Dr. Holly Hearon is T.J. and Virginia Liggett Professor of Christian Traditions and Professor of New Testament, Emerita, at Christian Theological Seminary (1999-2014). She holds a DMin from Union Presbyterian Seminary and a PhD in New Testament from Graduate Theological Union.

How did you decide to become a biblical scholar? Share your autobiographical journey.

I was taking an advanced seminar on miracle narratives with Paul Achtemeier as part of my M.Div. when he suggested that I consider pursuing doctoral work. It really hadn’t occurred to me before then that this was an option (this was back in the early 80’s). The year I graduated from Seminary coincided with the publication of Elizabeth Schüssler Fiorenza’s In Memory of Her. As I began to read her work and that of other women scholars (Anne Wire, Ada María Isasi-Díaz, Judith Plaskow, Kwok Pui-lan, Katie Cannon). I realized more and more that this was a conversation to which I wanted to contribute. I was and am captivated by the intersection of voice, access, agency, and visibility and how these shape our perceptions and experiences of history, culture, faith, and practice.

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 early work focused on women in the Second Testament, in particular Mary Magdalene. A significant part of that work engaged the oral transmission of tradition: who told what to whom and in what contexts. This is the thread that has continued to inform my work, expanding to include not only oral tradition but also multi-modal forms of communication. One aspect of this work is encapsulated in an about-to-be-published chapter titled “The Materiality of the Bible as Performance.” I am also working on a teaching volume for SBL on the multi-modal nature of communication within the worlds of the New Testament. We so often think of Bible as a book filled with words; I want to crack open this image and explore how multiple-media and modes are employed to communicate ideas, both within the social worlds inscribed in the New Testament and in our own diverse contexts. 

I am excited, also, to be working on a feminist commentary on James for the Wisdom Commentary series (Liturgical Press), using diaspora theory as a companion lens. This volume taps into the value of engaging multiple voices around a single text, recognizing that our diverse experiences both open up and close off different dimensions of the text. The concept and experience of diaspora seems particularly relevant today. My hope is that the volume will invite readers to reflect on how we construct a sense of place in time and space, recognizing that this involves selective remembering and forgetting.

What or who has most influenced you as a scholar? Tell us a bit about it. 

There are so many people to whom I feel of debt of gratitude, but I will highlight three who have been role models for me. First is Anne Wire, who guided me through my dissertation. She has certainly been a major influence on my work through her commitment to feminist perspectives, the kinds of off-the-beaten-path questions she raises, her thoughtful engagement of others’ work, and her studies on oral tradition. She has also been an influence in terms of the rigorous standards she set for me. She taught me early on the importance of having someone at hand who is willing to read your work and offer constructive critique.

Jane Schaberg was working on a major monograph on Mary Magdalene at the same time I was working on my dissertation. Rather than seeing me as competition, she took a genuine interest in my work and eventually became a mentor and friend. She taught me fearlessness, provided a model of relentless advocacy, and demonstrated the value of playfully bringing together ideas that at first might seem to have nothing to do with each other.

Werner Kelber is one of the major voices in studies of oral tradition, who has introduced me to so many other important voices through his many studies as well as in person – in particular John Miles Foley. He is one of the most generous people I know in terms of sharing knowledge and connections, and has become an unwavering voice of support. He has refused to let me give up, even when I wanted to.

What are the most pressing issues or concerns you have related to the broader field of biblical studies? 

I am concerned about the status of women in the field. While in some respects women are more visible and some women have more voice, women are sliding back to the margins. This is evident in a number of ways: e.g., the number of essay collections published in which no women appear; the absence of studies by women in bibliographies; the decreasing number of women on faculties, as Deans, and as Presidents. This trend is influenced by the competitive edge that drives the academy, in which men often define what is normative and most of value to the institution.

A related issue is whose voices get heard and whose voices are suppressed within the academy. This is not necessarily related to being theologically ‘liberal’ or ‘conservative’. Rather, it is driven by a ‘limited good’ mentality and divisions created along lines such as gender identity, race, ethnicity, geographical location, critical method employed, where you have been published, connections, and institutional affiliation. The SBL Steering Committee also plays a role here, in terms of renewing the status of groups and even where and when they schedule sessions. This works against an atmosphere of inquiry, mutual respect, and learning, fostering instead a sense of competition for status and resources.

Why study the scriptures/biblical text? 

For me the answer is, at least in part, the status of the biblical text as canon. As long as the biblical text continues to be a living text for communities of faith, it is important to engage the text in relation to specific religious/cultural contexts and in dialogue with other religious/cultural contexts. There is a theological and ethical imperative here. Alongside this is the importance of understanding how the biblical text as cultural icon has been engaged, for what purposes, and resulting in intended or unintended consequences. This influence extends beyond communities of faith to the role of the biblical text in popular and political culture.

What do you like to do for fun? 

I enjoy spending time out-of-doors: hiking through a forest, strolling along a beach, or digging around in a garden. My hands also like to be busy; this might involve playing the piano, or crocheting a blanket. I also enjoy the energy and proximity of live theater and chamber music performances.

Is there anything else you would like us to know?

Up until 2014 I was a tenured professor. That came crashing down, unexpectedly, in a way increasingly familiar to many theological institutions today. Three months later I was employed, but as a grant writer. The reality for many women in the academy is that their work as biblical scholars must, increasingly, be juggled alongside some other form of employment that pays the rent. This is the new reality, which is largely being ignored by organizations such as SBL. For what it is worth, I believe being a grant writer has improved my scholarly writing.