In any case, I just finished working through Giorgio Agamben’s The Kingdom and the Glory. Right at the start of the text he gives an account of secularization which I think makes sense of how Biblical Literalism is a secular phenomenon, apart from my initial presumption. So, here’s a quick post describing that account and that making sense, followed by a few other thoughts. (To be clear, I’m thinking throughout of Biblical Literalism as I have encountered it in person, not as it may or may not have been worked out in the academy.) Continue reading “How is Biblical Literalism a Secular Phenomenon?”→
The prayer for homily last week was about being many and one—so, it was set up to motivate an appreciation of diversity in unity. Since Wittgenstein’s approach to this is one of my main philosophical interests, I tried to give a homily that managed to communicate some of the more practically important conclusions that can be gleaned from his writing in a way that 60 middle schoolers might enjoy at 8:30 in the morning. I figured the attempt would be interesting, and at the least provide an answer to the question, ‘why should we care about conceptual analysis of theology?’ In any case, it’s basically an attempt to apply several aspects of my account of Wittgenstein’s religious philosophy. Enjoy! (The actual homily was obviously a bit different, but it stuck to the text for the main part.)Continue reading “Wittgenstein in Middle-School: Homily”→
This was one of my term papers for Spring Semester of Yale Divinity School. It’s not the kind of thing I would usually post, but the subject is close to my heart and I was really happy with the paper. So, here it is.
The purpose of this paper is to argue that Ludwig Wittgenstein continues and corrects Pseudo-Denys’ project in The Divine Names. I am first going to argue that The Divine Names should be interpreted as attempting to render human thought transparent to the divine by relativizing our concepts. This fails because the concept of ‘unity’ is not relativized. I will then argue that Wittgenstein does relativize unity in a similar way and for similar religious reasons to Pseudo-Denys. As such, he can be read as continuing and correcting the Pseudo-Dionysian project. Continue reading “Wittgenstein’s Religious Philosophy (in light of Pseudo-Denys)”→
A substantial number of Episcopal Bishops recently wrapped up a conference in Chicago. Titled “Unholy Trinity: the Intersection of Racism, Poverty, and Gun Violence,” it was organized by Bishops United Against Gun Violence and it dealt with how to broach these three social sins in scriptural and theological frameworks. It was probably a very powerful event, especially given the panel it put together. I can also easily imagine that the work done will inspire new forms of advocacy and activism within various Episcopal Dioceses.
I wrote this in Denver last year, but for some reason didn’t post it. It seemed like it might be important then, so figured it might still be worth posting now.
I’m writing this introduction on Tuesday, June 7th. This morning I had a conversation with a woman at the Network Coffee House on 14th and Pearl—a place of community for the homeless and impoverished, and one of the most beautiful locations in Denver. When the woman told me that her name was Grace, I remarked that this was one of the most powerful words in the English language. She agreed, adding ‘I’ve only recently started to learn what it really means. We learn a lot of words in America, but we aren’t always rightly taught what them.’ We spoke for a while longer, musing on how wonderful it is that when learning the meaning of our own names, we can also learn both who we are and who God is.
I can very clearly remember the day, several years ago, that one of my students came into graduate support at SMPA clutching a Joel Osteen book. My immediate reaction was general shock, and expressed as such—not least because they were one of the most thoughtful and spiritually motivated students I’ve had the privilege of working with (to say nothing of their keen intellect). My second reaction was one of puzzlement, caused by reflecting on this second truth. So I asked them why they were reading Osteen. The answer was that reading him gave the student a sense that they were and could be worth something; to God, to themselves, to their family. The book laid out clearly many of the psychological blocks to realizing this worth (both social and personal), advocated clearing them away by considering the great power of God, and promised that once these blocks were removed that power would work through them to bring this worth to light in prosperity. Continue reading “Some Thoughts on the Prosperity Gospel”→
On December 2nd, 1919, an unassuming Brit by the name of Wilfred Humphries gave a talk at Berkeley Divinity School (then located in Middletown, CT, now a part of Yale Divinity School). The stated purpose of his talk was to give a first hand account of the contemporary situation in Russia, and he dedicated it to describing what he took to be some of the more positive aspects of the new Bolshevik regime. During the talk he shared a slide of the Russian flag and described how it was perceived by the Russians he had met. He also said a few complimentary words about Lenin and Trotsky.
This talk had been given at several New England colleges without provoking much of a reaction. After the talk in Middletown, CT, however, several members of the public claimed that the talk was unpatriotic communist propaganda. Newspaper editorials were written denouncing Dean W.P. Ladd and his faculty as corrupting both the Gospel and their students with socialism. A three person committee investigating the matter was formed at Ladd’s request. The provincial storm made national headlines, but Ladd was not forced to resign. It was decided that Berkeley had not propagated socialism, that Ladd himself had not sought to do so, and that the faculty were not responsible for the content of or reaction to the lecture—though the offending lecture was declared ill-advised and it was decided that it would have been Ladd’s responsibility to prevent it if he had known its content beforehand. A motion was put forward by several trustees (notably Judge Greene, who was on the above committee) requesting Ladd’s resignation in June 1920. This, however, appears to have been motivated by his combative response to the trustee’s recommendations following the committee’s report and questions over whether or not he respected the rules of Berkeley’s charter, rather than culpability for the initial affair.1 A compromise was reached where Ladd worked with an advisory committee of sorts. All in all, he weathered the assault, oversaw Berkeley’s move to Yale, and served as Dean until his death in the early 1940s, inspiring an uncommon loyalty in the student body. Continue reading “A Lesson from The Socialist Controversy at Berkeley Divinity School”→