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Sweet Fruits of Innovation How Are Inventive Alumni Improving Our Lives?
58559_Cover_u2.qxd 3/31/09 4:34 PM Page 3 spring 2009 WHEATON Sweet Fruits of Innovation How are inventive alumni improving our lives? Inside: Student DNA Research • Senior Art Show • The Promise Report 58559_ ifc-13_u1.qxd 3/31/09 4:30 PM Page c2 Wheaton College exists to help build the church and improve society worldwide by promoting the development of whole and effective Christians through excellence in programs of Christian higher education. This mission expresses our commitment to do all things “For Christ and His Kingdom.” VOLUME 12 ISSUE 2 8 SPRING 2009 ALUMNI NEWS DEPARTMENTS 32 A Word with Alumni 2 Letters From the President of the Alumni Association 4 News 33 Wheaton Alumni Association News 10 Sports Association news and events 27 The Promise Report 38 Alumni Class News An update on The Promise of Wheaton campaign 58 Authors Books by Wheaton’s faculty; thoughts from published Cover photo: Dr. David Bedford ’73 rates apples in the apple alumnus Dr. Douglas Sweeney ’87 breeding orchard at the University of Minnesota, where he is a research scientist. His Honeycrisp apple won accolades for 60 Readings its flavor and texture. A 1935 alumnus writes about the Great Depression Photo by Dave Hansen, University of Minnesota 62 Faculty Voice Dr. Jennifer Powell McNutt on providence and history Inside photos: Michael Hudson ’89, pages 7, 10-11, 50, 57, 62, 64, 66; Ellen Rising Morris, page 3; 63 Student Profile Les Barker and Craig Taylor, pages 4, 30-31. A student sings with a world-class opera 64 Wheaton in the World Dr. -
Katy Mcilvaine – “An Exhortation To
REFORMED THEOLOGICAL SEMINARY CHARLOTTE AN EXHORTATION TO φιλαδελφία WHILE SOJOURNING AS EXILES IN THE WORLD: AN EXEGESIS OF 1 PETER 1:22-25 PRESENTED TO DR. MIKE KRUGER IN PARTIAL FULFILLMENT OF NT-522 HEBREWS TO REVELATION BY KATY MCILVAINE 17 MAY 2018 Translation: 1 Peter 1:22-25 22 -- Your souls1 having been purified2 by obedience3 to the truth,4 in sincere5 brotherly love6 from the heart7 love8 one another earnestly,9 23 -- Having been born again10 not of perishable11 seed12 but of imperishable, 1 LSJ, 798, defines ψυχή as “breath, as the sign of life,” signifying a living thing. It is “life, spirit,” or “the soul of a man,” even as “the seat of the will, desires, and passions.” See also Karl-Wolfgang Tröger, “ψυχή,” TDNT 9:608- twice ,לֵב in the LXX; it is also used 25 times for נֶפֶׁש Tröger observes that ψυχή is commonly used to translate .660 Ps 63[64]:2). In the NT it connotes both natural, physical life and) ח ִּיים Gen 41:8; Exod 35:21) and once for) רּוחַ for “true life in distinction from purely physical life… the God-given existence which survives death,” i.e., the eternal soul of a human being. 2 BAGD, 11. ἡγνικότες is the perfect participial form of ἁγνίζω, “to purify” (largely used within a cultic setting); here, used figuratively of “souls” (cf. Jas 4:8; 1 John 3:3). Cleon L. Rogers, Jr., and Cleon L. Rogers III, The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan, 1998), 570, note that the perfect form here emphasizes the completed state or condition of τὰς ψυχὰς ὑμῶν. -
Henri Blocher Vaux-Sur-Seine, France
Euro)Th (2002) 11:1,5-14 0960-2720 Glorious Zion, our Mother: Readings in Isaiah (Conspectus, or Abridged) * * * * Henri Blocher Vaux-sur-Seine, France • SUMMARY offered (Is 54), as prophesied in Isaiah 53; the perma nence of grace; a definition of 'joy'. The present people The author gives a series of readings from four parts of of God should take note of the fulfilment of prophecy Isaiah (49:14-23; 54; 65; 66) based on sermons given already among them and not despair. Zion may feel at the FEET conference, Altenkirchen, August 2000. abandoned and barren yet in her believers find comfort. There is an unashamed use of the New Testament to Through detailed exegesis certain promises are shown clarify the theological meaning of the Zion tradition as to be addressed to Gentiles rather than to diasporic found in these prophetic texts. Issues arising include: Jews as some recent scholarship would argue. the church and the state; the