An Interview with Setri Nyomi

In this recent interview, Setri Nyomi, general secretary of the World Communion of Reformed Churches, reflects on the 14 years he has served with the WCRC. I was both interested and challenged about what he had to say about the Accra Confession, a document whose 10th anniversary this year will ironically be marked by a series of consultations:

The issues that the Accra Confession talked about are still with us. And in fact they are expressing themselves in more vicious ways than they were in 2004. We still have economic injustice, we still have many, many, many people dying as a result of the way the global economy is shaped. Since 2004, that has also touched the global north in a way that couldn’t have been envisioned in 2004. In 2004 people thought, “oh that’s the issue for Latin America, and Africa and Asia.” But in 2008 we had the economic meltdown that impacted the north and I personally had letters from people in the global north saying, “Looks like this is the very thing the Accra Confession is talking about.”

And so ten years later we have those issues still with us. For me the unfortunate thing is I don’t see how it is being lived out, even in the lives of our church members, to the extent I would have liked to see. If I had any evaluation of the Accra Confession I would count that a failure, that it is still not part of the mainstream of the life of people. And I hope this tenth anniversary we’ll be able to do that kind of evaluation and redirect ourselves because it’s not the kind of confession that you put on a shelf and say, “We’ve achieved a good statement.” It’s not even the kind of confession that you’re happy about if once in a while you recite it in churches as one of the wonderful confessions of the church. It is one that calls on us to engage in some actions, and unless we are doing those I would say we need to say we have failed.

Dialogue of Love: Breaking the Silence of Centuries: a review

John Chryssavgis (ed., with contributions by Brian Daley and George Florovsky), Dialogue of Love: Breaking the Silence of Centuries (New York: Fordham University Press, 2014). 96pp. ISBN: 9780823264001.

A guest review by Graeme Ferguson

Dialogue of Love was prepared to coincide with the meeting between Pope Francis and Bartholomew, Patriarch of Constantinople, on 25 May this year in Bethlehem. Dr Chryssavgis – who has edited three volumes of the writings of Patriarch Bartholomew, along with his own writings on ecology, on the theology of the Desert Fathers, and on spirituality – is one of Australia’s leading theologians with wide ecumenical experience. He is ideally suited to edit this celebratory gift to the Church both East and West. (He has recently been elevated to the post of Ecumenical Archdeacon of the Throne by the Patriarch.)

Although the meeting between the leaders of the Churches of the East and of the West was overshadowed in the secular news by other significant gestures by Pope Francis during his weekend visit to Jordan and Israel, it marked fifty years of changing relations between the Churches since the day when Patriarch Athenagoras and Pope Paul VI first greeted each other in Jerusalem in May 1964. When Athenagoras was asked by reporters what he would say to the Pope, he replied: ‘I came here to say “good morning” to my beloved brother, the Pope. You must remember that it has been five hundred and twenty five years since we have spoken to one another!’ This breach was the ‘great silence’ that had marred any communication between East and West.

Dr Chryssavgis details the steps in the ‘pilgrimage towards unity’ with loving regard and a fine attention to the momentous nature of the changes first raised in the Second Vatican Council. This chapter gives an insightful overview of the steps that have been taken. Relations between East and West have become cordial and mutually gracious.

Fr. Daley has been closely associated with the theological conversations between the Churches in North America. He deals with the theological questions that have needed to be considered in ecumenical conversations. His chapter is a fine reminder of the way ecumenical courtesies are fostered and developed as people work together to overcome the breaches of past centuries.

The third contribution is a previously-unpublished paper giving Fr George Florovsky’s evaluation of the 1964 meeting where he dealt with the questions that gave rise to the breach and the style of dialogue needed to move once more towards unity. He writes of the hope that lies beyond the contradictions in the self-understanding of the Church of Rome, as the watchman watches for the morning to break (Isa 22.11). Florovsky taught in Edinburgh as well as Princeton, and helped both catholic and protestant theologians to act with respect and grace towards each other.

