Holy Spirit: readings and poems

As mentioned in an earlier post, this semester I taught an undergraduate course on the Holy Spirit. There were some requests to post my reading list – so here it is. I've listed each of the weekly topics, together with the set readings. Each class also included a brief reading/discussion of a poem – so I've also listed the poems here.

Assessment consisted of class participation (the weekly class included a tutorial discussion of one of the set readings); an essay on patristic pneumatology, an essay on contemporary/constructive pneumatology, and a series of brief written reflections on the set readings.

The required text for the subject was Eugene Rogers' wonderful new anthology, The Holy Spirit: Classic and Contemporary Readings (Wiley-Blackwell 2009). I was very impressed by how much the students seemed to enjoy and appreciate this book (with one small exception: see Week 9 below) – I'll definitely use it again in future. All asterisked items on the reading list are from this anthology. I've also added a few notes on the overall shape of the course.

1. Knowing the Spirit

• Robert Jenson*; Eugene Rogers, After the Spirit, 1-16
• Poem: Veni Creator Spiritus (hymn)*

2. The Spirit in the NT

• Gordon Fee, God's Empowering Presence, 860-83; Hans Urs von Balthasar*; Kärkkäinen, Pneumatology, ch. 2
• Poem: John Milton, Paradise Lost, 1.1-32

3. The Spirit and the body

• Eugene Rogers, After the Spirit, 45-72; Alasdair Heron, The Holy Spirit, ch. 5; Staniloae*
• Poem: Gerard Manley Hopkins, "God's Grandeur"
• Note: These first three weeks were all focused on the Spirit's narrative identity in the NT. Luke-Acts was really the central text for these opening weeks, and we continued to return to Luke-Acts throughout the semester (and also to Romans 8). Next time around, I'll probably replace "The Spirit and the body" with a topic that refers more specifically to Luke-Acts; and I'll also replace some of these early readings with some specific exegetical readings on Luke's theology of the Spirit.

4. The Spirit and prayer

• Sarah Coakley, "Why Three? Some Further Reflections on the Origins of the Doctrine of the Trinity"; Adrienne von Speyr*; Thomas Smail, The Giving Gift, ch. 9
• Poem: R. S. Thomas, "Sea-watching"

5. The Spirit and worship

• Kilian McDonnell, The Other Hand of God, ch. 3; Richard Norris*; Yves Congar, I Believe in the Holy Spirit I, ch. 5
• Poem: Rowan Williams, "Rublev"

6. The Spirit and scripture

• Amy Plantinga Pauw, "The Holy Spirit and Scripture" (in Jensen, ed., The Lord and Giver of Life); Stephen Fowl*
• Poems: George Herbert, "The H. Scriptures"; R. S. Thomas, "Paul"

7. The Spirit and freedom

• Rowan Williams*; Joerg Rieger, "Resistance Spirit: The Holy Spirit and Empire" (in Jensen, ed., The Lord and Giver of Life)
• Poem: Keith Green, "Rushing Wind" (song)
• Note: I particularly enjoyed the class discussion of this Rowan Williams essay. Williams comes close to arguing that the Spirit is itself the abolition of pneumatology – a challenging thought for a class on pneumatology! In some ways, this tension between the Spirit and pneumatology – or between the Spirit-as-reality and talk-about-the-Spirit – was central to the course. (The texts we read by Coakley also explore this tension in various ways.)
  

8. The Spirit and desire

• Sarah Coakley*, "Living into the Mystery of the Holy Trinity: Trinity, Prayer and Sexuality"; Karl Barth, CD II/1, 650-51; Augustine (selections from Confessions and Homilies on I John)
• Poem: John Donne, "Holy Sonnet XIV"

9. The Spirit and the triune God

• Augustine, selection from Homilies on I John*; Thomas Smail, The Giving Gift, ch. 6
• Poem: George Herbert, "Grace"
• Note: This Augustine selection was my only disappointment with the Rogers reader. Unfortunately, Rogers used the old NPNF translation, and the students were completely put off by the clumsy 19th-century syntax. This was a real shame, since I'd used other selections from the lovely new translation of Augustine's Homilies on I John, and the students found this very accessible. Maybe Rogers could update the translation in his next edition...?
  