benefits of the salvation * * * * * * * * • ZUSAMMENFASSUNG Errettung Ues 54), wie sie in jes. 53 prophezeit sind; die Permanenz der Gnade; eine Definition von IFreudel. Der Autor bietet Auslegungen zu vier Teilen des Das gegenwartige Gottesvolk soli die sich bereits unter jesajabuches (49, 14-23; 54; 65; 66), die auf Predigten ihnen vollziehende Erfullung von Prophetie registrieren basieren, die im August 2000 auf der FEET-Konferenz und nicht verzweifeln. Zion mag sich verlassen und in Altenkirchen gehalten wurden. Das Neue Testament unfruchtbar flihlen, aber Glaubende finden in ihr Trost. wird ungeniert zur Erhellung der theologischen Durch detaillierte Exegese wird gezeigt, dass einige Bedeutung der Zionstradition, wie sie in den Texten Verhei&ungen an Heiden gerichtet sind und nicht an begegnet, herangezogen. -
The Crisis of Representation Jg. 04 Heft 02
Interdisciplinary Journal for Religion and Transformation (2018), Heft 7, doi.org/10.14220/jrat.2018.4.issue-2 The Kingdom, the Power, the Glory,and the Tawdry: Neoliberal Hegemony and the “Undoing” of the Demos Carl Raschke This article explores Giorgio Agambenscelebrated “double paradigmofsovereignty”, which introduces the Christian idea of oikonomia (“economy”)asafoundational polit- ical concept in Western thinking. It argues that Agambensfar-ranging discussion im- proves our understanding of how Foucaultsnotion of biopoweractually develops his- torically from the matrix of earlyChristian theology and how it becomes its own kind of “political theology” to undergird the contemporarydynamics,structure,and rhetoricof neoliberalism. FollowingAgamben, the argument also builds on his thesis that “eco- nomic sovereignty” today is cemented through the power of modern forms of media in much the same way that the critical theorists of the interwar period identified the “culture industry” as the genuine hegemon of capitalism. Finally, it devotes extensive attention to the work of the French social philosopher and media theorist Bernard Stiegler and his notion of “cognitive capitalism.” GiorgioAgamben;MichelFoucault;Carl Schmitt;Oikonomia;Trinity; Biopolitics; Pastorate;Karl Marx;Wendy Brown;Jean-Jacques Rousseau;Jürgen Habermas;Ber- nard Stiegler;Cognitive Capitalism;Neoliberalism;Social Media Carl Raschke is Professor of Religious Studiesatthe University of Denver and senior editor for TheJournalfor Cultural and Religious Theory.His most recent -
Jobes, Karen H., and Moises Silva. Invitation to the Septuagint. Grand Rapids: Baker Academic, 2000
Jobes, Karen H., and Moises Silva. Invitation to the Septuagint. Grand Rapids: Baker Academic, 2000. 351 pp. $32.00. The transmission, translation, and preservation of the Scriptures have been the object of much study over the centuries, particularly in the last century. The discovery of the Dead Sea Scrolls and other written texts discovered in archaeological surveys has brought epigraphy and related fields into mainstream scholarship. One of the more significant benefits for biblical studies has been how these findings have also renewed interest in the Septuagint. However, scholarly interest in the Septuagint has quite often moved beyond introductory concerns, leaving many interested in the topic unable to engage in the debate because of an inability to learn the necessary foundational issues related to Septuagint scholarship. In response to this problem, Karen Jobes, Professor of New Testament Greek and Exegesis at Wheaton College, and Moises Silva, former professor at Westmont College, Westminster Theological Seminary, and Gordon- Conwell Theological Seminary, have co-authored Invitation to the Septuagint in order to provide “a relatively brief and inviting introduction for the student who has no prior knowledge of the Septuagint” (9). Summary Jobes and Silva divide this work into three principle parts. Part One is designed to introduce the reader to basic facts and concepts necessary to engage Septuagint studies (27). Part Two then assumes at least the beginner’s knowledge of part one and aims to move the reader to an “intermediate level of proficiency in the use of the Greek Bible” (10). Part Three then moves on to review the current state of Septuagint scholarship, with the hope that some students may find further study worthwhile (10). -
