Abstracts

Vaitusi Nofoaiga (PhD cand, University of Auckland): Discipleship in Matthew 4:12-25 from tautua i le va (serve/service in-between)

Traditional discipleship as introduced by the missionaries into Samoa in the 1830s has guided the teachings and practice of discipleship membership and undertaking in Samoan society. The Samoan people saw in this Christian tradition a change that would benefit and improve their lifestyle. But beside many good results of discipleship undertaking there were some failures. For example, some social, cultural and economic problems occurring in families in the Samoan community are outcomes of our people’s utter commitment to fulfilling the belief that caring for the church needs are more important than family needs. It is a mindset shaped and reinforced by the so-called considered and accepted traditional interpretation/s of discipleship in the bible in the Christian world community. For example, the traditional interpretation of Jesus’ calling of the four fishermen in Matthew 4:18-22 considers men as the first disciples who are expected to leave their families, and move on to undertaking discipleship at the global level. A disciple’s leaving his family to follow Jesus implies regarding the church needs more important than the local family/ies’. That interpretation contradicts my understanding of the faaSamoa’s, and Jesus’ proclamation of the basileia of the heavens’ giving attention firstly to the needs and rights of local people. This paper will present an Oceanic interpretation of discipleship in Matthew 4:12-25 in light of that understanding. Discipleship interpretation in Matthew’s Gospel has been predominantly based on Jesus’ relationship to the twelve disciples. The interpretation presented in this paper will argue from the Samoan perspective of “tautua i le va (serve/service in-between)” that Jesus’ relationship to the crowd shows discipleship as a mission that considers firstly the needs and rights of local people.’

Dr Matt Tomlinson (Australia National University, Canberra): Anthropological Perspectives on Oceanic Biblical Interpretation

This paper is an anthropological journey on theological terrain. Scholars have long recognized the force and depth of Christianity in contouring social life in Oceania, with Charles Forman calling this region “the most solidly Christian part of the world,” but anthropologists have only recently begun to pay close attention to the ways that use of the Bible is woven into daily experience. In this paper, I present an overview of anthropological scholarship on the historical and cultural applications of four specific verses in particular contexts. First, I examine the uses of John 1:1 in highland Papua New Guinea in the early 1990s as analyzed by Joel Robbins, who discusses the ways the term was used by Urapmin to make sense of changing understandings of divinity and sacred language. Next, I describe the use of Ecclesiastes 10:8 and Genesis 1:26 in Fiji, as observed decades ago by Alan Tippett and more recently by myself, noting that these verses’ profound ontological claims contain a hint of ambiguity which might, counterintuitively, make them more rather than less popular. Finally, I examine different uses of John 3:16 in various contexts. Ultimately, I argue that a culturally engaged approach to understanding the Bible’s use suggests that Oceania’s diversity is best understood by theologians and anthropologists working together.

Samasoni Moleli Alama (Malua Theological College, Samoa): Deuteronomy’s ‘National Imagination’- YHWH the Landowner as reflecting the Samoan Pulega a Alii ma Faipule[1]

I refer to Deuteronomy’s ‘national imagination’ as a re-reading of Deuteronomy as a ‘political document’[2] that proposes a new interpretation of Israelite identity and laws in the light of God as their Landowner. The following are a few components of this new interpretation as proposed in Deuteronomy:

· ‘Centralization’: laws of celebration of festivals/sacrifices were centralised and re-established as not ‘in every place’ but ‘at the place’ appointed by God.[3]

· ‘Ban’ (herem[4]),: suggests that even Israelites who are proven disloyal to God shall be punished.[5]

· ‘Ancestral Inheritance (nahalah)’: Deuteronomy seems to present the new interpretation of land as ‘gift from God’ instead of ‘gift from the ancestors’.[6]

· ‘Block on Monarchy’ and ‘Self-congratulation’: suggests that the king is not the lawmaker and must not be exalted above other community members; this establishes the uniqueness of the community as a whole.[7]

