D.N. Premnath, ed. Border Crossings: Cross-Cultural Hermeneutics (Maryknoll, NY.: Orbis, 2007), viii +179 Pps., $40.00 and Kevin J. Vanhoozer, Charles A. Anderson, and Michael J. Sleasman, eds. Everyday Theology: How to Read Cultural Texts and Interpret Trends (Grand Rapids: Baker Academic, 2007), 287 Pps., $23.99.
It is well established that knowledge without application is fruitless. Additionally, it is well understood that one can know of a subject, but not really know it. In the twenty-first century, it is critical that Christians learn not only about culture, but also how to interact with culture. The two titles currently under review each attempt to set forth ideas of how Christians are to relate with contemporary culture. Foundational to any attempt to interact with culture, however, is the hermeneutical understanding of texts and trends within that culture.
- N. Premnath is an associate professor of the Hebrew Bible and the academic dean of St. Bernard’s School of Theology and Ministry in Rochester, New York. He is the author of Eighth Century Prophets: A Social Analysis. In this edited volume, he brings together nine commissioned essays that describe the most recent developments around the world in cross-cultural hermeneutics, of which I will only mention a select few. The essays are grouped around three main areas: biblical perspectives (four), theological perspectives (two), and pedagogical perspectives (two). For example, Jean-Pierre Ruiz (chapter two) looks at the biblical imperatives that are used in some Roman Catholic documents, and then uses the text of Gen 12 (concerning Abram and Sarai) as an example of reading text with people. Charles Amjad-Ali contributes an essay (chapter three) that highlights the multi-level, border-crossing conversion of Cornelius as recorded in the tenth chapter of Acts, and he notes the inherent colonial setting of the story. Thomas Thangaraj (chapter five) highlights the notion that when we cross borders/boundaries, whether cultural, linguistic, or religious, we are engaged in theological practice (of sorts). Musa Dube (chapter seven) issues a challenge for changing the curriculum in theological studies from a sole colonial perspective to one that reflects global diversity. The collection of essays is wrapped up by a recorded interview with R.S. Sugirtharajah, the inspiration behind the text and its title. Collectively, the essays are all written by people who have themselves crossed borders in academic settings, and thus it is aptly titled.
Usually, students, theologians, and pastors are well-trained in the task of biblical exegesis, but when it comes to understanding culture, there is often a great disconnect. In the second title under review, Kevin J. Vanhoozer (Research Professor of Systematic Theology at Trinity Evangelical Divinity School), Charles A. Anderson, and Michael J. Sleasman, edit essays that seek to explore the area of cultural exegesis – that is, reading and interpreting the texts and trends produced by culture. This title, Everyday Theology, is the first volume in a new Cultural Exegesis series. Each volume is intended to work within a specific cultural discipline, illustrating and embodying the theory behind cultural engagement. By providing the appropriate tools and methodology, this series seeks to equip the reader to engage and interpret the surrounding culture responsibly.
This book is intended to be used by Christians; it is the result of four years of coursework by the students of Vanhoozer, meaning that each chapter (following the excellent introduction by V.) is a revised version of term papers submitted to V. in his “Cultural Hermeneutics” class at TEDS. It is comprised of four parts: 1) an introduction that sets out the methodology to be employed, 2) essays that employ the methodology to interpret specific cultural texts, 3) essays that attempt to make sense of more complex trends and movements, and 4) a postscript that essentially summarizes the preceding chapters and leads the reader step-by-step through the interpretation process. The purpose of the book is to teach Christians to get the theological lay of the cultural land.
More specifically, in the introduction V. proposes that we understand the world in, behind, and in front of a cultural text (drawing from Adler). Thereafter, one will find a series of essays that engage cultural texts and trends, from the gospel according to Safeway, the music of Eminem, the historical context in which the UN’s Universal Declaration of Human Rights took shape, an exploration of Church architecture, the phenomenon of Internet blogs, to the transhumanist movement. As this selective list indicates, the essays herein are diverse and appealing.
I must admit that I adore this title. V.’s essay alone is worth the price of the entire text. Moreover, I appreciate the sidebars throughout the texts that contain editorial comments that unite the individual essays to the overall content of the title. Although most of this text is usable for every-day life, there is a significant reservation of my own, however. I am a theologian who uses the theological jargon, but most readers, presumably, of Everyday Theology will be just that – everyday people (if you will). As such, some of the terminology used by V. will be cumbersome (e.g., he employs the terms locutionary, perlocutionary, and illocutionary to communicate his framework in the introduction). I find that this perceived flaw is limited to V.’s essay, however. In sum, one will not go wrong in reading either of these titles currently reviewed, as they both highlight a burgeoning area of theological inquiry: cultural exegesis and hermeneutics. With them, may we go forth, crossing borders and doing everyday theology.
Bradford McCall, Regent University, Virginia Beach, VA.