10. The Spirit as God’s mission

• Gregory, On Pentecost*; Kirsteen Kim, The Holy Spirit in the World, 41-66
• Poem: Sufjan Stevens, "Seven Swans" (song)

11. The gifts of the Spirit

• Cyril*; Jürgen Moltmann, The Spirit of Life, ch. 9; Amos Yong, The Spirit Poured Out on All Flesh, 292-301; Gordon Fee, God's Empowering Presence, 886-95
  
• Poem: George Hebert, "Whitsunday"
• Note: This class unexpectedly turned into a discussion of "discerning the Spirit", especially with reference to the Spirit's work in other religions. It was probably the best discussion of the whole course, so next time around I'll add "Discerning the Spirit" as one of the main topics, and I'll probably combine "gifts of the Spirit" and "charismatic experience" as a single topic.

12. The Spirit and charismatic experience

• Sarah Coakley* (Church of England Doctrine Commission), "Charismatic Experience"; Frank Macchia, "The Spirit and the Power: Spirit Baptism in Pentecostal and Ecumenical Perspective"; Augustine, Homilies on I John, 6.8-13
• Poem: John Michael Talbot, "One Dark Night" (song; words by St John of the Cross)

13. The Spirit and Christian hope

• Jürgen Moltmann*; Karl Barth, "Life in Hope", in CD IV/3; Denis Edwards, "Ecology and the Holy Spirit" (in Preece and Pickard, ed., Starting with the Spirit)
• Poem: Kevin Hart, "The Last Day"

Poem for concluding reflection: Kevin Hart, "Prayer"

Scammer ping pong: how to play with an email scammer

So I decided to sell my Ford Laser, and I listed it on a used car website. I was promptly contacted by a Nigerian scammer who called himself Nicholas Smart (nicholaszx002@yahoo.com). I was feeling bored at the time, so I decided to have a bit of fun with him. Below is a sample of our email exchange. I call this game Scammer Ping Pong: hours of fun for the whole family!

Hi there, i will like to make an offer $5,900 for this, i will be happy if you accept my offer, payments will be through paypal and i will arrange the pick up well.

Cheers,
Nicholas

Dear Nicholas,

Thanks for your interest in the car. If you’d like to arrange a time to come and see it, you can call me on my mobile number.

Cheers,
Ben

Hi thanks for mailing back,i am an oceanographer, i am at sea right now,i am buying this for my son as a surprise gift and I am glad you accepted my offer.I can only pay through paypal at the moment as i dont have access to my bank account online(i dont have internet banking with it),but i have it attached to my paypal account, and this is why i insisted on using paypal to pay,all i will need is your paypal email address to make the payments,and if you dont have a paypal account yet,its pretty easy to set one up at www.paypal.com.au,i will be expecting your email.I have a pick up agent that will come for the pick up after payments has been sorted.

Cheers,
Nicholas

Hi Nicholas,

OK, thanks for letting me know. Since you won’t get to see the car before purchasing it, I want to be completely honest with you: the photos I listed were taken a few years ago. Since then, the car has been in a few accidents. But it still runs fine.

Cheers,
Ben

Ok, its no problem if it runs fine. thanks for letting me know. Just send your paypal email asap so that i can make the payment together.

Cheers,
Nicholas

Thanks, Nicholas. I must admit, the car was also involved in a minor fire recently. So the colour is no longer white. It’s more of a dark grey. But it still looks great. Two of the tyres were also destroyed in the fire, so it will need a couple of new tyres. And part of the roof was burned away, so the seats can get a bit damp when it rains. But the car runs perfectly. Anyway, you seem like a nice guy. So for you, I’d be happy to drop the price down to $5,800. Would you like me to send some more recent photos of the car?

Thanks,
Ben

Thanks alot for that. Its just what i am looking for.....There is know problem, i will get that fix for my son.....There is no need of sending me any pics again when you have already explain the condition for me. Just get back to me with your paypal so that i can just make the payment. Looking forward to read from you soon.

