Global Voices: Reading the Bible in the Majority World

by Craig S. Keener

This book, a collection of essays from ethnically diverse scholars familiar with both non-Western and Western hermeneutic traditions, explores what it means to allow the interpretations of the non-Western church to be heard—heeded and appreciated—by the Western church and its educated elite.

Evangelical scholars, college and seminary professors, trained evangelical pastors, and evangelicals of many nationalities and ethnicities who minister in the West will find these collected essays fascinating and encouraging.

From the foreword by Professor Edwin Yamauchi (Professor Emeritus, Miami University):

“As someone who was descended from immigrants from Okinawa to Hawaii, the most racially and culturally diverse state in the Union, I can keenly appreciate the insight the writers of the essays in this volume have offered as to the relevance of particular Scriptures to a variety of cultural and ethnic groups throughout the world and to immigrant communities in the United States.”

Genres: Theology

144 pages, Kindle Edition

First published November 1, 2012

About the author

Craig S. Keener (PhD, Duke University) is professor of New Testament at Asbury Theological Seminary in Wilmore, Kentucky. He is the author of many books, including Miracles: The Credibility of the New Testament Accounts, the bestseller The IVP Bible Background Commentary: New Testament, The Historical Jesus of the Gospels, Gift and Giver, and commentaries on Matthew, John, Romans, 1–2 Corinthians, and Revelation.

Reviews

[Andrew DiDio · Rating 4 out of 5]

Global Voices challenged its reader to seek multiple cultural perspectives to understand how to best communicate the truths of Scripture in a world of varying cultures and worldviews. Rather than taking a position on theological issues and insights, the editors left open-ended questions for students to form their own opinions on the best methodology and approach to explaining the Gospel in a cross-cultural context. The approach was balanced, often providing both an initial essay and a rebuttal of clarifications. This helped the reader understand multiple perspectives and left students enough information to continue their study.

It was refreshing to hear David deSilva’s argument that Sri Lankan Christians can learn from the disciplines of the common Buddhistic faith, especially as our world has become increasingly more divided. While visiting Mormons in Utah last summer, I was impressed with the Mormon dedication to sharing their faith. Though I vehemently disagree with Mormon doctrine, their daily adherence to the worship of God, their devotion to sharing their faith, and their drive to live sinless lives are all virtues that are upheld in protestant Christianity. I felt ashamed that some Mormons shared their faith more freely than myself. deSilva’s words may worry some Christians as dangerously close to syncretism, such as when he says, “the person who…has put the passions to death, would manifest many of the characteristics prized in the Buddha’s vision of the arahat” (65). There must be a line drawn between being able to learn from another religion and falling victim to practicing another religion. However, for those Christians who are aware of the potential dangers of falling away from Christian doctrine, they can greatly benefit from a better understanding of faulty doctrines and religious faiths and may even be encouraged in their devotion to Christ.

This danger of potentially falling away was a caution expressed by Gupta, I would argue he was not forceful enough in this caution. He explained that interfaith dialogue can be helpful for Christian survival and growth (87), but I would caution that interfaith dialogue is only helpful for Christian growth and potentially dangerous towards survival. Christians can grow in their own faith by having their faith tested and questioned. Gupta assumes that interfaith dialogue is seen as potentially weakening personal faith in the Western world. I would suggest that this fear among the West is unnecessary, and I assume Gupta would agree. 1 Peter 3:15 says to "always [be] prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect." Peter states that Christians will be tested by alternative worldviews, and he implores Christians to be prepared with the reason for their hope. In a world that has countless worldviews, Christians ought to seek to understand these worldviews so as to be better prepared to give a defense for such views. This is Christian growth. I would urge Gupta, however, to reconsider the necessity interfaith dialogue is for Christian survival in places like India and Sri Lanka (87). For new believers, interfaith dialogue can become a serious hindrance that can add confusion to one's young Christian faith. Paul in his letter to the Corinthians explained that he gave them "milk, not solid food, for [they] were not ready for it" (1 Cor. 3:2). Paul's missionary philosophy included teaching the foundations of Christianity before teaching of more rich topics. Though I see the argument that interfaith dialogue produces growth, to suggest interfaith dialogue as necessary for survival can create syncretistic Christians who cannot discern between Christianity and the teachings of false religions.