Together, these articles focus well the grace and courage with which the leaders of the Churches bring to their meetings with each other. They are theologically perceptive, written by people who engage in the dialogue as it continues, and convey a sense of joyous hope as people begin to discern the outlines of a restored and reconciled Church. Dr Chryssavgis has prepared a gift which warms the heart as it stimulates the mind. It is an encouragement to continue the pilgrimage further.

_________________________________________________________________________________________________________

Graeme Ferguson is the former Principal of United Theological College, Sydney.

‘Here It Is’, by Rachel McAlpine

woman at prayerWell to get to the nitty-gritty,
here it is:
I was suddenly sick of praying
to men, for men.
That was the beginning,
the middle and the end.

Ritual: remind myself I am guilty,
wrong, and light in the head.

Orthodox theology and common sense:
yes our Father is sexless,
God is being, God is love,
yes the Holy Spirit is spirit
and Jesus being a Jew
simply had to be male
and he was kind to girls.
Yes I could alter pronouns privately,
yes I am married to God
and have no right to divorce.
Yes Man is metaphor for Woman,
yes I could work within,
yes I could wait a century,
yes it is just as silly
to think of God as Woman –

yet things are right for me
when flesh and spirit agree:
I do not feel included.

One truth is that God the Father
calls mostly to men except
when he wants a cup of tea.

– Rachel McAlpine, ‘Here It Is’, in Selected Poems (Wellington: Mallinson Rendel, 1988), 14.

A little Updike (and a little Monty Python) for Trinity Sunday

Let us not mock God with metaphor,
analogy, sidestepping transcendence;
making of the event* a parable, a sign painted in the
faded credulity of earlier ages:
let us walk through the door.

– John Updike, ‘Seven Stanzas at Easter’, in Telephone Poles and Other Poems (London: Andre Deutsch, 1964), 72.

* A little note: ‘The event’, of course, to which Updike here refers is, principally, ‘Jesus’ resurrection'; but because this particular resurrection is the event which is the Triune life itself, I see no reason to not allow these words to inform our ‘God-talk’. That thousands of sermons will be preached today that mock Updike’s critical and weighty point – and echo a word more like that of Monty Python’s Three-Headed Knight met by the brave Sir Robin – seems a good reason to repeat Updike’s point today. If, however, you happen to be one of those disoriented souls who happened to land on this post in search of a Pythonesque sermon on ‘the trinity’, and because you figure that Trinity Sunday is the day you better say something about this neglected ‘topic’, then here’s what you were looking for (and your congregation would be most grateful if you looked no further!):

Still, my recommendation is that you go with Updike, even if – and perhaps especially if – you dinnae hay a scoobie what he is trying to say. Happy Trinity Sunday.

An interview with Diarmaid MacCulloch

Diarmaid MacCulloch

Diarmaid MacCulloch, author of the recently-published Silence: A Christian History, was in Australia a few months ago as a guest of The Adelaide Writers’ Week. While visiting that ‘distant and barbarous’ outpost of the Empire where the colonists ‘grow indifferent [and] go on from bad to worse until they have shaken off all moral restraint’ (as Mansfield Silverthorpe once described those blessed enough to be given free passage to Terra Australis Incognita), he was snatched up by the ABC for an interview with Barney Zwartz on Radio National’s ‘Big Ideas’ program. In this lively discussion, they discuss silence, Christianity’s intolerant nature, Apophatic theology, Nicodemites old and new, child abuse in the church, and Anglicanism … and some other stuff too. It’s well worth a listen.

Resuscitating James Begg: a review of Kate Malcolm’s Pastorale

PastoraleKate Malcolm, Pastorale: being part of the life of James Begg as reconstructed by Kate Malcolm: A Novel (Wellington: Kate Malcolm, 2011). 369pp. ISBN: 9780473189969.

