Abstract
Are hospitality and theological education related? Davina Soh seeks to demonstrate that they are indeed interrelated and complementary. She argues that the practice of hospitality is not an optional “add on” for theological educators, as it is based on God’s nature as well as good educational practice. It impacts not just personal interaction with students, but also the classroom environment, delivery of content, and the entire teaching-learning context.
Soh writes as a researcher and educator. She conducted this research as part of her doctoral studies at Asia Graduate School of Theology-Alliance. Soh has been a faculty member at two seminaries and in ministry since 1978. She includes occasional examples from her experience to illustrate her journey of learning to intentionally incorporate hospitality as part of the teaching-learning process.
The Motif of Hospitality in Theological Education consists of six chapters. The first chapter reads like an abbreviated initial chapter of a dissertation with research statement, hypotheses, assumptions, and delineations. The four hypotheses provide the framework for the remainder of the book.
The second chapter addresses the first hypothesis: “The growing body of literature on hospitality in Christian higher education and theological education reveals an emerging literary phenomenon that deserves examination and assessment” (p. 2). Almost half the chapter is a discussion of significant themes related to hospitality in Christian higher education from the writings of Henri Nouwen and Parker Palmer who pioneered discussions on this topic. In the latter half of the chapter, Soh interacts with 21 other Christian educators who have contributed to the discussion of hospitality in Christian higher education and/or theological education. She observed that 66 per cent of these writers acknowledged the influence of Nouwen and/or Palmer in some way (p. 48).
The third chapter focuses on the second hypothesis: “Hospitality appears to be a recurring concept in higher education literature, and…the usage finds parallels in the emotional and relational aspects of learning in contemporary educational practices” (p. 2). Early in the chapter, Soh traces shifts in educational philosophy and praxis that occurred over the past century. She notes that the scholarly discussion about hospitality in higher education began in the 1990s and continues until this time. She identifies three contemporary practices related to hospitality in higher education: “the pedagogy of care…the practice of dialogue…and the ethic of unconditional welcome” (p. 137).
The fourth chapter addresses the third hypothesis: “An understanding of the biblical concept of hospitality can inform teachers in theological institutions in their goal of education” (p. 3). This chapter consists of three biblical-theological studies. The first focuses on God as host in the Old Testament, the second examines Jesus as both guest and host in the Gospels, and the third reviews passages in Acts and the Epistles related to hospitality. Soh remarks, “Though the biblical texts do not portray hospitality as a context or paradigm for teaching and learning, yet the expressions of hospitality as gleaned from these images can definitely inform how theological educators can be hospitable hosts in their respective faith communities” (p. 201).
The fifth chapter addresses Soh’s final hypothesis: “The motif of hospitality can be applied in theological education to create an effective environment for facilitating the holistic formation of students” (p. 3). This chapter integrates the discussions of the previous chapters with practical implications for theological educators. Soh states that extending hospitality in theological education consists of four facets: “(1) inclusion, (2) presence, (3) care, and (4) reciprocity” (pp. 204–205). These are discussed at length in the chapter. She includes examples from her own teaching experience that illustrate how hospitality in theological education can be applied.
The sixth and last chapter is a brief summary of the book. The style is similar to that of a concluding chapter of a dissertation. It includes a restatement of the research question, hypotheses, findings, significance of the study, and recommendations for further research.
I believe Soh’s research makes four contributions. The first is Soh’s comprehensive overview of hospitality in higher education, Christian higher education, and theological education. Over half of the book is a literature review related to these topics. The 51 pages of bibliographic references indicate the extensive nature of her research. Soh’s critical exploration of the literature provides a panoramic perspective for researchers and practitioners who wish to learn more about the topic.
The second contribution is Soh’s discussion on hospitality as related to theological education. A limited number of resources are available on this topic. Some of us as faculty may not have considered hospitality as a dimension of our role. The perspective of learner-centered education through the lens of hospitality can reframe our perspective about our role as theological educators. Just as a hospitable host considers the needs, preferences, and life situation of guests, so, too, we as theological educators extend hospitality to our students when we consider their needs, learning preferences, and life situations. Seeking to intentionally extend hospitality can influence the way we view class preparation, teaching-learning, the use of space in the classroom, interaction with students, mentoring, and assessment. These are not new educational concepts, but Soh’s advocacy of hospitality in regards to theological education encourages us to expand our awareness.
Soh’s third contribution is an extensive discussion of the biblical-theological understanding of hospitality. She observes, “Though both Nouwen and Palmer presented hospitality from a biblical perspective and cited several biblical Scriptures as support, their interpretation lacked exegetical study of the text” (p. 81). In contrast, Soh, as a lecturer in Biblical Studies, devotes about 20 per cent of the book to three extended biblical-theological studies from the Old and New Testaments. She addresses not only historical and cultural aspects of biblical hospitality but also includes exegetical studies. In doing so, she addresses both a gap in the literature and provides a “biblically informed metaphor of hospitality” (p. 261).
A dimension that I feel could be strengthened is “God as Host” (Soh’s first biblical-theological study). The development of the study covers 15 pages and highlights many aspects of God’s hospitality as portrayed in the Old Testament. However, only four sentences near the conclusion address God withdrawing hospitality in response to the Israelites’ deliberate choice to disobey and disregard God’s hospitality. A significant portion of the Old Testament relates to this topic, such as the curses in Deuteronomy, warnings of the prophets, and ultimately the subjugation and exile of both Israel and Judah. The law of proportion suggests it may have been prudent to include more about this aspect as part of the discussion of “God as Host.”
Soh’s fourth contribution is the addition of her voice, as a theological educator in the Majority world, to the conversation about hospitality in theological education. In the fifth chapter she incorporates several brief discussions about cultural values that influence how hospitality is extended and/or received in her context. These include cultural perspectives such as face, power distance, context, space/contact, gender, and Confucian educational values. The inclusion of these dimensions from Soh’s experience contributes cultural diversity to the dialogue about hospitality in theological education.
I anticipate the book will appeal to readers with a scholarly interest in the topic. While the scholarly genre is a strength of the book, it may also limit the readership. Casual readers should be aware that the format is that of a systematic literature review with critical analysis initially and practical integration towards the end.
If time is limited, I would recommend reading the fifth chapter first, as it summarizes Soh’s research, addresses the four elements of hospitality needed in theological education, and includes examples from her teaching experience. The practical nature of this chapter may appeal to those who prefer a greater emphasis on summary and application.
Soh’s research is applicable for theological educators around the world. I commend the book to all who want to explore further the topic of hospitality in theological education.