90 Book Reviews
Book Reviews Duke McCall: An Oral History. Duke conservative either. Rather, he is a man father, and there are fabulously inter- McCall with A. Ronald Tonks. Brent- who grew up living in the big house esting insights into the personal life wood and Nashville: Baptist History on the plantation, which was essen- of the presidential family during and Heritage Society and Fields Pub- tially good to him and, therefore, the years at Southern Seminary. For lishing, 2001, 480 pp., $20.00. needs to be protected at whatever cost. example, he records the sign that his Duke McCall is above all else a sons put up close to their property Stoke your fire, put the blanket over denominational pragmatist, and there line, which said, “Trespassers will be your feet, curl up in your recliner, and is no theme in the book that comes shot on sight” (p. 113). He indicates prepare to enjoy — an oral history? through any more clearly. that the Louisville Times got hold of the Surely no oral history would ever Among the many rivetingly inter- story and printed it, causing a degree qualify for “leisure reading.” The esting aspects of the book is his assess- of embarrassment to some, but one exception to that time-honored rule is ment of the 1958 controversy at gets the impression that McCall this scintillating oral history by Duke Southern Seminary. In the end, the viewed the incident as humorous and McCall, an almost legendary figure in trustees of Southern Seminary become in a sense admired the creativity of Southern Baptist life for the past five the “guys in the black hats” who his boys, knowing as he did that dur- decades. -
CARL RASCHKE University of Denver a PREFACE to THE
CARL RASCHKE University of Denver A PREFACE TO THE GENEALOGY OF NEOLIBERALISM I. In my book Force of God: Political Theology and the Crisis of Liberal Democracy, published last year by Columbia University Pressi, I argue that the current global crisis of liberal democracy is a “crisis of representation.” In some ways, this statement is both tautological and gratuitous. The question of liberal democracy as we understand it historically is all about the problem of “representation.” Contrary to Rousseau’s effort to radicalize social contract theory with his postulate of the volonté générale, or “general will,” — which, as many critics have rightly noted, can easily be misconstrued as an argument for totalitarian control of all features of society (the Nazi Gleichschaltung) — we have lived through almost three centuries now when political theory, epistemology, and theology have been aligned around the late Medieval trope of a reflexive relationship between words and things. The trope of an intimate correlation between words and things — verba and res, les motes et les chose, Wörter und Dinge — as the framework for what in the history of philosophy has come to be known as “correspondence theory” harks back to ancient Athens, where democracy was born. The ancient crisis of democracy ultimately derived from the struggle between Socrates and the Sophists, between Platonism and the cheap kind of conceptual relativism associated with a crude nominalism, which the latter hawked in the agora. These epistemological debates, persisting in some guise for millennia, have never been esoteric preoccupations for cloistered thinkers removed from the “practical” affairs of Western political theory. -
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A Future for Theology in an Age of Crisis Drawing from the academic genre of critical theory, internationally renowned writer and academic Carl Raschke introduces an agenda for theological thinking in this age of global crisis. In the interview below, IVP Academic editor David Congdon talks with Raschke about the origins and timeliness of this new “critical theology.” Many of our readers will be unfamiliar with the literature and debates that you engage in this work, ranging from Bultmann and Horkheimer to Badiou and Žižek. Could you set the stage for this work? What are the origins of what you call “critical theology”? Raschke: Critical theology is in many