A guest review by John Stenhouse

Kate Malcolm has written a superb historical novel about one of her Scottish Presbyterian ancestors, the Revd. James Begg. The author trained in history at the University of Otago; it showed. One of the book’s many strengths is how well the author placed it in the historical contexts necessary to understand the life and times of James Begg and his family, church and nation. Historians are trained to avoid anachronism – language, ideas, objects and practices chronologically out of place in the period about which the author is writing. It is a tribute to Kate Malcolm that she avoided anachronism almost entirely.

Chapter one depicts young James Begg growing up the son of a Church of Scotland minister in New Monkland. The author’s account of a Scottish communion gathering conveyed a sense of the drama and excitement of occasions that caught up entire communities. Here, as elsewhere, Malcolm combined impeccable historical research with a novelist’s eye for her subjects’ inner worlds of thought and feeling.

After making a name for himself as a powerful preacher, James Begg joined the Free Church exodus out of the Church of Scotland during the Disruption. Here the author nicely captured the volatile mix of social, intellectual, political and theological tensions between the Moderate party and the Evangelicals, led by Thomas Chalmers, who reluctantly led the latter out of the established church in 1843. Academic historians who have difficulty understanding how deeply past generations felt about theology, politics and their interconnections have sometimes written accounts of such controversies that are too dry, dispassionate and cerebral. In Malcolm’s telling, by contrast, we can feel the anger of the Begg family when well-heeled Moderates and their supporters imposed a minister on an unwilling congregation. The author brings to life the Disruption – probably the most important event in nineteenth-century Scottish history – by refusing to confine theology to the private sphere of heart, home and house of worship. Weaving together theology with politics, law and social history, Malcolm brings our Presbyterian past to life just a few years before Free Church folk founded the Otago settlement. It is worth remembering that the Evangelical party left the Church of Scotland because they did not believe that the dominant Moderate party was keeping the church in vital contact with the mass of the Scottish people. Free Church visions of society as a godly commonwealth did not suddenly disappear; this tradition significantly shaped Otago, Southland and New Zealand history well into the twentieth century.

While the author writes about her subjects with empathy and understanding, she avoids hagiography. She depicts James Begg as a gifted and passionate preacher and dedicated pastor but not as a plaster saint. I found myself cringing at how harshly this Presbyterian patriarch sometimes treated his eldest son, Jamie. Sensitive and uncertain, Jamie responded to his father’s disapproval by withdrawing. It is a painful story that illuminates a shadow side of Scottish Presbyterian culture.

One of James Begg’s sons, Alexander Campbell, emigrated to Dunedin, where he played a lively and sometimes controversial role in Presbyterian church life as a staunch defender of tradition. Strongly attached to the Westminster Confession, A. C. Begg encouraged southern Presbyterians to try the Revd. Professor William Salmond and the Revd. James Gibb for heresy in 1888 and 1890 respectively. Begg’s support for prohibition, Bible-in-Schools and strict Sabbath observance annoyed working class radicals such as Sam Lister, whose Otago Workman newspaper regularly attacked ‘Ace’ Begg as a domineering old bigot.

Modern New Zealand historians have tended to side with Lister. In a famous article appearing in Landfall in 1953, Auckland poet-historian Robert M. Chapman, who later became professor of political science at the University of Auckland, identified Scottish Presbyterians and English Evangelicals as the main carriers of ‘puritanism’ to New Zealand. And puritanism, claimed Chapman, was the root of almost evil, plaguing society with interpersonal violence, marital discord, family dysfunction, female frigidity, latent homosexuality, patriarchy, self-hatred, and the ‘dominant mother.’ During the 1950s, with his friend and fellow poet-historian Keith Sinclair, Chapman translated into history and the social sciences the anti-puritanism burgeoning in literary circles since the 1930s. During the 1960s and 1970s, as the universities expanded, antipuritanism grew into a powerful new orthodoxy. Many of our writers, artists, historians and social scientists sought to save us from puritanism (or Calvinism, as they sometimes called it) and the churches that brought it here. Just how far this antipuritan crusade transformed attitudes to our Scottish Presbyterian forebears may be illustrated simply. In The Land of the Long White Cloud (1898), William Pember Reeves, our most influential nineteenth-century historian, praised the Revd. Thomas Burns, spiritual leader of Otago’s Free Church pioneers, as ‘a minister of sterling worth.’ In 1959, by contrast, Keith Sinclair’s Pelican History of New Zealand described Burns as a ‘censorious old bigot.’ Had Burns changed so much in sixty years?

