He taught them many things by parables, and in his teaching said: Listen! …
Give ear and hear my voice; Listen and hear my words.
The second part of Bruno Medeiros' series on Listening as a spiritual scholarly discipline:
In an earlier post, I evoked John Stott’s theological concept of double listening:
we are called to the difficult and even painful task of “double listening”. That is, we are to listen carefully (although of course with differing degrees of respect) both to the ancient Word and to the modern world, in order to relate the one to the other with a combination of fidelity and sensitivity (Stott 1992, p.13).
This, I suggest, is as important for those of us pursuing academic careers as for anyone else. Here I ask how we can listen to God in our academic life. Christians generally stress their communal and personal commitment to listen to, interact with and worship a Creator God, the One "in whom are hidden all the treasures of wisdom and knowledge" (Col. 2:3). But how can we hear God’s voice when so many voices compete for our attention? And to what extent will this have an impact on our academic careers?
To address these questions, I would like to invite us to reflect upon the interaction between Jesus and his disciples as seen in Mark chapter 4. Conscious of the need to be a more attentive listener, I believe that the disciples’ response to Jesus’ methods of teaching provides us with resources to develop an open and creative hearing of God’s word and relate it to our academic disciplines.
In Mark’s gospel, Jesus addresses a crowd of listeners with a series of parables - stories with meanings to be uncovered and constructed. The famous parable of the sower (Mark 4:3-20) fascinates and challenges us with its complexity. The different soils in the parable represent distinct hearts or mindsets that enable or hinder our capacity to listen to the Word. And we may learn a lot from reflecting on how different groups in Jesus’ audience responded to this parable itself.
Mark tells us that a group of studious and interested listeners approached him to inquire about the meanings of the parable (Mark 4:10). This is a striking (but often overlooked) point. This group was not happy with a superficial hearing of Jesus’ message, and by digging deeper, they were surprised by the powerful meanings attached to it. These disciples had an approach to learning (and listening) that can teach us two principles. I will look at the first here and at the second in my next post.
The first principle is to develop an imaginative and studious hearing of God’s word (and His world). What strikes me is that it was only his disciples who came to Jesus afterwards to ask him about the meaning behind the parable. Jesus was a creative and imaginative teacher, and He wanted committed followers who were keen to engage in an imaginative search for the secrets of the Kingdom (Mark 4:10-11). He invited his listeners to interact with truth and meaning in an active way. The biblical scholar Kenneth Bailey emphasises that "Jesus was a metaphorical theologian. His primary method of creating meaning was through metaphor, simile, parable and dramatic action rather than through logic and reasoning. He created meaning like a dramatist and a poet rather than a philosopher." (Bailey 2008, p.279). Therefore, Jesus’ methods of teaching challenge us to develop a different approach to listening. Creativity, openness, and a willingness to respond to a word that may not always be immediately clear or welcome are important qualities if we are serious about listening to God (Cole, 1989). When Jesus says "Whoever has ears to hear, let them hear" (Mark 4:9), he is calling us to "thought and action in response" (Cole 1989, p.147).
In a similar way, in our own disciplines, listening attentively might involve a commitment to deepening our understanding of the academic field in which we study. For instance, what are the impacts of my research on society? In which ways does our area of study reveal the character of God? How does the study of society, human behaviour, and culture enhance our knowledge of humanity as God’s creation? Are there ethical questions to be considered through our research? Our studies also might reveal something to us about the nature of our Creator God, in whom and for whom and through whom all things were created.
Bailey, K. E. (2008). Jesus Through Middle Eastern Eyes. Cultural Studies in the Gospels. London: Society for promoting Christian Knowledge. (SPCK).
Cole, R. A. (1989). The Gospel According to Mark: an Introduction and Commentary. Leicester: Inter-varsity Press.
Stott, J.W. (1992). The Contemporary Christian: an Urgent Plea for Double Listening. Leicester: Intervarsity Press.