ways the ongoing twenty-first-century legacy of pomo theology. Postmodern theology, which started off in the 1980s as an effort to develop an Carl Raschke, author of immediate theological application for the tremendously influential philosophy (at the time) of Jacques Derrida, gradually became an extension of what Hent DeVries termed in the late Critical Theology: Introducing an 1990s the “religious turn” in continental philosophy as a whole. Right after the turn of the Agenda for an Age of Global millennium the more youthful cadres within evangelical Christianity became quite Crisis interested in these philosophical thinkers, and they became a significant readership for not only two of my earlier books (The Next Reformation, 2004, and GloboChrist, 2008) but also for a variety of other works by leading philosophical theologians, such as John D. Caputo and James K. A. Smith. Figures like Alain Badiou and Slavoj Žižek (the latter especially) are Find more from Raschke at leading stars in this galaxy of contemporary philosophical figures who have drawn a carlraschke.com considerable following and have become their own household names among academic religious thinkers. -
CARL A. RASCHKE University of Denver VICTOR TAYLOR York
CARL A. RASCHKE University of Denver VICTOR TAYLOR York College of Pennsylvania FROM ALCHEMY TO REVOLUTION: A CONVERSATION WITH CARL A. RASCHKE arl A. Raschke is professor of religious studies at the University of Denver and senior editor of The Journal for Cultural and Religious Theory. He is the author of numerous C books and articles that have defined the field of religious theory in the postmodern era. His early book entitled The Alchemy of the Word (published in 1979 and reissued as The End of Theology in 2000) was among the first serious studies of deconstruction and theology in the discipline. His recent books, including GloboChrist and The Next Reformation, have reached well beyond the academy to inform emerging Christian communities on the global stage. In 2012, Raschke published Postmodernism and the Revolution in Religious Theory, a work that resituates the concerns of postmodernism in the context of a new, revolutionary semiotics of the sign. Raschke is a contributor to the Political Theology blog (www.politicaltheology.com/blog) and regular contributor to the Journal for Cultural and Religious Theory (www.jcrt.org), which he was instrumental in founding in 1999. Victor Taylor: The Alchemy of the Word (republished as The End of Theology, 2005) was, as I have said on previous occasions, the "first" book of postmodern theology. That was in 1979 and no one at the time was really using the word "postmodern" in theology. "Deconstruction" was the preferred term. However, in that work, you do more than give a deconstructive reading of already available theological concepts and issues--that is you didn't treat deconstruction as a method of criticism. -
Derrida and the Return of Religion : Religious Theory After Postmodernism
CARL A. R ASCHKE University of Denver DERRIDA AND THE RETURN OF RELIGION : RELIGIOUS THEORY AFTER POSTMODERNISM FTER POSTMODERNISM WHAT DO WE SAY ABOUT THE “RELIGIOUS ”? Do we A have a “religion without religion,” as John Caputo has suggested, or a distinctively “Derridean” religiosity—as well as a theology—that is manifesting in some quarters. 1 Or is something quite unanticipated—perhaps “unthought”—en route? As a surfeit of scholarship has reminded us in recent years, the “postmodern turn” that began a quarter century ago has opened wide the question of “religion” in ways that were inconceivable a generation ago. As the prophet of postmodernism Jacques Derrida himself has spoken profusely, if not delphically, about the “return” of religion, as if the religious and the philosophical constituted some strange sort of subintelligible economy that has through the unyielding pressure of textual “deconstruction” slithered forth into the light of theory. The religious in Derrida turns out to be its own kind of supplement—not the supplement of writing, but the supplement of “Latinity.” What does Derrida mean by the “Latin” as a metonym for the “religious?” According to Derrida, the “Latin” is the word for the West. The Latin is what overreaches with its sumptuous signatures of power and meaning; it is a perfection of the organizational, a vast economy of codings as well as a “re- territorialized”—in Gilles Deleuze’s sense—system of administration necessary for the expansion of a planetary socio-political apparatus. To be “religious” is to participate in an impersonal and invisible strategy of “pacification,” toward which the Roman empire with its brutal politics of deportation and detribalization always strove. -
