This important book poses the question of whether Christian proclamation can be made ethically safe for the Jewish neighbour. Boesel assesses two major approaches to a Christian theology of Judaism - those exemplified by Rosemary Radford Ruether and Karl Barth. This book makes a significant contribution to our understanding of systematics, ethics, and homiletics at the intersection of Jewish-Christian relations.

The ancient doctrine of negative theology or apophasis-the attempt to describe God by speaking only of what cannot be said about the divine perfection and goodness-has taken on new life in the concern with language and its limits that preoccupies much postmodern philosophy, theology, and related disciplines. How does this mystical tradition intersect with the concern with material bodies that is simultaneously a focus in these areas? This volume pursues the unlikely conjunction of apophasis and the body, not for the cachet of the "cutting edge" but rather out of an ethical passion for the integrity of all creaturely bodies as they are caught up in various ideological mechanisms-religious, theological, political, economic-that threaten their dignity and material well-being. The contributors, a diverse collection of scholars in theology, philosophy, history, and biblical studies, rethink the relationship between the concrete tradition of negative theology and apophatic discourses widely construed. They further endeavor to link these to the theological theme of incarnation and more general issues of embodiment, sexuality, and cosmology. Along the way, they engage and deploy the resources of contextual and liberation theology, post-structuralism, postcolonialism, process thought, and feminism. The result not only recasts the nature and possibilities of theological discourse but explores the possibilities of academic discussion across and beyond disciplines in concrete engagement with the well-being of bodies, both organic and inorganic. The volume interrogates the complex capacities of religious discourse both to threaten and positively to draw upon the material well-being of creation.

Description: This is a work of Christian theology that Karl Barth might call an ad hoc or secondary apologetic. Relying on a paraphrase of Anselm--""faith seeking the ethical""--Boesel engages modern and postmodern theologians and philosophers--from Kierkegaard to Barth, Ruether, Hegel, Derrida, and Levinas--to analyze the imperialistic dynamics entailed in the church's theological interpretations of the Jewish neighbor. He demonstrates the dimensions of the problem as they are paradigmatically visible in the evangelical theological assumptions of Karl Barth. Turning to Ruether's exemplary remedy of the problem, Boesel illumines the ways her analysis and critique are funded by a specific cluster of modern assumptions that constitute what he calls ""modern ethical desire."" Employing a reading of Levinas and Derrida, Boesel shows that these assumptions constitute an imperialistic discourse of a different order, with its own specific hostility toward the Abrahamic tradition. In light of these postmodern critiques, Boesel returns to Barth to suggest that his evangelical theological assumptions, while indeed amounting to a form of Christian interpretive imperialism in relation to the Jewish neighbor, may nevertheless determine and delimit the knowledge and speech of Christian faith in such a way that resists more toxic forms of Christian imperialism. Broader implications of the argument follow: The ethical faces a radical limit, both in general and in relation to concrete faith. Therefore, no human remedy for the imperialistic discourse of Christian faith presents itself that does not entail an interpretive imperialism. To paraphrase Derrida: there is always an interpretive imperialism. Ethically, then, there is only discernment between different forms of interpretive imperialism. Theologically, an understanding of Christian faith as irreducible to the ethical may offer surprising though always risky ethical resourcement within this predicament of radically limited ethical possibility. Endorsements: ""In Risking Proclamation, Respecting Difference, Chris Boesel has dared to host a dialogue among Karl Barth, radical postmodernists, religious Jews, and those Christian theologians who seek both to follow Christ and not turn their backs on the People Israel. This is one of the essential dialogues we need to have today, and Boesel is a most able host. He has set the table and served his delicious meal--with provisions for our various diets and with an invitation to eat according to our own tastes. Now it is time for us to converse "" --Peter Ochs, University of Virginia ""This book is at once vigorous and vulnerable. Respecting the Jewish neighbor invites the Christian to learn anew the strangeness of Christianity. For Boesel, proclamation has a chance of becoming authentic when it realizes it inevitably involves ethical risk."" --Walter Lowe, Emory University (Professor Emeritus) ""Can Christian proclamation be made ethically safe for the Jewish neighbor? Or does the question itself harbor a hidden danger as serious as the one it seeks to remedy? In Chris Boesel's skillful hands, these questions become highly sensitive diagnostic tools for assessing the strengths and weaknesses of two major approaches to a Christian theology of Judaism, those exemplified by Rosemary Radford Ruether and Karl Barth.In clear, surefooted, and subtle prose, Boesel shows that the strengths and weaknesses of these approaches are seldom what they appear to be at first glance.Boesel makes an important contribution to our understanding of systematics, ethics, and homiletics at the intersection of Jewish-Christian relations."" --Kendall Soulen, Wesley Theological Seminary About the Contributor(s): CHRIS BOESEL is Assistant Professor of Christian Theology at Drew University's Theological School and Graduate Division of Religion.