‘Amor ipse intellectus est,’ wrote Saint Bernard of Clairvaux, a saying we might translate into English as ‘love itself is the knowing faculty.’ In a labour of love, Kate Malcolm has rescued one of her Scottish Presbyterian forebears – and ours – from the condescension of posterity. This beautifully written book deserves a wide readership.

Pentecost, hypostasis, and apocalypsis

Bryan Reyna - Apokalupsis Eschaton

With my New Testament open, and with Pentecost just around the corner, I’ve been thinking again about the difference that Christ and the Spirit make to our cultural-ethnic boundaries, and it seems to me that what is being championed in Galatians, 1 Corinthians, and elsewhere is not that humanity has been liberated from religious boundaries in order to take up residence as a citizen of a secular, desacralized world, but rather that those baptized into Christ are now to live in the reality of Christ as both the boundary and centre of their existence, a boundary which includes all humanity in our cultural/ethnic/gendered/social/historical particularities. Christ’s kenotic community therefore must not violate the divine-human solidarity announced and secured in the hypostatic union by placing boundaries between itself and the world. But this is not all, for the radical solidarity created in the incarnation also creates a dissonance between that which depends upon arrangements which are passing away and those which depend upon and point to the coming reign of God. Put otherwise, and to borrow language from Ray Anderson, the incarnation and Pentecost announce that ‘historical precedence must give way to eschatological preference’. John Zizioulas makes this point even more radically explicit when he insists that even Jesus must be liberated from his past history in order to bring to the present history of the church his eschatological presence and power:

Now if becoming history is the particularity of the Son in the economy, what is the contribution of the Spirit? Well, precisely the opposite: it is to liberate the Son and the economy from the bondage of history. If the Son dies on the cross, thus succumbing to the bondage of historical existence, it is the Spirit that raises him from the dead. The Spirit is the beyond history, and when he acts in history he does so in order to bring into history the last days, the eschaton.

[Image: Bryan Reyna, 'Apokalupsis Eschaton']

‘Enemy of Apathy': a song for Pentecost, and beyond

Kereru

She sits like a bird, brooding on the waters,
hovering on the chaos of the world’s first day;
she sighs and she sings, mothering creation,
waiting to give birth to all the Word will say.

She wings over earth, resting where she wishes,
lighting close at hand or soaring through the skies;
she nestsin the womb, welcoming each wonder,
nourishing potential hidden to our eyes.

She dances in fire, startling her spectators,
waking tongues of ecstasy where dumbness reigned;
she weans and inspires all whose hearts are open,
nor can she be captured, silenced or restrained.

For she is the Spirit, one with God in essence,
gifted by the Saviour in eternal love;
and she is the key opening the scriptures,
enemy of apathy and heavenly dove.

– John L. Bell & Graham Maule, ‘Enemy of Apathy’, in The Iona Abbey Worship Book (Glasgow: Wild Goose Publications, 2003), 193. (The hymn also appears in Church Hymnary 4, #593, and in some other places too)

Christian Perspectives on Marriage

Christian Perspectives on MarriageLast year, the Council of Assembly of the Presbyterian Church of Aotearoa New Zealand asked the church’s Doctrine Core Group to provide the church with a discussion paper on marriage. That group decided to approach the task by inviting a select and representative number to write a brief response to the following question:

‘What do you believe lies at the heart of a Christian doctrine of marriage, and what are the key biblical and theological considerations that inform your position?’

The discussion paper is now available for download here. It is offered in the hope that the statements therein might provoke deeper engagement with the complex issues about marriage in New Zealand church and society.