Great, thanks Nicholas! I should also just check with you: I hope your son is not allergic to seafood? My wife and I own a seafood shop, and we use the car to transport seafood from the markets. Usually we fill the backseat with fish, crabs, lobsters and squid. We do this a few times each week, so there is a bit of a fishy smell. Some people find the smell unpleasant — but my wife and I don’t even notice it. As long as your son isn’t allergic to seafood, I doubt he’ll even notice the smell once he has been using the car for a while. (Obviously there are also some seafood stains on the backseat. And the interior of the boot is a bit oily, since we usually keep the oysters back there. But the front of the car is nice and clean, as good as new. I’ve removed all the old prawn heads from the glove compartment, so that’s also nice and clean.)

So please could you confirm that your son has no seafood allergies? I feel responsible to tell you about this, since you seem like a very trusting person. I’d hate for your son to have an allergic reaction to the car.

Cheers,
Ben

Ok seafood is no problem. It will be perfect for my son..... Thanks alot for telling me. Get back to me with your paypal email so that i can make the payment.

Dear Nicholas,

We’re leaving for vacation tomorrow, so we’d still love to sell you the car if you’re able to send payment today. Someone else came and looked at the car today. He was very rude when he saw that the engine was missing, and he offered me $75 for the car. I think this was a very unfair price, especially since the car has great sentimental value to my wife and me. But I still feel that I may have been a bit unfair to you. So if you’d still like to buy the car for your son, I will lower the price to $5,500. Would you like to go ahead with the sale?

Thanks,
Ben

OK, i will be happy with $5500, its a good price. Get back to me asap with your paypal email and i will make the payment.

--
As our emails continued to hurtle back and forth, I also tried to get him to send me a photo of himself, and I tried to scam him out of $2. But alas, this was unsuccessful – better luck next time!

Happy birthday, Edward Schillebeeckx

A reader informed me that today is the 95th birthday of the great Catholic theologian Edward Schillebeeckx. So in his honour, I'm re-posting a short piece from a couple of years ago:

Among modern Catholic theologians, there’s no one I like better than Edward Schillebeeckx. I pay visits to Rahner and Balthasar and Ratzinger, but I come home to Schillebeeckx.

Why do I love Schillebeeckx? There are many reasons. His whole theology is worked out amidst a momentous wrestling with the biblical texts. He has an extraordinary way of perceiving exactly what Christian faith and practice really mean, what they really demand. In contrast both to unthinking conservatisms and sentimental progressivisms, he forged a profound and unflinching christological revision, issuing in a rigorous and tough-minded theology of liberation.

Besides that, he also has the most delightfully cumbersome name in the whole history of theology – his full name is Edward Cornelis Florentius Alfonsus Schillebeeckx (and, as a novice of the Dominican Order, he added Henricus as an additional name). No one with fewer names could have written so many – or such gigantic – books.

I leave you with this quote from the Birthday Boy himself:

“The crucified but risen Jesus appears in the believing, assembled community of the church. That this sense of the risen, living Jesus has faded in many [churches] can be basically blamed on the fact that our churches are insufficiently ‘communities’ of God…. Where the church of Jesus Christ lives, and lives a liberating life in the footsteps of Jesus, the resurrection faith undergoes no crisis. On the other hand, it is better not to believe in God than to believe in a God who minimizes human beings, holds them under and oppresses them, with a view to a better world to come.”

—Edward Schillebeeckx, The Church with a Human Face: A New and Expanded Theology of Ministry, trans. John Bowden (London: SCM, 1985), p. 34.

Mirabile dictu! (Latin for "Supercalifragilisticexpialidocious!")

Here's a little song about Martin Luther, from the lectionary blog Rumors. Sung to the tune of "Supercalifragilisticexpialidocious":

Mirabile dictu!

When I was just ein junger Mann I studied canon law;
While Erfurt was a challenge, it was just to please my Pa.
Then came the storm, the lightning struck, I called upon Saint Anne,
I shaved my head, I took my vows, an Augustinian! Oh...