Whether we are conscious of it or not, we fear difference. That often unwarranted fear leads us to create enemies in our hearts and minds, and fear was no stranger to Oakhurst Presbyterian Church, as confessed by Pastor Nibs Stroupe: "We have listened to one another's stories here, and we have discovered that the people we feared, those monsters we thought would destroy us -- because of different skin colors, different genders, different sexual orientations, different economic categories -- they are really our sisters and brothers, the folks for whom our hearts long."
In the 1960s the Oakhurst congregation was 900 members strong, but by the time Nibs Stroupe arrived in 1983, "white flight" had left less than 100 on the church's dwindling membership rolls. Since then, Oakhurst has undergone an extraordinary transformation, re-inventing itself as a growing community that welcomes everyone. The congregation has attracted national attention for its radically inclusive and egalitarian diversity, which extends beyond racial integration to class, gender, sexual orientation, and theological perspective. How have people from such dissimilar backgrounds come together to create a harmonious and thriving whole? In what biblical vision is it rooted and shaped? By what theological resources is it fed and sustained? The heart of the answer to these questions lies in the exceptional sermons of Nibs Stroupe.
Growing out of the experience of a multicultural congregation in which diversity is both valued and feared, these messages offer an uncompromising prophetic vision of the American church's identity and mission. Stroupe firmly grounds a liberal social viewpoint within the biblical and theological traditions of the church, and he calls us to hear God's claim on us in our place and in our time. Underlying his powerful sermons is the fundamental conviction that the barriers that separate us from our neighbors have been brought down in Jesus Christ. "Where Once We Feared Enemies" will be an indispensable addition to any pastor's library. It is also inspiring and enlightening reading for anyone interested in the future of the American church, as well as its role in the continuing stories of race relations, civil rights, and peace and justice issues.
"These sermons are not your typical "social action" homilies. Rather Nibs Stroupe cuts to the quick of the biblical message of Jesus as it impacts the minds and hearts of thinking people of every race, class, and political stripe. This is theologically rich fare that will satisfy and energize Christians and non-Christians alike. These are the kind of no-nonsense sermons that have made Oakhurst one of the most faithful and consistent witnesses to the love and justice-making of the gospel that I have seen in more than half a century of ministry."
Gayraud S. Wilmore
Emeritus Professor of African-American Church History
Interdenominational Theological Center
Gibson "Nibs" Stroupe and his wife, Caroline Leach, have been the pastors of Oakhurst Presbyterian Church in Decatur, Georgia, since 1983. They are the co-authors of "O Lord, Hold Our Hands," a book detailing Oakhurst's unique multicultural ministry. Stroupe is also the author of" While We Run This Race," which won the 1996 Gustavus Myers Award for outstanding book on human rights. Stroupe and his Oakhurst ministry have been featured in" Time," the "Wall Street Journal," and the "Christian Science Monitor," on "NBC Nightly News," CNN, and National Public Radio, and in several books.
Chris Boesel (editor) is an assistant professor of Christian theology at Drew University Theological School.

Building on recent engagements with Barth in the area of theologies of religion, Karl Barth and Comparative Theology inaugurates a new conversation between Barth's theology and comparative theology. Each essay brings Barth into conversation with theological claims from other religious traditions for the purpose of modeling deep learning across religious borders from a Barthian perspective. For each tradition, two Barth-influenced theologians offer focused engagements of Barth with the tradition's respective themes and figures, and a response from a theologian from that tradition then follows. With these surprising and stirringly creative exchanges, Karl Barth and Comparative Theology promises to open up new trajectories for comparative theology. Contributors: Chris Boesel, Francis X. Clooney, Christian T. Collins Winn, Victor Ezigbo, James Farwell, Tim Hartman, S. Mark Heim, Paul Knitter, Pan-chiu Lai, Martha L. Moore-Keish, Peter Ochs, Marc Pugliese, Joshua Ralston, Anantanand Rambachan, Randi Rashkover, Kurt Richardson, Mun'im Sirry, John Sheveland, Nimi Wariboko