I argue that the above mentioned concepts share the common goal of protecting the land and its ‘gift-giving’ conditions given by God for Israel. As in Pacific hermeneutics, this paper aims to compare Deuteronomy’s ‘national imagination’ of God the Landowner, to the Samoan notion and practice of Pulega a Alii ma Faipule as Village Land-Keepers. For example, Israel’s land was granted by God under certain conditions. In a similar manner, custodianship of Samoan village land is seen as subjected to tapu-a-fanua (land taboos) set by the Pulega a Alii ma Faipule; Israelites face herem when disobeying God’s laws of the land, and Samoan villagers face ‘ati ma le lau’ (literally means complete uprooting from the land or complete removal from the village) by the village council. Thus just as God sets the herem with the intention to keep the land free of defiled acts, this also has been the aim of ati ma le lau punishment in the Samoan village context.

And since the arrival of Christianity in Samoa, how has the ati ma le lau been impacted?

Terry Pouono (PhD cand, University of Auckland): Teu le Va’: The Samoan cosmic-community in Aotearoa. Preserving harmonious relationships...where is the harmony?

The development and promotion in recent years of Pacific indigenous epistemology is an attempt by Pacific academics, theologians included, to explore and expand indigenous worldviews and forms of knowledge as an alternative to western epistemological paradigms. The Samoan concept of ‘Teu le va’ has been applied by contemporary Pacific scholars, referring to a negotiating and mediating of relationships between Pacific and non-Pacific cultures and forms of knowledge. This paper serves two purposes. First it investigates ‘Teu le Va’ as advanced in contemporary secular investigations. My contention is that it ignores to an extent, the cosmological beliefs that are central to understanding its exposition. Secondly, I will address the implications of Teu le Va’ within the framework of Samoan community with particular focus on the Samoan church. My argument is that despite the ethical constituents of ‘Teu le Va’ in preserving balance and harmony in relations, the concept and practice adversely promotes increasing social, economic and political imbalance between the ‘haves and the have nots’ in the Samoan community in Aotearoa.

Dr Kath Rushton (Nga Whaea Atawhai Sisters of Mercy, Christchurch): Teaching Biblical Studies - A Call to “Consistent Resistance”

This paper explores the term “consistent resistance” (huopmone) in the Book of Revelation. A careful look at its historical situation shows that the writer addresses not the persecution which the addressees face but the danger that in their ordinary lives they will compromise the values of basileia of the Risen Jesus by being complacent and accepting the values of the Roman basileia. Life in the basileia of the Risen Jesus provides the power to live the “consistent resistance” (huopmone) that is called for in the time of affliction (thlipsis). I explore some parallels which challenge a pakeha New Zealander who teaches biblical studies in Aotearoa New Zealand. Although my country is within the context of Oceania/Pacifica, in the main, the influences on biblical studies come from the outside

Arthur Wulf (PhD cand, University of Auckland): Gafataulimaina Reading Perspective: A Samoan Ecological Hermeneutics

The presentation aims at presenting an alternative ecological hermeneutic for reading the Bible from a Samoan perspective. In doing so, I will develop, on the one hand, an “alternative” ecological approach to biblical interpretation from a Samoan point of view, departing, on the other hand, from ecological theories and methods that have already been introduced to biblical scholarship. Such an interpretive strategy involves the usage of the Samoan concept gafataulimaina as a hermeneutical and interpretive lens to read Biblical scriptures. The term gafataulimaina is a Samoan compound word with multiple nuances that could describe Samoans’ relationship with Earth. In short, the term gafataulimaina literally means ‘measuring of a fathom using the length of the hand.’ However the common usage of the term refers to the measure of the ability of someone or something to achieve and sustain a task. Broadly speaking, reading from a gafataulimaina perspective therefore involves the interpretive task of analysing and evaluating the role of all parties involved in a particular context to assess if they work towards the common task of achieving a desired goal. In an ecological scenario, reading from a gafataulimaina perspective therefore encourages the interpreter to critically evaluate and assess the actions, voices, attitudes and beliefs of the different parties in the circle of life to determine if they work for the sustainability of the ecological balance. Applied to the biblical texts, this hermeneutic will critically assess the roles of Earth, humankind, other creatures and God to determine if their actions, voices, attitudes and beliefs, which are depicted in biblical texts, are considerate or inconsiderate of the environment.