Chorus:
Papal bulls, indulgences, and transubstantiation
Speak your mind against them and face excommunication!
Nail your theses to the door, let's start a Reformation!
Papal bulls, indulgences, and transubstantiation!

When Tetzel came near Wittenberg, St Peter's profits soared,
I wrote a little notice for the All Saints' Bull'tin board:
"You cannot purchase merits, for we're justified by grace!
Here's 95 more reasons, Brother Tetzel, in your face!" Oh...

Chorus

They loved my tracts, adored my wit, all were exempleror;
The Pope, however, hauled me up before the Emperor.
"Are these your books? Do you recant?" King Charles did demand,
"I will not change my Diet, Sir, God help me here I stand!" Oh...

Chorus

Duke Frederick took the Wise approach, responding to my words,
By knighting "George" as hostage in the Kingdom of the Birds.
Use Brother Martin's model if the languages you seek,
Stay locked inside a castle with your Hebrew and your Greek! Oh...

Chorus

Let's raise our steins and Concord Books while gathered in this place,
And spread the word that 'catholic' is spelled with lower case;
The Word remains unfettered when the Spirit gets his chance,
So come on, Katy, drop your lute, and join us in our dance! Oh...

Ask Hauerwas a question

Our friend Dan Morehead will soon be interviewing Stanley Hauerwas for a feature in Wunderkammer Magazine. So Dan has invited us to have some input into the interview. What question would you ask Hauerwas? What would you like him to discuss in the interview?

I think my wife's a Calvinist

Today I bring you three fantastic theologico-musical videos:

I Think My Wife's a Calvinist


Calvin Girl


"It's All About Me" – new worship album

Once more with J. Louis Martyn: divine action and the church

OK, since the last post generated so much enthusiasm about Bultmann and my beige jacket, I thought I'd give you another excerpt from my AAR paper, which is now titled "Apocalyptic Gospel: J. Louis Martyn’s Galatians Commentary as a Challenge to Contemporary Theology". (Seriously though, I appreciated the comments on Bultmann, and I revised that section accordingly. But I'm keeping the jacket.) This excerpt is from the paper's conclusion:

Where so much contemporary theology seems hesitant to invoke the category of divine action – or to replace divine action with the church’s own drama of virtue and moral agency – Martyn’s work remains unfashionably committed to the absolute distinction between God’s act in Christ and all other forms of religious or irreligious agency. Here, the fundamental antinomy is not between religion and lack of religion, or between church and world, or even between human works and a human exercise of faith. Instead, it is ‘the cosmic antinomy between religion and apocalypse’. Thus in his essay on Flannery O’Connor’s fiction, Martyn underscores O’Connor’s ‘vision of [the] burning away of virtues and thus a vision of tax collectors and prostitutes preceding you into the Kingdom of the God who rectifies the ungodly’. It is precisely the dissolution of virtue – the dissolution of religion – that the gospel announces, since even virtue itself stands on the wrong side of the apocalyptic antinomy between the way of God and all human ways.

If we take this seriously, the result ought to be a rather humbler, more circumscribed ecclesiology. The church cannot become a new polis, as Nate Kerr has also argued. It cannot become a secure alternative order over against the world. It cannot, Martyn says, ‘stand aloof as a new “us”.’ God’s apocalypse in Christ has already dissolved every distinction between ‘us’ and ‘them’. God’s power is manifest not in the virtue or cohesiveness of the church, but ‘in the foolishness of a Christ-centred gospel that brings its proclaimers into solidarity with those who are weak and stumbling’.

