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While there are many commentaries written today, most have been
products of Euro-American scholars who have sought to address
questions and concerns of the western church. The New Covenant
Commentary Series (NCCS) has provided an opportunity for scholars
from the non-majority communities in Biblical Studies to engage
fully with NT writings without bracketing their diverse backgrounds
in the interpretive process. Consequently, in Andrew Mbuvi's
interpretation of Jude and 2 Peter, the author seeks to be faithful
in the first century Greco-Roman world setting of the letters while
also allowing aspects of his postcolonial, African, and liberation
theology interests to inform his hermeneutics. Mbuvi reads the
epistles within the context of first-century Greco-Roman
Associations since the communities of Jude and 2 Peter seem to
share significant commonalities with these groups. The 'Fusing
Horizons' sections address aspects of concern to the Church, with
inclination towards issues that have occupied the church outside of
the Western world (the Global South), home to the majority of
Christians today. Mbuvi's useful analysis shows that Jude's and 2
Peter's message remains as relevant today as when the letters were
written.
"Temple, Exile and Identity in 1 Peter" will generate a fresh and
perhaps even a new understanding of the main themes of "1 Peter",
which include questions of identity, suffering, hope, holiness, and
judgment. Mbuvi explores the temple imagery in the epistle of "1
Peter" and focuses on the use of cultic language in constituting
the new identity of the Petrine community. He contends that temple
imagery in "1 Peter" undergirds the entire epistle. "1 Peter"
directly connects the community's identity with the temple by
describing it in terms reminiscent of the temple structure. He
calls the members of the community "living stones", formulating an
image that has been categorized as a "Temple-Community." This
concern with the temple characterizes the restoration eschatology
in the Second Temple period with its focus on the establishment of
the eschatological temple. Restoration of Israel was also to be
characterized by hope for the re-gathering of the scattered of
Israel, the conversion or destruction of the Gentiles, and the
establishment of God's universal reign, all of which are reflected
in the discourse of the epistle.
Andrew M. Mbuvi makes the case for African biblical studies as a
vibrant and important emerging distinct discipline, while also
using its postcolonial optic to critique biblical studies for its
continued underlying racially and imperialistically motivated
tendencies. Mbuvi argues that the emergence of biblical studies as
a discipline in the West coincides with, and benefits from, the
establishment of the colonial project that included African
colonization. At the heart of the colonial project was the Bible,
not only as ferried by missionaries, who often espoused racialized
views, to convert “heathens in the distant lands,” but as the
text used in the racialized justification of the colonial violence.
Interpretive approaches established within these racist and
colonialist matrices continue to dominate the discipline,
perpetuating racialized interpretive methodology and frameworks. On
these grounds, Mbuvi makes the case that the continued
marginalization of non-western approaches is a reflection of the
continuing colonialist structure and presuppositions in the
discipline of biblical studies. African Biblical Studies not only
exposes and critiques these persistent oppressive and subjugating
tendencies but showcases how African postcolonial methodologies and
studies, that prioritize readings from the perspective of the
marginalized and oppressed, offer an alternative framework for the
discipline. These readings, while destabilizing and undermining the
predominantly white Euro-American approaches and their ingrained
prejudices, and problematizing the biblical text itself, posit the
need for biblical interpretation that is anti-colonial and
anti-racist.
Andrew M. Mbuvi makes the case for African biblical studies as a
vibrant and important emerging distinct discipline, while also
using its postcolonial optic to critique biblical studies for its
continued underlying racially and imperialistically motivated
tendencies. Mbuvi argues that the emergence of biblical studies as
a discipline in the West coincides with, and benefits from, the
establishment of the colonial project that included African
colonization. At the heart of the colonial project was the Bible,
not only as ferried by missionaries, who often espoused racialized
views, to convert "heathens in the distant lands," but as the text
used in the racialized justification of the colonial violence.
Interpretive approaches established within these racist and
colonialist matrices continue to dominate the discipline,
perpetuating racialized interpretive methodology and frameworks. On
these grounds, Mbuvi makes the case that the continued
marginalization of non-western approaches is a reflection of the
continuing colonialist structure and presuppositions in the
discipline of biblical studies. African Biblical Studies not only
exposes and critiques these persistent oppressive and subjugating
tendencies but showcases how African postcolonial methodologies and
studies, that prioritize readings from the perspective of the
marginalized and oppressed, offer an alternative framework for the
discipline. These readings, while destabilizing and undermining the
predominantly white Euro-American approaches and their ingrained
prejudices, and problematizing the biblical text itself, posit the
need for biblical interpretation that is anti-colonial and
anti-racist.
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