Cross-Textual Reading of Ecclesiastes with the Analects

In Search of Political Wisdom in a Disordered World

Elaine Wei-Fun Goh

• Publisher: Pickwick Publications
• Year: 2019
• Print ISBN:
  9781532681479
  9781532681486
• eBook ISBN:
  9781532681493
• Topic: Teología y religión
• Subtopic: Crítica e interpretación bíblicas

Various cross-textual readings have been attempted between the Christian Bible and Chinese literature. Using cross-textual hermeneutics, this study centers on the political wisdom of Ecclesiastes and the Analects, and its goal is to demonstrate that both texts offer wisdom pointers for human survival amid uncertain sociopolitical realities. Chapter 1 introduces the vibrant interaction of biblical wisdom literature within the ancient Near East and highlights some of its political connections. The openness of wisdom literature is then proposed to support this present effort of cross-textual research. Chapter 2 offers readings of eight passages that communicate Qoheleth's political wisdom in Ecclesiastes. Chapter 3 centers on the Analects and on some notable passages that relate to Confucius' political ideas. Chapter 4 seeks to demonstrate the dialogical dynamics between the two works by exploring specific hermeneutical connections. In conclusion, readers will come to understand the distinctive and collective political insights of both wisdom texts. That is, this study suggests contextualized ideas for living wisely from within both a faith tradition and a native tradition.

1

Cross-Textuality and Ancient Literature

The discovery of various ancient documents from the Near East has led to numerous comparisons of these documents to the biblical writings. Areas of comparison are vast, yet the comparisons have focused on the resemblance of biblical texts to the ancient literature.1 Various interpretations have been offered. To account for the cross-cultural affinities, scholars speak of “cultural diffusion” (N. Smart),2 “generic nominalism” (K. Sparks),3 and “subconscious shared heritage” (J. Walton).4 Whatever the label, it seems clear that there are genres that the biblical wisdom shares with these ancient wisdom texts.5 Wisdom is didactic in nature. Wisdom is also dialogic and invites conversation. Furthermore, wisdom at times has to do with matters political. Despite the richness of literature, sapiential political counsel has yet to be investigated in any detail. These political counsels from the ancient Near Eastern wisdom texts are found to connect to each other. They usually concern courtly conduct and civil survival. The commonality is not surprising, since all wisdom texts originate within human societies, each with its own civic structures and issues. What is arresting, however, is the political wisdom generated in the interaction of the various forms of ancient literature.

This book holds two ancient sapiential texts together—one from the Bible and the other from Chinese Classics—in a cross-textual mode of interpretation. The book of Ecclesiastes and the Analects both communicate pedagogic wisdom and insightful reflections in the areas of coping in life amid a chaotic socio-political backdrop. Both wisdom texts are didactic, dialogic and, in some measure at least, political. I propose that, with regards to the human quest for survival in a world marked by political uncertainty, Ecclesiastes and the Analects hold some things in common, complement each other, and enrich the understanding of one another. Not only do the texts demonstrate generic wisdom but also they offer practical counsel with regards to contemporary civic life.

The Relevance of This Study

This research takes place in an epoch marked by globalized interaction of cultures. Such an era enables diverse perspectives to be put into conversation. Therefore, some thinkers label the present one “a Second Axial Age,” in which one finds discussions within a framework of a changing social environment.6 They perceive the need to address some common subjects such as globalization, ecology, politics, gender, religious concerns, ethnic unity, and cross-cultural dynamics. While there are efforts toward globalization in some realms, there remain balkanization in others, not least those affected by religious ideologies. Presently, there is still much evidence of religious extremism (for example, the al Qaeda movement), violent confrontation (for instance, Palestinian suicide bombings), and intolerance (for example, the restricted use of the generic term for God, “Allah,” in the national language in Malaysia). People live in an age where they should be coming together; instead, they are growing apart because they are parochial in their perception of different classics. One of our endeavors in this age, therefore, is at best to promote respect and awareness of the existence of other perspectives, other religions, various cultures and opinions. In the religious realm, different faith traditions have to realize the need to depart from claims of superiority and self-centeredness. People can welcome an exchange of religious ideas, comparative studies, cross-cultural dynamics, and cross-textual interpretations. Putting doctrinal differences aside, religious representatives increasingly search for dynamics for working toward unity despite the diversity.7 Therefore, an appreciative cross-cultural, cross-textual grappling with wisdom is surely salutary and timely. This book joins such endeavor with an anticipation of openness and mutual respect.

Dialogues have to be attempted between various religious and cultural texts. Such attempts will not only be transformative within particular faith traditions but also will be enriching in response to the challenges that come with a globalized reality. The dynamics are by no means simple. The interaction between Christianity and Confucianism, for instance, has been built on different models amid various challenges. The relation began with what has been called a transcending approach, namely, one that views Confucianism as having flaws that need to be corrected by Christianity.8 Then, a complementary approach suggests that each faith tradition has some value to offer to the other.9 A third, a confrontational approach, emphasizes the differences and then disables any interaction with one another.10 A fourth, a resolving approach, consistent with post-liberal theological thought, syncretizes two different faith traditions in order to suggest a new one.11 Fifth, a comparative approach, suggests one cross over to the faith tradition of another in order to understand, interpret, and practice faith from their perspective.12 This comparative approach is an approach taken by recent comparative theologians vis-à-vis faith dialogue in the Second Axial Age. It came about after evaluating models of the past, all of which had faced various criticisms. As a result of all these development between Christianity and the Confucian tradition, biblical scholarship has to consider undertaking a transition from monologue to dialogue. The dialogue thus far, however, has taken the Bible as the main text and the other as a subsidiary one. The relationship between scriptures from diverse faith traditions appears to be in need of reassessment.

While the ...

Table of contents

• Title Page
• Foreword
• Acknowledgments
• Preface
• Abbreviations
• Chapter 1: Cross-Textuality and Ancient Literature
• Chapter 2: Ecclesiastes and Political Wisdom
• Chapter 3: The Analects and Political Wisdom
• Chapter 4: Ecclesiastes and the Analects at a Crossroads
• Epilogue
• Bibliography