Apocalyptic gospel: J. Louis Martyn on Galatians

Here's a short excerpt from my aforementioned AAR paper, entitled "Apocalyptic Gospel: J. Louis Martyn's Galatians Commentary as a Critique of Contemporary Theology". The paper focuses on Martyn's commentary on Galatians, and it has three sections: I. The Gospel against Religion; II. Gospel as God's Apocalypse; III. The Truth of the Gospel. This excerpt comes from section II:

Martyn’s Galatians commentary is thus best understood as a sort of speech-act reading of Paul: he emphasises not so much the content of the letter as the performative action of Paul’s address. Paul is doing something to the Galatians; he is proclaiming the gospel, and thus directly situating his Galatian hearers in the unsettling, liberating presence of God. In Paul’s announcement, ‘God himself steps on the scene, addressing the hearers directly’. Paul’s gospel ‘is the active power of God, because in it God himself comes on the scene, speaking his own word-event’. For this reason, Paul underscores the fact that his gospel did not come through any line of tradition; it came to him directly from God, as God’s own self-utterance, ‘the good event that God is causing to happen now’. In the same vein, Martyn suggests that Paul’s use of the word ‘amen!’ – both in the opening and close of the letter – is an attempt ‘to rob the Galatians of the lethal luxury of considering themselves observers.’ They stand before God, and are confronted not merely by Paul’s word, but by the very speech of God.

Martyn’s indebtedness to the Bultmannian tradition is often overlooked. But in this connection the deep Bultmannian undercurrent of his thought becomes evident. For Bultmann, as also for Käsemann (to whom the Galatians commentary is dedicated), Christ is risen into the proclaimed gospel; the risen life of Christ confronts the community only in the word-event. ‘The exalted Christ is present only in Christian proclamation’, as Käsemann says. Here, the content of the proclamation (the ‘what’) is less important than its sheer eventfulness (the ‘that’). The gospel is God’s own liberating act; it is not a subsequent report about the saving event, but it is part of the very fabric of that event. The gospel, we might say, belongs to the divine economy. The proclamation of Christ is part of Christ’s own identity. To put it in Barthian terms, the risen Christ is not only Lord, he is also the living contemporaneous witness to his own lordship.

All this has profound implications for the way Martyn understands the relation between present proclamation and God's apocalypse in Christ. Just as Bultmann refuses any disjunction between Christ’s past historicity (Historie) and present eventfulness (Geschichte), so Martyn insists that Paul has no interest in an ‘objective’ report about a Christ-event of the past. Nor does Paul try to bring out the present ‘relevance’ or ‘significance’ of that past event. The gospel is betrayed if one speaks about it ‘solely in terms of the once-upon-a-time’. Instead, Paul’s theme is ‘the activity of God then and now’; his one question is: ‘What was God doing in Jerusalem that is revealing as to what God is doing now in Galatia?’ Again, the contemporaneity of God’s action is not a mere application of an event that belongs essentially to the past. God is unceasingly active through the apocalypse of the gospel announcement: ‘for Paul, the history of the gospel is what it is because the God who acted in it is the God who is now acting in it’. The saving event happens in the word of the gospel. The proclamation of Christ’s ‘there and then’ is itself the mode of Christ’s redemptive presence ‘here and now’.

As Martyn also puts it in his book on History and Theology in the Fourth Gospel, the incarnation of the Word is not an event ‘which transpired only in the past’: the drama of this event unfolds on two levels simultaneously, the level of the unique past and the contemporary level. More than that, Martyn insists that the occurrence of this event on both levels ‘is, to a large extent, the good news itself.’ Thus in his work on both Paul and John, Martyn foregrounds the church’s continuing gospel proclamation as part of the very fabric of the salvation-event, part of Christ’s own identity as the risen one.

NB: Although I won't be at AAR in person, someone sent me this photo from a recent paper I gave in Canberra. So now you've read the text and you've seen me presenting it: my work here is done.

I'm not able, I'm just Cain

A big round-up of links this week...

• My college library has launched its nice new website, with some cool features, including regular news and updates about new theology books (e.g. a feature on the library's 1599 Geneva Bible, and a feature on Australian mission in Korea). The library has also started its own online review: e-Theo: Book Reviews for Mind and Ministry.
  