The risky business of being ‘reformed’

end of the lineIn her book Moving Forward, Looking Back: Trains, Literature, and the Arts in the River Plate, Sarah Misemer describes the trains of Argentina as symbolising ‘the dialectical influences of the forward trajectory (progress/future), while at the same time embodying the backward glance (regression/past)’. When travelling on an old train in particular, despite being aware of the technology that makes such eccentric carriage possible, one can have a sense that even though one is moving forward, there is also the sense that one ‘travels into a quaint and less mechanized’ world, escaping backwards in time.

The same theme is picked up by artist Michael Flanagan in his brief essay ‘The Backward Glance’. He explores the intersection between time and memory, suggesting that our vision of the past operates akin to the view of a disappearing landscape glimpsed from within a moving train: ‘How can the Past ever be anything but a mystery … We see life as if from the end car of a speeding train, watching through the rear window as the tracks slip away beneath us … everything passing, receding, disappearing into a point on the horizon’.

Insofar as this is true of our experience of train travel, the same might be said of our thinking about Christian community – we can lament that our past ebbs too quickly. Such lament can encourage the creation of romanticised images, like those of nineteenth-century artists George Angas and Gottfried Lindauer who Europenised the New Zealand landscape. Flanagan calls this the ‘nostalgia problem’.

At the other end of the train are those who seek to drive on, aware only of what lies in front. Like perpetual teenagers, they are those for whom the past is forgotten and irrelevant; indeed, it is not even part of their being today.

But here the analogy breaks down, particularly for those of us who profess to be concerned with the project called ‘reformed’: we have no tracks upon which to travel, and even the existence of the train itself is not a sure thing. Entirely bereft of the familiar and the certain, the reformed – i.e., that churchly tribe of which Presbyterians form the largest part – are concerned to live entirely dependent upon God’s speech, upheld solely by the Word who continuously calls us into being. To be reformed is to be always open to the risky possibility that what one hears from God tomorrow might be entirely at odds with what one heard yesterday.

Such a situation poses a real challenge – and opportunity! – for a tradition concerned to confess the faith by way of formal statements. One of the hazards of writing confessions, for example, is that institutions are then tempted to build upon them, to trust in them, to look to them to do the work of safeguarding whatever it is that the institution most values – to turn the living Word of God into a ‘thing’. Even the desire to confess and embody our unity in Christ can mask efforts which are at core idolatrous: namely, to locate the unity of the Body of Christ in something – in a ‘thing’ – rather than in the person of Christ himself and his claims upon us, claims which precede and bring under judgement all our efforts.

The Christian community is called to be at once more free and more bound than a train. It is called to be entirely unburdened from all efforts to keep it from falling off the rails, and it is called to be entirely bound to him who alone brings it into love’s true freedom.

_________________________________________________________________________

This piece first appeared in ‘Theology Matters’, Spanz 58 (Winter 2014), 16. A pdf version is available here.

‘Sentenced to Life’, by Clive James

Clive James

As his ‘lungs of dust’ preclude his being able to travel any more, essayist and poet Clive James has in recent years turned his pen to themes of mortality and memory and place, lamenting, among other things, the impossibility of a return from the UK to his native Australia. And so his latest rich offering:

Sentenced to life, I sleep face-up as though
Ice-bound, lest I should cough the night away,
And when I walk the mile to town, I show
The right technique for wading through deep clay.
A sad man, sorrier than he can say.

But surely not so guilty he should die
Each day from knowing that his race is run:
My sin was to be faithless. I would lie
As if I could be true to everyone
At once, and all the damage that was done

Was in the name of love, or so I thought.
I might have met my death believing this,
But no, there was a lesson to be taught.
Now, not just old, but ill, with much amiss,
I see things with a whole new emphasis.

My daughter’s garden has a goldfish pool
With six fish, each a little finger long.
I stand and watch them following their rule
Of never touching, never going wrong:
Trajectories as perfect as plain song.

