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  • Blackwell Companion to Jesus, The, 08/2010: pages 94 - 110; , ISBN: 9781444327946

  • Conversations in Religion and Theology 04/2009; 7(1):5 - 16. DOI:10.1111/j.1479-2214.2009.00150.x

  • Modern Theology 11/2008; 10(4):383 - 399. DOI:10.1111/j.1468-0025.1994.tb00046.x

  • Modern Theology 11/2008; 4(1):71 - 81. DOI:10.1111/j.1468-0025.1987.tb00156.x

  • International Journal of Systematic Theology 01/2008; 10(1):103 - 105. DOI:10.1111/j.1468-2400.2007.00302.x
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    ABSTRACT: To be alive as embodied human beings in the world means to be both conceptually or ratiocinatively aware, and sensibly or causally aware. However, under a still powerful influence of idealism, theology over the past two centuries has virtually abandoned the causal and sensibly-embodied attentiveness to its subject-matter (revelation) as demanded by the incarnation. It has instead often come to comport itself one-sidedly, in essentially analytical or linguistically self-guaranteeing ways, and has thereby lost its contingent and genuinely vulnerable incarnational “edge” at the center of life. This essay tries to restore a properly twofold attentiveness through a reinvigoration of the traditional view of revelation as the divinely causal reality of God in the world.
    Modern Theology 06/2007; 23(3):317 - 348. DOI:10.1111/j.1468-0025.2007.00386.x
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    ABSTRACT: This article takes as its starting point Nicholas Lash's use of the Buberian distinction between the basic words “I-It” and “I-You” to address the question of how the difference between God and creation is “displayed” within the world. Drawing on a rather different discourse—the semiotics developed by Augustine in the distinctions he makes between sign and thing, use and enjoyment—it seeks to explore the concrete shape that might be taken by practices that foster the speaking of the basic word “I-You”, and which thereby manifest God's redemptive activity within the world, focusing specifically on practices of debate and argument. “What might a redeemed practice of debate look like?” is the question that this article seeks to answer.
    Modern Theology 03/2007; 23(2):161 - 179. DOI:10.1111/j.1468-0025.2007.00368.x
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    ABSTRACT: The story of Moses' encounter with God at the Burning Bush has played a central role in the evolution and development of Christian metaphysics. This essay presents a reading which seeks to pay greater attention to the dynamics of the text itself and to the modes of reading which it engenders. These, it is argued, can be shown to be unique in that they confront the reader with an apparatus of attentiveness to the sensible real of the empirical world which, far from being suppressed by the act of reading, is actually foregrounded as a place and time of possible divine disclosure.
    Modern Theology 06/2006; 22(3):439 - 448. DOI:10.1111/j.1468-0025.2006.00331.x
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    ABSTRACT: This essay seeks to give a Christian rationale for the practice of Scriptural Reasoning by exploring how it might constitute a locus for the formation of Christian identity. It argues for an understanding of the universality of the Christian biblical story, not in terms of conceptual resolution, according to which all others are inscribed into its universe, but in terms of its call to transformation and conversion—engendered, first and foremost, by Scripture's resistance to interpretation. It contends that such resistance finds indispensable embodiment in the resistance of others to inscription within its universe, and suggests that the others who present the most timely challenge to Christian thinking about universality today are Jews and Muslims.
    Modern Theology 06/2006; 22(3):421 - 438. DOI:10.1111/j.1468-0025.2006.00326.x
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    ABSTRACT:   This article argues for a new, incarnational conception of theology in its relation to the world. The terrorist attacks in London on 7 July 2005 are subjected to hermeneutical analysis as cultural and political signs, and are seen to reflect an extreme version of religious and social incommensurability. They present a theological challenge, the response to which is the development of a positive theological account of world. This comes into view in London, the ‘City of the Incommensurable’, in a special way, since it is nevertheless a domain of negotiated time and space and an environment held by many in common. This environment of pluralism and proximity is taken to be both iconic of globalization and a particularly dynamic locus of its many instantiations. The intersection of global and local, and the kinds of encounters it supports, argue for a new kind of theology which, with all its proper resources in scripture, doctrine and tradition, can recognize the world as sphere of common human interests and practices, and can allow itself to become, in accordance with its own incarnational ground, an agent of transformation within it.
    International Journal of Systematic Theology 06/2006; 8(3):252 - 265. DOI:10.1111/j.1468-2400.2006.00213.x
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