• What religion should you follow? Here's a handy flowchart to help you decide
• In praise of Bob Dylan's new Christmas album. (I would buy an album of Bob Dylan breathing heavily – so why not a Christmas album too?)
• The power of religion in the public square
• Some visceral responses to "analytic theology". This is a comment on Oliver Crisp's new edited collection, Analytic Theology, which I'm reading at the moment – together with his new book on christology, God Incarnate.
• In New Zealand, there is a new indigenous confession of faith
• Stop calling it a "community of faith", start calling it "church". (I say: Amen!)
• A very informative post about the new German postmodern Christianity
• A forthcoming book event on Goodchild's Theology of Money. (Confession: I still haven't gotten around to reading this one.)
• And a blogged book discussion too: I reckon this is a great idea. Should we do something like this at F&T some time?
• God said it. I interpreted it. That doesn't exactly settle it.
• Reading Bonhoeffer is good for your soul
• Evangelicals and Catholics Together with a statement on Mary
• (Not all) Evangelicals and Catholics together
• Evangelical universalism: a postscript by Kim
• Jaroslav Pelikan audio lecture on the need for creeds
  
• Paul Griffiths: why it would be better for the church to live under an Islamic state than under liberal democracy
• Tom Wright invites Pope Benedict
  
• Tragedy and comedy: a review of Milbank and Žižek
• The full transcript of an interview with Žižek
• Hans Küng on the Vatican's recent ecumenical skullduggery
• A video of James Cone, on "success" in the black church
• James K. A. Smith on the tyranny of email
• Call for papers: mission and ecumenics
• And finally, I leave you with a link to what may be the most fantabulously cool peer-reviewed journal in existence: GOLEM: Journal of Religion and Monsters. Looks like I've finally found a place to submit my essay on the theology of Tom Waits...

Some not-to-miss AAR sessions

I've already mentioned the apocalyptic theology sessions at AAR next week. If you're lucky enough to be in Montreal, here are some other not-to-be-missed sessions:

Sacramental Poetics (chaired by Monica Miller). Like liturgy, sacramental poetry signifies more than it says, through image, sound, and time, in language that takes the hearer beyond each of these elements. Rather than being lost in secularization, this sacramental function survives through poetic evocations of transcendence. Papers by John Milbank, Kevin Hart, Virgil Brower, Hent de Vries, and Regina Schwartz. (I'm also listed in the programme, but unfortunately I had to pull out: especially disappointing since Kevin Hart is my favourite contemporary poet, and I would have loved to meet him.) For more on "sacramental poetics", see Regina Schwartz's new post at the Immanent Frame.

Karl Barth Society: Panel Discussion of Orthodox and Modern: Studies in the Theology of Karl Barth, by Bruce L. McCormack. Papers by Nicholas M. Healy and Garrett Green, with a response by Bruce McCormack. (For more on this book, see my review, and the new review by Matthias Gockel.)

Disenchantment and Reenchantment in Political Theology: Diagnosing the Crisis of Liberalism. With the following papers: Benjamin Lazier, "Miracles and the Crisis of Liberalism between the Wars and Beyond"; Kurt Anders Richardson, "Legislation and Affection: On the Anthropological Dimensions of a Political Theology"; Bruce Rosenstock, "Hegel and Modern Political Theology"; Robert Yelle, "Liberalism Has No Charisma: Critiques of the Political Theology of Modernity in Max Weber, Carl Schmitt, and Philip Rieff"; response by John Milbank.

Creation and Negation: Apophasis and the Theology of Creation (chaired by Denys Turner). This panel advances constructive insights regarding a paradox in the theology of creation — precisely in virtue of being created, every existing being that we encounter flows from an infinite abyss of inexhaustible unknowability. This corollary of the doctrine of creation ex nihilo suggests that on the “other side” of every creature lies sheer nonexistence. And this itself is worthy of elucidation, for it underscores the vulnerability and graciousness inherent in the existence of each creature. But the panel pushes more deeply into the apophasis at the heart of creaturely existence. On the one hand, we develop a theology of the creatures by uncovering their apophatic depths as they flow from the inexhaustible mysteries of the Trinity and the Incarnation; and we also display the fruitfulness of this apophatic vision by unfolding its significance for our understandings of creaturely being, human flourishing, and the critical understanding of nature today. Papers by Sarah Coakley, Kevin L. Hughes, Mark A. McIntosh and Willemien Otten.