Once, I would not have noticed; nor have known
The name for Japanese anemones,
So pale, so frail. But now I catch the tone
Of leaves. No birds can touch down in the trees
Without my seeing them. I count the bees.

Even my memories are clearly seen:
Whence comes the answer if I’m told I must
Be aching for my homeland. Had I been
Dulled in the brain to match my lungs of dust
There’d be no recollection I could trust.

Yet I, despite my guilt, despite my grief,
Watch the Pacific sunset, heaven sent,
In glowing colours and in sharp relief,
Painting the white clouds when the day is spent,
As if it were my will and testament –

As if my first impressions were my last,
And time had only made them more defined,
Now I am weak. The sky is overcast
Here in the English autumn, but my mind
Basks in the light I never left behind.

Clive James, ‘Sentenced to Life’, in The Times Literary Supplement, 2 May 2014, 8.

A review of Tikkun Olam

Tikkun Olam CoverThe Englewood Review of Books has published a friendly two-part review, written by Rachelle Eaton, on my edited volume Tikkun Olam – To Mend the World: A Confluence of Theology and the Arts. Rachelle has picked up on the story told in Mark 14.39 and referred to a number of times in the book, of the woman who anoints Jesus (i.e., prepares his body for its forthcoming burial) with ‘very costly ointment’, as a way into reflecting on one of the recurring themes to surface in the book. You can read her review here and here.

For those interested, you can also read earlier reviews by Geoffrey ColmerPeter LeithartJeff Johnson, Lynne Baab, and Alistair McBride.

 

T. F. Torrance on getting one’s ordos and analogias around the right way

Torrance 5‘There can be no true ordo cognoscendi (order of knowing) which is not based upon an ordo essendi (order of being) conceived entirely as grace, and the ordo essendi reaches its true destiny in the ordo cognoscendi. This is the problem of analogy as Reformed theology sees it today. The analogia entis is entirely grounded upon the analogia gratiae, and only in an analogia fidei corresponding to the analogia gratiae does the analogia entis have any truth or reality. Outside of that, the truth of God is inevitably turned into a lie’.

– Thomas F. Torrance, ‘The Word of God and the Nature of Man’, in Theology in Reconstruction (London: SCM, 1965), 116.

After Crucifixion: A Symposium on the Theology of Craig Keen

After CrucifixionUnited Theological College and the Centre for Public and Contextual Theology (PaCT) are hosting a symposium on the patient and provocative work of Craig Keen. Keen’s work is described by Bruce McCormack as “animated by a deep personal desire for an authentically kenotic existence, and a longing for the coming of a community of women and men who understand that they cannot live until they die.” Keen’s sensitivity to issues of embodiment, existence, and faith marry with the constellation of thinkers that he has lived with since his youth to produce his subtle, surprising, and prayerful writings. This symposium will focus on his latest book, After Crucifixion: The Promise of Theology, and the questions about faith and life that it impels the reader to consider.

Date: 2728 June, 2014.

Venue: United Theological College, Sydney.

Speakers: Craig Keen, Anita Monro, Benjamin Myers, Janice Rees, Peter Kline, and others.

You can download the Registration Form here, and queries can be directed to here.

‘Judas in Modern Dress’, by Judith Wright

A Human PatternNot like those men they tell of, who just as suddenly
walk out of life, from wife and fire and cooking-pot
and the whole confusion, to sit alone and naked
and move past motion; gaze through dark and day
with eyes that answer neither. Having completed their journey
they are free to travel past the end of journeys.
But I stepped out alone.
“I reject the journey; it was not I who chose it.
I worked for one end only,
to find the key that lets me through the door
marked Exit. I have found it and I use it.”

There is a tale I heard a wise man tell,
how, tattered with age, beneath a fruiting tree
a seeker sat, and heard in God’s great silence
another traveller, caught in the nets of self,
weeping between anguish and ecstasy,
and over a thousand miles stretched out one hand
to pluck him back again into the Way.