S41599-018-0129-1.Pdf
ARTICLE DOI: 10.1057/s41599-018-0129-1 OPEN The future of the philosophy of religion is the philosophy of culture—and vice versa Mike Grimshaw 1 ABSTRACT This paper reads the future of the Philosophy of Religion via a critical engagement with the thought of Paul Tillich and diversions into other thinkers to support the main thrust of the argument. It takes as a starting point Tillich’s discussion of the relationship “ 1234567890():,; between religion and culture in On the Boundary (1967), in particular his statement As religion is the substance of culture, culture is the form of religion” (69–70). With (unlikely) diversions via TS Eliot and Karl Barth, the argument is developed through a re-reading of Tillich’s work on a theology of culture and in particular the statement from Systematic Theology III (1964b) that “…religion cannot express itself even in a meaningful silence without culture, from which it takes all forms of meaningful expression. And we must restate that culture loses its depth and inexhaustibility without the ultimacy of the ultimate” (264). Central to the rethinking of this paper is then the reworking of Tillich’s statement in On the Boundary that “My philosophy of religion …consciously remains on the boundary between theology and philosophy, taking care not to lose the one in the other. It attempts to express the experience of the abyss in philosophical concepts and the idea of justification as the limitation of philosophy” (52). While this can be seen as expressing the basis of continental philosophy and its creative tension between theology and philosophy, this paper inserts culture as the meeting point that holds theology and philosophy in tension and not opposi- tion. -
The Force of God: Toward a New Relationship Between Democracy and Religious Imaginaries
METAMORPHOSES of Chrisanity in Literature, Art and Philosophy Willie van der Merwe and Laurens ten Kate invite you to the twel/h Metamorphoses-seminar: The Force of God: Toward a New Relationship between Democracy and Religious Imaginaries A Seminar with Carl Raschke and Kurt Appel • Information and Program: see other side • 1st of December 2015, 10:00 -17:00 • Venue: University of Humanistic Studies Kromme Nieuwegracht 29, Utrecht. Room 1.15 • Participation is free but limited • Please register to: [email protected] The project Metamorphoses… Carl A. Raschke (le6) is professor of Religious • is an ini0a0ve of Willie van der Merwe (professor of Studies at the University of Denver. He is Philosophy of Religion, VU University Amsterdam) and of specialized in conCnental philosophy and the Laurens ten Kate (professor of Liberal Religion and theory of religion. He is an internaonally known Humanism, University of Humanis0c Studies Utrecht) writer and academic on ChrisCanity, globalizaon, • a ims to offer an interdisciplinary research context for world religions and contemporary art. philosophers, theologians, art historians and literary Kurt Appel is professor of systemac and theorists fundamental theology at the University of Vienna, • aims to enter a dialogue with contemporary ar0sts and and director of the Research plaorm ‘Religion and writers Transformaon in Contemporary European • b y establishing a plaKorm for explora0on and crea0on Society’. His research focuses on the social-poliCcal • in a series of seminars, debates, lectures and meaning of theology and on the development of a performances new humanism. English spoken The background to and inspiraon of this twel6h Metamorphoses seminar will be Carl Raschke’s recent book, The Force of God: Poli0cal Theology and the Crisis of Liberal Democracy (Columbia University Press 2015).