Dr. Rachel Coleman teaches undergraduates and graduate students at Indiana Wesleyan University, United Theological Seminary, and Asbury Theological Seminary, as well as teaching twice a year in Latin America and Spain for One Mission Society. Rachel earned her B.A. from Asbury University (formerly Asbury College), M.A. in Spanish Language and Literature from the University of Kentucky, M.A. in Biblical Studies from Asbury Theological Seminary, and PhD in Theological Studies (New Testament) from Regent University. Rachel blogs at writepraylove660813036@wordpress.com.
How did you decide to become a biblical scholar? Share your autobiographical journey.
To borrow an image from Ecclesiastes, I would describe my journey as the slow and painstaking weaving together of three strands into a strong cord that tugged me toward biblical scholarship. The first of those strands is a life-long love of language (my first Master’s degree, back in another lifetime, was in Spanish Language and Literature from the University of Kentucky in 1987). I have always been fascinated with words, written communication, and the intricacies and subtleties of how language works. The second strand is a life-long love of Scripture, which began with my “conversion” experience. It was during the reading of the crucifixion account from John’s Gospel that I became aware, at age 14, that this story was real, that it mattered, and that I could be part of it. Those two strands complemented each other, and I quickly found myself practicing inductive and narrative approaches to the sacred text, long before I could name or describe either one of those things!
Nearly twenty years ago, about the time these two strands were coalescing in a formal way during my second Master’s program in Biblical Studies, the third strand was beginning to weave in amongst the other two. That third strand, the vital heartbeat of my spiritual and professional life, is a deep love affair with the Gospels, where I met Jesus in a fresh way—a Jesus who constantly surprises, challenges, and amazes me. It was that heartbeat that drew me to Gospel studies, and it was our experience in Latin America (1992–2005) that impelled me toward Luke-Acts. Even though I came to doctoral work late in life (I was 50 when I enrolled at Regent University), I have found my “sweet spot” in the combination of researching, writing, and teaching.
Tell us about your work (past and current). What are you most excited about right now? What do you hope your work will contribute?
My dissertation focuses on Luke-Acts, particularly Luke’s wealth ethic. I am currently in conversation with a publisher and actively involved in the dissertation-to-book revisions. This project was born in the church, as three adult Sunday School classes on two continents worked their way slowly through Luke’s Gospel and asked over and over again, “What exactly does Luke want us to do with our material possessions?” (i.e., what is Luke’s wealth ethic?). My deepest desire is to give the results of my research back to the church, particularly the North American church, to whom I believe Luke offers a message that is both a piercing challenge and a resounding hope.
On a side note, one of the things that kept surfacing as I did a narrative reading of Luke-Acts was the question of Luke’s portrait of women as disciples. I had to make the intentional decision to put that question on the back burner during the dissertation process, but once the revision process is done, I would like to approach that question through the same narrative approach and see what discoveries come to light.
Who has most influenced you as a scholar? Tell us a bit about it.
I think there are two sets of scholars who inhabit the “most influential” category—those I have never met but whose worked has shaped my thinking in significant ways, and those whom I know personally. In the first category, the decision is easy—Walter Brueggemann and N.T. Wright. Both have consistently challenged me to pay attention to the larger narrative of Scripture and to look at that meta-narrative and its constituent parts in fresh ways. Also, although the two men are very different in their backgrounds and methodologies and although they have quite distinct “pet themes,” they share one particular characteristic that has always captured my attention—a willingness to express humility about the current state of their hermeneutical conclusions, an acknowledgement of the tentativeness of scholarship and a recognition that there is always more to be learned. I appreciate that! In terms of Luke studies, Joel Green and Robert Tannehill have been “traditional” voices in shaping my thought, but I have been very impacted by others writing in or from the Majority World—Christopher Hays, Esa Autero, René Krüger.
In the second category (scholars whom I know personally), I would say that their impact springs from the integration of faith, scholarship, and pedagogy that they consistently exhibit. At the top of this list is my dissertation supervisor, Dr. Graham Twelftree (now at the London School of Theology). Graham combines a fierce commitment to excellence, a pastoral heart, and a wry humor, all of which come through in his writing and teaching. The rest of this list is a group of women scholars, who have demonstrated what it means to be strong, gifted, capable leaders and dynamic teachers. At the risk of omitting some names, I must include here Dr. Kim Alexander (Regent University), Dr. Sandra Richter (Westmont College), Mary Fisher (formerly of Asbury Theological seminary, now in Australia). I want to be just like them when I grow up! J
What are the most pressing issues or concerns you have related to the broader field of biblical studies?
I think there are two. First, I worry that the post-modern un-mooring of exegesis from the core meta-narrative of Scripture could lead us into the weeds of eisegesis, and that the absolutely crucial contributions of advocacy readings in challenging the hegemony of white, male, privileged interpretation could fizzle out into a powerless jumble of turf wars that are neither faithful to the biblical text nor helpful for the church. And that is my second concern—will biblical studies (the academy) cultivate its relationship to the church, the people of God?
What is Scripture? What is it for? Why study the biblical text?
“Eat this book,” says the angel to St. John the Revelator. Scripture is life, sustenance, the very words of God spoken in human words. The same divine Spirit that moved the biblical writers to put pen to scroll delights to meet us as we receive those words, listen to them, “eat” them, study them, live them. And Scripture is story—the grand, sweeping story of God’s relentless pursuit of restored relationship with humanity and of restored well-being to all of creation.
What do you do for fun?
I walk a couple miles a day (my best prayer times happen when my feet are moving, usually in the early morning). I’m a voracious reader (with a real penchant for female detective stories). I love to put quilts together—there’s something soothing and Sabbath-y for me about seeing patterns and colors come alive in fabric. And now that I’m “Dr. Nana,” I love to swoop down to Lexington to snuggle the little one!
Anything else you would like to share with us?
I am happiest when preaching or teaching, loving nothing better than seeing the Spirit move or noticing the “light bulb come on” when a student gains a new insight into Scripture, into the character of God, or into the intersection between faith and life. I’ve taught for over 30 years, in a variety of settings (onsite, online, churches, Bible institutes, universities, seminaries), in two languages (English, Spanish), in three countries (US, Ecuador, Spain).