The essays in this volume ask if and how trinitarian and pluralist discourses can enter into fruitful conversation with one another. Can trinitarian conceptions of divine multiplicity open the Christian tradition to more creative and affirming visions of creaturely identities, difference, and relationality including the specific difference of religious plurality? Where might the triadic patterning evident in the Christian theological tradition have always exceeded the boundaries of Christian thought and experience? Can this help us to inhabit other religious traditions' conceptions of divine and/or creaturely reality?
The volume also interrogates the possibilities of various discourses on pluralism by putting them in a concrete pluralist context and asking to what extent pluralist discourse can collect within itself a convergent diversity of orthodox, heterodox, postcolonial, process, poststructuralist, liberationist, and feminist sensibilities while avoiding irruptions of conflict, competition, or the logic of mutual exclusion.

The essays in this volume ask if and how trinitarian and pluralist discourses can enter into fruitful conversation with one another. Can trinitarian conceptions of divine multiplicity open the Christian tradition to more creative and affirming visions of creaturely identities, difference, and relationality including the specific difference of religious plurality? Where might the triadic patterning evident in the Christian theological tradition have always exceeded the boundaries of Christian thought and experience? Can this help us to inhabit other religious traditions' conceptions of divine and/or creaturely reality?
The volume also interrogates the possibilities of various discourses on pluralism by putting them in a concrete pluralist context and asking to what extent pluralist discourse can collect within itself a convergent diversity of orthodox, heterodox, postcolonial, process, poststructuralist, liberationist, and feminist sensibilities while avoiding irruptions of conflict, competition, or the logic of mutual exclusion.

Chris Boesel invites readers into a Kierkegaardian style literary conceit, creating two pseudonymous voices-one philosophical and deconstructive, one theological and confessional-in order to stage an encounter between two commentaries on Kierkegaard's Fear and Trembling. On one level, the contest between the two commentaries demonstrates the extent to which an encounter between deconstruction and Kierkegaard has not taken place in the one place everyone thinks it has, in Derrida's reading of Fear and Trembling in The Gift of Death. On a deeper level, Boesel argues that Derrida's misreading of Fear and Trembling is both source and symptom of a wider problem: an apophatic blind spot in deconstructive engagements with Christian theology in philosophy of religion and postmodern theology. This blind spot erases the theological and ethical possibilities of what Boesel calls a Kierkegaardian confessional faith, possibilities rooted in a "deconstructive deconstructibility" that produces its own deconstructive-like effects. As a corrective to this blind spot, the pseudonymous encounter between deconstruction and Kierkegaard staged here shows how these effects do the very things heralded by self-proclaimed apophatic remedies of "confessional faith": disrupt human mastery over God and neighbor while calling for concrete commitments to justice for the widow, orphan and stranger.

The ancient doctrine of negative theology or apophasis-the attempt to describe God by speaking only of what cannot be said about the divine perfection and goodness-has taken on new life in the concern with language and its limits that preoccupies much postmodern philosophy, theology, and related disciplines. How does this mystical tradition intersect with the concern with material bodies that is simultaneously a focus in these areas? This volume pursues the unlikely conjunction of apophasis and the body, not for the cachet of the "cutting edge" but rather out of an ethical passion for the integrity of all creaturely bodies as they are caught up in various ideological mechanisms-religious, theological, political, economic-that threaten their dignity and material well-being. The contributors, a diverse collection of scholars in theology, philosophy, history, and biblical studies, rethink the relationship between the concrete tradition of negative theology and apophatic discourses widely construed. They further endeavor to link these to the theological theme of incarnation and more general issues of embodiment, sexuality, and cosmology. Along the way, they engage and deploy the resources of contextual and liberation theology, post-structuralism, postcolonialism, process thought, and feminism. The result not only recasts the nature and possibilities of theological discourse but explores the possibilities of academic discussion across and beyond disciplines in concrete engagement with the well-being of bodies, both organic and inorganic. The volume interrogates the complex capacities of religious discourse both to threaten and positively to draw upon the material well-being of creation.