Dr Holger Szesnat (Senior Lecturer, Biblical Studies, PTC): The Bible, Democracy, and Public Christian Discourse in Fiji: Biblical-Hermeneutical Reflections of a Vulagi and Paroikos

This paper is a theological reflection on the public discourse concerning the question of 'Christians and the State' in Fiji. As the people of Fiji once again discuss a new constitution for the nation, and therefore central aspects of the political future of the people, the understanding of 'self and others' among Christians re-emerges as an important factor in public discourse. I wish to reflect on this from the perspective of Christian radical discipleship, focussing on an analysis and critique of the Biblical theology and hermeneutics of publicly available documents by church leaders, as well as the nature of democracy, especially the 'rule of law'.

Anthony Rees (Lecturer in Biblical Studies, PTC): Towards an Ecological Reading of the Law of the Sotah

Biblical Criticism is deeply indebted to the insights offered and ground gained by feminist scholars. This includes both the fresh interpretive work done by these scholars, as well as the methodological gains which are felt across much of our discipline. This paper picks up both of these aspects. The Earth Bible Commentary is a new series, providing ecological readings of the biblical text. The methodology employed – suspicion, identification and retrieval – should be familiar to anyone with a passing knowledge of feminist hermeneutics. The law of the Sotah is one which has attracted much feminist critique, and rightfully so. It is impossible to read this text now without the insight of these other readings. This paper uses those insights in an initial attempt to read the text ecologically, paying attention to the use of water and poisons.

Marlene Wilkinson (PhD cand, England, UK): "Help Us Read the Bible"

For some decades now many areas of the world, and specific groups of people, have been engaged in doing contextual theologies, moving away from Western dominated approaches. These are of immense importance, both in terms of methodology used and of new ideas and understandings generated. Having been privileged to live and work in several cultures other than my own, particularly South Korea, Zambia, and Tonga, I have learnt a great deal from those contextual approaches, and have subsequently shared some of those insights with Christians in Britain, especially in the area of Bible reading. Other cultures’ insights enlighten British Christians as they study the Bible, helping to see the Bible with ‘new eyes’ as texts are glimpsed afresh through the eyes of others. These two experiences, learning from other cultures and sharing those insights in a British context, have led me to recognise the importance of cross-cultural Bible reading. It is with this conviction that I have embarked on a PhD degree which will ask Tongans to share with me how their particular cultural insights can shed light on certain Bible passages. I hope that they will then allow me to share those insights with groups reading the Bible in Britain, to increase their understanding of those passages. In this paper, I will expand on the importance of this study, and how I hope the research will develop. “Help us read the Bible!” is an earnest request.

Dr Mosese Ma'ilo (Piula Theological College): “CELEBRATING HYBRIDITY: Jesus, the Tamaalepo (child of the dark) in Mataio 1: 18-26”

The translation and production of native Bibles during the colonial period became a useful operation in the process of language development and cultural change in Oceania. Pioneer missionaries created new languages, cultural symbols, and linguistic systems to relay foreign biblical truths to recipient languages. As a result, native Bible languages were neither the one (Greek/Hebrew) nor the other (native languages). These literary productions (Bible languages) were culturo-linguistic layered and contained new languages. The historical and original priority, which was central to colonial evangelical mission, was put to test by the presence of Oceanic language and cultural symbols. The master’s language (Original languages and English Bibles) becomes a hybrid (neither the one nor the other) after translation. Hybridity attracts new methods of reading and interpretation, and Oceania Bibles become an unexpected textual site of resistance and creativity in reading and interpretation. They open up a contentious political site for colonial representation, where native readers can contend authoritative readings and dominant interpretations. My rereading of Mataio 1: 18-26 demonstrates this theoretical perspective.

Philip Engmann (University of Ghana): Which Bible Is to Be Interpreted?