K.K. Yeo suggested that the Bible has its own culture that is a cross-cultural global culture. This allows people in all locations, of all ethnicities and experiences to similarly view the Word of God. Hebrews 4:12 however reminds us that Scripture is living and active. Though the Word of God is steadfast and immutable, this verse reminds us that the Word is "discerning the thoughts and intentions of the heart." The thoughts and intentions of hearts are different based on culture. For instance, in Western society, it is a common understanding that it is wrong to have more than one wife. Even non-Christians believe that it is wrong to have multiple wives (at least at the same time). 1 Corinthians 7:2 says that "each man should have his own wife and each woman her own husband." Though I agree with this passage, my culture has aligned with this value. For cultures that do not align with this value such as African tribal cultures, this verse is much more convicting. Scripture convicts different people based on their cultural experience, and I would caution Yeo to not replace the realistic idea that people read the Bible based on their culture with an unrealistic ideal that all people read the Bible in the same way regardless of culture.

Barbara Lai suggested that Daniel has both public and private experiences, though not concurrently. I would agree with Chloe Sun's assessment that Barbara Lai is too dichotomous in this assessment. However, Lai correctly points out that ministers of the Gospel have both a role as public teachers while simultaneously managing their private emotions. In Brimming with God edited by Barbara Blodgett and Matthew Floding, a case study is shared that expresses this challenge for ministers. In the case, a student, Robert, was tasked with leading congregational prayer, but after finding out a poor prognosis for his uncle, he felt unfit to lead public prayer when being overwhelmed with such private emotion. Lai's perspective is important from two views. From the minister's viewpoint, the minister must be intentional with having accountability over their private life through mentors and pastoral friends to help provide comfort in times of great personal and private trial. The second viewpoint is that of the layperson in the church. They must be cognizant that their pastor is still a sinful human-being and in need of prayer for their private temptations and struggles. Though Lai's assessment of the Book of Daniel is too dichotomous, she brought awareness to the private and public nature of ministers of the Gospel which is practical for both ministers and laypeople in understanding the private nature of their pastors. Lai's view of Daniel must be clarified however to prevent the reader from assuming that the public and private life never interact. For Robert, these two aspects of life intersected and his private life impacted his public ministry.

Darko's and Adewuya's chapters on African Pentecostalism and spiritual warfare were pertinent as I read these during a recent trip visiting missionaries in South Africa. Though it seems to be common knowledge that African tribal religions often focus on spirit worship, it was interesting to hear how detrimental such beliefs can be towards South Africans. The missionaries we visited were ministering to the Tsonga tribe in northern South Africa. The Tsonga culture is similar to most other African tribes in that there is much spirit worship. One of the missionaries explained that in the Tsonga language there is no ability to explain a variety of Christian terminology. There is no word for essence, being, past, future, rationality, and logic. This missionary's theory was that spirit worship is actually demon worship. These demons know that God exists, and that Jesus is the Savior of the world, but through demonic deception they have limited the vocabulary of Tsongas so that they are unable to think or speak about the nature of God. Though Darko cautions that Africans tend to overspiritualize events, it is important to recognize the role that spirit worship and demonology plays within African tribal religions and human depravity. Darko's urge for scholarship to bring the topic of spiritual warfare to the forefront must also include bringing a study of spirit worship to the forefront. Missiologists especially have much to be gained from a proper understanding of spiritual warfare and spiritism which seems to be devoid in many theological circles.

As I initially read these essays, I found myself curious as to the editor’s thoughts. However, I found their approach helpful as a student needing to form my own ideas. Rather than tying up lose ends and teaching the reader what to think, these essays were left open-ended requiring that the reader learn how to think. I read these essays as a tool for future cross-cultural ministry and as a companion that will help me in developing my own personal mission’s philosophy. Having read these articles, I have a greater appreciation for interfaith dialogue, the contrast between the public and private life of ministers of the Gospel, and the glaring hole in Western scholarship regarding spiritual warfare and demonology.

[Patrick Berthalon · Rating 5 out of 5]

The volume gathers ethnically and nationally diverse scholars who are fluent in both Western and non‑Western interpretive traditions. They explore how Christians can hear, heed, and appreciate biblical interpretation from the Majority World—Africa, Asia, Latin America, and diasporic communities

Readers and scholars note that the book succeeds in bringing together perspectives that are often marginalized in Western theological discourse. The essays highlight how cultural context shapes biblical interpretation in ways that enrich the whole church.

Despite the scholarly credentials of the contributors, the book is described as readable and concise (126 pages), making it suitable for students, pastors, and lay readers interested in global hermeneutics Google Books.

The essays do not simply present academic arguments; they reflect lived realities—migration, poverty, communal identity, and the experience of minority churches. This gives the book a pastoral resonance that aligns beautifully with your own interests in spiritual generosity and cross‑cultural wisdom.

The book challenges readers to recognize how Western assumptions have shaped biblical interpretation, and how Majority World readings can restore dimensions of the text that Western readers often overlook..

[Jay Merrill · Rating 5 out of 5]

Enlightening.

[Andrew K · Rating 4 out of 5]

a rich collection of the voices of men and women from the majority world. my favorite section was Barbara Lai's reflections on Daniel and appropriation.