In Being Human, a course on theological anthropology, I had to present some observations on the second half of Ian McFarland's Difference & Identity: A Theological Anthropology[1] and lead a class discussion. What follows is the written presentation and the questions I used to start the class discussion.
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A discussion of Tertullian's incarnational theology as expressed in On the Flesh of Christ.
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My hat is off to Victor de Villa Lapidis for his letter, sharing some of the trials of being gay and Orthodox while also fanning the embers of hope through the remembering of Russia's queer* Orthodox sons: Soloviev, Gogol, Brianchaninov, Leontiev, Tchaikovsky, Florensky...
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A short essay on Gregory of Nyssa's The Life of Moses.
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Keeping with yesterday's post, here's another excerpt from my candidate statement...
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An excerpt from the candidate statement I submitted to get into grad school. How can queer theology be informed by Eastern Orthodoxy?
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In 2010 I began my doctoral work in theology at the UChicago Divinity School. Though I've had a personal website for many years, it seemed I should create a new space for my professional work at that time. The name of this site, fides quaerens intellectum, is taken from St. Anselm of Canterbury whose approach to theology is described as "faith seeking understanding." One aspect of Anselm's usage that often escapes the contemporary quest for clarity is that the search takes place within the Church. As a student of Eastern Orthodoxy I hear resonances with the understanding of Tradition as
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Hello! As I start my PhD I'm starting a new professional website to post on my progress...
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Through withdrawal from the system that runs us and tells us who we are, we create the opportunity for the still, small voice of the Holy Spirit to speak within us, presenting us with a new identity.
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Against this backdrop the priests of the Jewish Temple were inspired to write down a new narrative:
a subversive narrative, a narrative that would stand in quiet but bold opposition to this savage Marduk and the gods over whom he reigned – a narrative that would defy the dominant story of the Babylonians and their might; a narrative in which humans are not slaves, but instead are created in the very image of God.
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