what it means to be a 'follower of Jesus', especially as it relates to the 'ethical imperatives' for Christians.
Session 2: Tools for Interpreting the Bible
By Prof. Robert Beckford. Theologian and Broadcaster
Focus: The examination of some of the tools required for interpreting for social justice; the meaning of 'interpretation' and ways of interpreting; i.e. the traditional Pentecostal approach and the social justice approach. The Biblical analysis phase of the social justice approach; interpreting on the surface (concordism) ahead of the text (present reality is text) behind the text (historical criticism) and between the reader and the text (hermeneutics) and finally cocoa farming in Ghana through the social justice approach,
Session 3: Preaching on Development Issues
By Tammy Williams, Duke Divinity School
Focus: A Case Study - Preaching on Food scarcity as a development issue involving an interactive session on Isaiah 58:1-12. Specific areas were; the Fast Israel had chosen, the alternative Fast God had chosen and the Divine conditions for healing and social restoration.
Comment.
I had previously attended a conference at the same location (Epainos Ministries, Mile End, London) in November 2009, that looked at the Black Church from 'Windrush to Obama'. Many of the participants were of the former generation which contributed to the event being primarily of nostalgia and commendation of the 'Elder's. This focus on social justice (often neglected or even dismissed) for Pentecostal clergy raised the ante in publically identifying social justice as a legitimate biblical concern for the Black Church. This justification of a social justice ministry co-existent with the traditional spiritul mandate is a welcome topic for inclusion in the agenda of our churches. I hope this ground breaking initiative will be continued and become integral to black faith in Britain.