One question that is fundamental to biblical interpretation in general and oceanic biblical interpretation in particular is this: which bible version is to be interpreted? Many bible versions exist which differ from each other in some key places, sometimes affecting the hermeneutic, theology and fundamental biblical doctrines. For example, in Isaiah 7:14, the MT reads, הָעַלְמָה (young woman) whereas the LXX reads, παρθένος (virgin); in Psalm 8:6[5], the MT reads, אֱלֹהִים (God) whereas the LXX reads, ἀγγέλους (angels). In Psalm 40:7[6], MT reads, זֶבַח וּמִנְחָה, לֹא-חָפַצְתָּ-- אָזְנַיִם, כָּרִיתָ לִּי;

(… my ears you have opened), whereas LXX reads, θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ( …but a body you have prepared for me). In Deut 32:43, the LXX text is longer than MT by four (4) colons and DSS, (4QDeut^q) by two (2) colons. This has generated over four centuries of scholarly debate as to which of the texts if any, could be closest to Paul de Lagarde’s putative Urschrift. Furthermore, these variae lectiones raise questions as to whether the correct old testament version is quoted in the new testament. This sometimes leads to contradictions and misquotations.

Another issue is this: which of the contradictory or different LXX/MT readings should be translated?

This paper examines these fundamental biblical variae lectiones with a view to provide the OBSA with some suggested answers which could form a basis for oceanic biblical interpretation. Using standard and modified old testament text critical methodologies such as recensio, retroversio, contextio, philologio, etc, this paper argues for a plausible Urschrift for these texts, and includes a suggestion as to whether the LXX or the MT text may be more accurate and relevant for use as a translational base.

Jione Havea (United Theological College/Charles Sturt University): Fekuki with methodological obsessions, and with Gibeonites (Joshua 9-10)

Fekuki is a Tongan term that translates as engagement, indicating that this presentation will engage with the OBSA call to define methods of doing biblical interpretation in Oceania. On the wings of talanoa, the presentation will be autobiographical, starting with the familiar criticism that we have not defined some uniquely Oceanic method of biblical interpretation. That criticism used to hurt, but having distinguished method from perspective and attitude, and realizing that the obsession with methodology is one of the marks of modernity, i have come to accept that there is nothing wrong with not having some rigorous- and Western-defined interpretive methodology. On the other hand, there is everything wrong with suppressing Oceanic perspectives and attitudes in doing biblical interpretation in Oceania.

This presentation will therefore be a fekuki, an engagement, with methodological obsessions, and it will seek to ripple the fluid attitudes of islanders toward the ponds of orality. This will unfold in two layers (like the two sides of ngatu/tapa): through a talanoa-style theoretical reflection on fekuki, and through a reading of the fekuki of Gibeonites in Joshua 9-10.

When hyphenated, fe-kuki invites two more meanings, both influenced by the English language: one who struggles to cook (kuki), and one who attempts to be [Captain] Cook. Fe-kuki can thus also nourishes and colonizes, processes that come through in the call to define Oceanic methods of interpreting biblical texts.

At the practical/reading layer, the trickery (fekuki) of the Gibeonites invites the shifting of sympathies, from favoring the invading Israelites toward appreciating the courage of natives to fool the invaders. The Gibeonites ended up being enslaved to work at the temple of the invaders (to drawer water, and to be hewers of wood), but readers have not learned to appreciate their attitudes: they stood up to fekuki, to engage, rather than turning to be methodically pushed over.

In the end, this presentation will propose fekuki as an Oceanic attitude for doing biblical interpretation and challenge readers in Oceania not to be bothered with not having Oceanic methods but be intentional, and be bold, about reading with Oceanic attitudes and perspectives.

Panels

1. Teaching the Bible in Oceania: This panel will bring together perspectives on teaching the bible in Oceania's diverse contexts.

Panelists: Frank Smith, Nasili Vaka'uta, Jione Havea, et al

2. Biblical Interpretation in Oceania: This panel will focus on the development of biblical scholarship in the 21st century, as well as the hermeneutical/methodological contributions made by scholars in the region to biblical scholarship.

Panelists: Frank Smith, Nasili Vaka'uta, Jione Havea, et al