A very brief history
Since taking a year off school, and not having any classes to attend and no one to hold me accountable to my perpetual reading list, I came to the realization that reading with others is a lot more fun (and productive) than reading on my own. So, I started an online reading group that has met twice (once last summer and once last fall). This is the first time it is being advertised on this blog and I’m hoping it will reach a wider audience this way.
What you need to know
On February 1 Daniel Colucciello Barber’s most recent book Deleuze and the Naming of God: Post-Secularism and the Future of Immanence will be released on paperback (making it more affordable – thank you EUP!). The reading group will meet starting the week of the 9th or the 16th (depending on our schedules – that should give everyone enough time to order the book). Those who are interested in participating can send me a note at mtkampenATgmailDOTcom. I will then send out a doodle with a few potential meeting times and will try to coordinate schedules as best I can (most likely a weekday evening CST). Then we will read through the book together, meeting once a week on Google hangouts for about an hour to discuss one chapter of the book (so it’s about a 7 week commitment).
What former participants have to say!
“The reading group allowed me to engage a text in an environment that was safe with like minded persons. But also was a relaxed way to step away from my normal school work and enjoy the company of people smarter than me and learn.” – Jonas, Michigan
“The diverse interests of the group members tend to bring out unexpected facets of the material. Also, I’m looking forward to discussing the extent to which Dan’s hair resembles Jim Reid of Jesus and Mary Chain c. 1985.” -Sean, California
Heresiology, Epistemological Violence, and cross-cultural Christianity: what happens when evangelism works?
An indispensable contribution of post-modern thought to contemporary theology is to affirm the inherent contextuality and particularity of Christianity. That is to say, contemporary Christian theology in the West is thoroughly Amer-european. In the process of the colonization and evangelization of North America, the particularity of Christian theological beliefs was posited universally. I submit that this move is epistemologically violent and has serious repercussions for the relations between Amer-european and Aboriginal Christians in North America. Namely, the former still holds a monopoly on Christian truth claims, both ecclesially and academically. Continue reading →
“At first glance the kingdom of heaven looked a lot like a golf course. I’m not interested in golf, so this was a complete surprise to me. Another odd thing is that when people talk about heaven they usually refer to it as being “up,” but I had no feeling of upness. The place felt right around sea level to me. The temperature was cool, maybe 55, 60 degrees. The sky was partially cloudy, but the air was so fresh I felt we must be near an ocean, and the kingdom stretched on and on in such a rolling, barren way that the land itself seemed like a sea.”
-David James Duncan (via Kincaid), The Brothers K, 80.
“I can imagine as an apocalyptic: let it go down. I have no spiritual investment in the world as it is.”
-Jacob Taubes, The Political Theology of Paul, 56, 103.
Ina recent blog post at AUFS, Dan Barber reflects on our habits of thinking apocalyptic transcendently, as something completely other-worldly, “as the arrival of something positive from beyond.” In contrast, he wants to put forward an immanent understanding of apocalyptic, and also “apocalyptic immanence.” What does this mean? And what is the impetus for bringing-apocalyptic-back-down.