Theological Interventions: Love and Kenosis (chaired by Christine E. Gudorf). With a paper by Dennis King Keenan, "On the Genealogy of Love"; and Jodi Belcher, "Subversion through Subjection: A Feminist Reconsideration of Kenosis in Christology and Christian Discipleship". This one sounds like a terrific paper (h/t AUFS) – here's the abstract:

This paper reformulates Christological kenosis and its implications for Christian discipleship in light of the confusion surrounding “self-emptying” language and the painful ramifications of its prescription in Christianity, particularly for women. The central thesis claims that understanding kenosis in terms of subjection not only subverts the traditional, simplistic construal of self-emptying as loss of self, but also provides a recapitulation of kenosis as a transformative and empowering re-identification in God that feminist theology can plausibly engage and affirm. To develop this argument, the paper adopts an interdisciplinary approach, initially giving a constructive critique of Sarah Coakley’s conception of Christ’s kenosis as the concurrence of divine power and human vulnerability. This evaluation of Coakley is then supplemented with Judith Butler’s philosophical account of power and subject formation in the process of subjection. The argument concludes by proposing a constructive contemporary retrieval of kenosis as subversive subjection.

The Promise of Scripture and Phenomenology (chaired by Kevin Hart). How does scripture give itself? What would it mean to treat scripture as a phenomenon? Is anything lost by thinking of scripture as an historical or literary object? This panel will explore the possibility of a phenomenological approach to scripture. Papers by Chris Hackett, Petra Turner Harvey, Adam Wells, H. Peter Kang, Martin Kavka and Nicholas Adams.

The Church in Post-Christian Society. Papers by Thomas Hughson, Veli-Matti Kärkkäinen, David Anderman, Steffen Lösel and Gilles Routhier. Also this paper by Mark Chapman, which sounds very good:

This paper discusses theological implications for the English churches as they recognise their minority status. By analysing reports from the 1960s to the present on the Church’s response to changing religious demography, I outline two responses to religious decline. The first amounts to a nostalgic longing for establishment. However, the assumption that all people were really Christian, whether they liked it or not, is nothing more than a piece of wishful thinking. The second solution promotes a pluralism which emerges from the recognition of minority status. This model was advocated by a number of more radical writers and theologians including Valerie Pitt and Donald Mackinnon. It has recently been revitalised by Rowan Williams. Becoming a minority is part of obedience to the Gospel: the roughness and complexity of Christian discipleship are hardly likely to appeal to the majority.

Whither the "Death of God": A Continuing Currency? (chaired by Lissa McCullough). Papers by Thomas Altizer and Slavoj Žižek, plus audience discussion.

The Apocalyptic Turn in Theology (chaired by Damon McGraw). Papers by Thomas Altizer, Catherine Keller, Graham Ward and Cyril O'Regan.

OK, I'm sure there'll be other good sessions too – these are the ones that stood out to me. If you know of any other interesting papers or panels, feel free to leave the details in a comment.

Theology and apocalyptic at AAR

Next week at AAR in Montreal, there'll be two sessions on “Explorations in Theology and Apocalyptic” (they have their own website).

The Saturday session is titled “Whither Apocalyptic? Critical Reflections in the Wake of Nathan R. Kerr’s Christ, History and Apocalyptic: The Politics of Christian Mission”; it features Douglas Harink, Travis Kroeker and Cyril O’Regan, with a response by Nate.

The Sunday session is on “The Apocalyptic Gospel: Theological Responses to the Work of J. Louis Martyn”. This is chaired by Douglas Harink, with papers by David Belcher, Walter Lowe and Philip G. Ziegler. It also includes my own paper, “God who Acts: The Work of J. Louis Martyn as a Critique of Contemporary Theology”. Sadly, I won't be able to attend in person – Halden Doerge will kindly be presenting my paper.

So if you're in Montreal next week, get along for the apocalyptic action!