But I was one the saints knew not at all.
A mocking man, a sad man-animal
rejecting world and sense
not for God’s love, but man’s intelligence;
as though a hog looked through a human eye
and saw the human world as dunged as its own sty,
foul ante-room to death. Like that I saw
the abattoir ahead, and smelt the soil
soaked under me with blood. No place for me.

And wise in my own way I worked to find
the weak place in the palings of the Real—
the gap between the Word
and its Creation, the act and the conception—
and forced my way between those married two,
set time against eternity, struggled through,
slipped through annihilation, still being I.

What violence those great powers did to me
as I escaped between, I have forgotten.
But swinging clear I saw the world spin by
and leave me, empty as an insect-shell,
beyond the chance of death, and outside time.

I had the choice. Once I had infinite choices—
all the variety of light and shadow
that sprang to being when Choice first was made.
Now I have knowledge only. Knowledge, and eyes
to watch the worlds cross their eternities.

Times after times the saving word is spoken.
Times after times I feel it wither me.
The fools of time live on and never hear,
and I who hear have chosen not to answer.
It beats against me till my ears are broken.
Times after times I see my death go by
and cannot reach it even with a prayer.
Indeed, since I am neither Here nor There
I cannot live, and therefore cannot die.

Times after times my lips begin to form
the word that I renounced, and close again.
The worlds pass jostling, and their makers dream
immortal life betrayed to daily pain—
the pain that I denied.

I still deny it.

O sweet, sweet, sweet the love in human eyes—
the tree of blossom dressed to meet the bee,
all white, all radiant, golden at the heart.
Halt there, at your Creation! And it dies,
dies into rotting fruit, and tyrannous seed.
If it spring up again, so much the worse.
That was the curse on Eden, Adam’s curse.
The curse by which my heart will not abide.

If I am Judas, still my cause is good.
I will not move my lips to answer God.

– Judith Wright, ‘Judas in Modern Dress’, in A Human Pattern: Selected Poems (North Ryde: Angus and Robertson, 1990), 115–17.

Two conferences Down Under

In addition to the conference on sovereignty mentioned in my previous post, Antipodeans are organising two further gigs:

anzats 20141. The annual ANZATS Conference, on the theme The Eclipse of God: Theology after Christendom.

Dates: 29 June to 2 July 2014
Where: University of Notre Dame, Fremantle WA
Keynote speaker: Graham Ward
Short papers: submissions have now closed. This is probably just as well for there is already a massive line up of papers on a diverse range of topics.

 

Nietzsche religion2. The Religious History Association of Aotearoa New Zealand (RHAANZ), the Religious History Association of Australia (THERHA), and the Christian Research Association of Aotearoa New Zealand are conspiring to organise a conference on Religion in Conflict and Collaboration with the Modern World.

Dates: 2628 November 2014
Where: Albany Campus, Massey University, Auckland
Keynote speaker: Brad Gregory
Short papers: Abstracts for short paper proposals (due on 31 July 2014) should be emailed to the Registrar, Professor Peter Lineham.
Proposed panels for whole sessions (three papers or the equivalent) are also welcome.

Claiming Sovereignty: Theological Perspectives

Claiming Sovereignty

The University of Divinity, Whitley College, the Centre for Theology and Ministry, and the Commission for Mission of the UCA are organising what sounds like a wonderful conference ‘to reflect on discourses of sovereignty in the Australian context':

In a context where Indigenous claims remain unresolved, the rights of asylum seekers are contested, and global economic forces are making new demands on nation states, the theme of sovereignty demands closer examination. Beginning with discussion of settler colonialism, this conference brings together people from a range of disciplines to reflect on discourses of sovereignty in the Australian context.

Speakers include R. S. SugirtharajahDjiniyini GondarraRobyn Sampson, and Joanna Cruickshank, and a call for papers (proposals due by 15 June) has also been issued.

Further details are available here, or contact Mark Brett or Monica Melanchthon.