Monthly Archives: March 2010

Upcoming Conference: Nurturing the Prophetic Imagination

On March 24-26, Point Loma Nazarene University will be hosting a four-day, interdisciplinary conference entitled: Nurturing the Prophetic Imagination. This promises to be an exciting and stimulating event, drawing a diverse and distinguished ensemble of plenary speakers (not to mention something like 70 additional session papers). Particularly noteworthy is the panel session wherein Nate Kerr, Rosco Williamson, and William T. Cavanaugh will discuss Cavanaugh’s new book, The Myth of Religious Violence

Plenary Speakers

  • Bill McKibben Christian environmental activist, scholar in residence at Middlebury College, and author of Deep Economy; The End of Nature; Hope: Human & Wild , and The Age of Missing Information.
  • Kathleen Norris — A Poet and Essayist, Norris is author of Acedia & me: A Marriage, Monks, and a Writer’s Life; Dakota: A Spiritual Geography; Cloister Walk; Amazing Grace: A Vocabulary of Faith and The Virgin of Bennington.
  • Michael Eric Dyson — A Sociologist and Theologian  from Georgetown University, Dyson’s newest book April 4, 1968: Martin Luther King, Jr.’s Death and How it Changed America, joins his others: Can You Hear Me Now?; Come Hell or Highwater: Hurricane Katrina and the Color of Disaster; Holler if You Hear Me.  
  • Emmanuel Katongole — Theologian and priest, associate professor of theology and world Christianity and co-director of the Center of Reconciliation at Duke Divinity School, Katongole is author of A Future for Africa: Critical Essays in Christian Social Imagination; Beyond Universal Reason; and African Theology Today.

Special Guests

  • Joining us will be Dr. William T. Cavanaugh, a professor of theology at the University of St. Thomas (St. Paul, MN) who will be hosting a special conference session to review his most recent book, The Myth of Religious Violence. He is also the author of Torture and Eucharist: Theology, Politics, and the Body of Christ (1998); Being Consumed: Economics and Christian Desire (2008).
  • Dr. Ron Benefiel is the president for Nazarene Theological Seminary (Kansas City, MO). Trained as a sociologist, he is also an ordained minister who has pastored churches in a variety of urban settings. He is author of A Theology of Place: Ministry in Transitional Communities (1996).

A revised and comprehensive conference schedule can be accessed here.


The Prodigal Returns

For quite some time, I have been meaning to return to this little side project of mine. Despite my good intentions, it seems that other tasks have managed to capture the majority of my attention. I suppose initiating a PhD, attempting to settle into the patterns of newly married life, acclimating to the recurrent bureaucratic joys involved in a permanent relocation to the UK, not to mention trying to wrap my brain around the curious behavioral disorders of our cat (Badger) has thus far prevented me from making much real progress with my hobby writing. Next thing I know and six months have gone by. Alas. So for anyone marginally interested in this blog (a bold assumption indeed), my apologies for the long absence. Hopefully, I’ll have a bit more time to stay up to speed.

For now, I’ll try and pick up the conversation again with a nice quote from Graham Ward’s Cities of God:

The community, while one, while many, affirms its location in Christ, but by that very sharing in Christ it participates in the displacement of the body of Christ announced in the breaking of the bread. This is a third aspect of the fracture, which is given more explicit expression in the final dismissal following the eucharistic feeding: ‘Go in peace to love and serve the Lord.’ To employ a distinction found in Michel de Certeau between place (lieu) and space (espace), the ‘we’ is not bound by the institutional place it finds itself in, nor the civic place that locates the institutionalised place. The ‘we’ walks and opens up spaces in and beyond the given and material locale. The we participates in a rhythm of gathering and dispersal that shapes its walking, its pilgrimage. The erotic community it forms transgresses all boundaries. It moves out in love and desire and produces a complex space which cannot be defined, cannot be grasped as such, labelled by sociologists, mapped by geographers. It is itself a fractured and fracturing community, internally deconstituting and reconstituting itself. (p. 154)