On Finishing and Continuing

Many already know this, but I recently (Nov 14) defended my doctoral project.

I passed with minor corrections, which is the most common result. What this means is that there are a few issues, but they are not significant (no structural issues, nor issues with methodology; no crippling problems).

The viva itself was a lot of fun. In the weeks leading up to the event, I was nervous, hurriedly reading back through my dissertation and trying to anticipate questions, as well as noting any issues that I discerned in the text.

Image result for Taylor Weaver biblical studies

Me, looking angry. But, I actually was not.

But, while I had moments of anxiety beforehand, it ended up being a great back and forth between two top scholars in the fields that I interacted with (NT studies and critical legal studies/political philosophy). It was great sparring with two scholars who actually read what I wrote carefully (even the footnotes!), who didn’t simply thumb through my manuscript, skimming quickly over the the voluminous amount of ink and paper I presented to them.

This was also a significant moment for me in that not only did I pass (which is great as a distinct box being ticked), but I received feedback that really justified the time I spent, the amount of work I put into this.

The viva process is a gauntlet that a student goes through, being put through a type of ritualistic process, being pressed on weak points, and coming out the other end a recognised scholar. And, while this was great, it was amazing also receiving feedback that confirmed that, yes, I am on the right track, that my scholarship has meaning!

What was most surprising to me, actually, were the positive evaluations that I received. My project was couched firmly on the edge of several disciplines. While I do New Testament, and Pauline studies, my work sought to poke holes in both methodologies in Pauline research, but more importantly, it advocated for an unusual path in reading Paul, namely through reading with philosophy (and specifically with the Italian biopolitical philosopher Roberto Esposito). This isn’t everyone’s cup of tea. And after saying that I noted that I didn’t think that scholars like E.P. Sanders of Paula Fredriksen would be interested. Why did I say this (and even gesture to this in my project)? Because of their thoroughgoing historicism, and their reactions to Zizek and Badiou, whose work they do not think has much to add to the historical study of Paul. I’ve long held that this is short-sighted, following from work done by Ward Blanton.

But James Crossley, who was my external examiner, was adamant that I am on to something here, that my project does have the capacity to convince scholars like Sanders and Fredriksen. That, in fact, I was able to tread new ground in Paul, and that it stands up to scrutiny.

Wow, that felt great to hear in the moment! I did not anticipate being told this, especially because I am often a bit skeptical about the broader NT studies community. This was an important moment for me, verifying that I am a part of the guild. And, it has really boosted my belief in another project that I am working on, and with which I am hoping to land a postdoc. My new project (that I am have been partially playing with since the summer of 2017) is similar to my other work in that while it is multi-disciplinary and on the ‘edge’, has the capacity to (I hope) provide crucial criticism to NT studies, and chart a separate path.

So, here I am. Stuck in a strange moment where I am both completing and continuing, remembering the past, while anticipating (anxiously) the future. I don’t know where I will go, but I am grateful to be where I am.

Wow. I am still surprised that my four year journey is pretty much over.

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On Being Stuck on Early Christian Stratification

I recently had a chapter accepted into an edited volume on, broadly, class and the New Testament. And, my piece concerned, among other things, those darn economic/poverty classifications in the first century, and some connections with mutualism and poverty.

This is one of those subjects that has always left me feeling a little isolated. My entry into this subject began with Bruce Longenecker’s 2010 book Remember the Poor, and continued on to Steve Friesen’s masterful work (some in concert with Walter Scheidel), and then I found the 1997 classic Paul, Poverty, and Survival by Justin Meggitt. I’ve tried to stay abreast of the work that has come out recently (I recall Zeba Crook and John Kloppenborg writing some amazing research on things related to my interests, here).

Now, I recognise something: Meggitt’s book, while a classic because it hit back in a powerful way at the so-called New Consensus, was criticised thoroughly. Dale Martin, Holmberg, Longenecker, David Downs, Meeks, and others spent many hundreds of words dispelling some of the simplicities. Binary representations of the Roman empire, or the problem of pointing to concrete evidence of ‘mutualism’, for instance. I use Meggitt’s work in a very particular way (to be seen in the forthcoming chapter mentioned above).

When it comes to stratification, work is still being done to figure early Christian congregations. I have serious doubts about some of this work, even while really enjoying (and commending!) it. I’ve expressed some of my reservations, primarily my pessimism about having sufficient evidence in regards to both associations in general, and early Christian congregations in particular.

Agape-Feast-1

Catacomb of Marcellinus and Peter, Rome

A bit ago I did, however, find an intriguing article by Ryan Schellenberg, someone I was not familiar with previously. I wish I had stumbled into his stuff before I finished my essay. Instead of wasting anyone’s time with my own poor synopsis, I want to just quote the abstract:
“Although there is broad consensus that the majority of the early Christ-followers were poor, descriptions of the economic practices of their assemblies have focused on the contributions of a surplus-possessing minority. This article employs ethnographic accounts of the economic activities of the poor to challenge the assumption that Paul’s injunctions to generosity were targeted primarily at wealthier members. Since there is ample evidence from numerous societies of sharing among the poor, one cannot deduce from the fact that Paul commends generosity that he is addressing those with surplus resources. Moreover, the moral rhetoric employed by Paul addresses just such concerns as commonly arise when the poor participate in networks of reciprocal exchange. What Paul envisions and seeks to nurture are local networks of Christfollowers who utilize their mostly subsistence-level resources for their mutual benefit.” (Schellenberg, “Subsistence, Swapping, and Paul’s Rhetoric of Generosity,” JBL 137 (2018): 215)

What should be highlighted is this central point: that there is evidence that the poor  engaged in non-hierarchical economic activity, despite poverty; further, the article notes that the aim of this activity accords closely to Meggitt’s ‘mutualism’, even if Meggitt’s work seems to obscure the fragility of such practices.

Furthermore, there has been robust discussion on (as noted above) stratification in early Christian communities, and that because of the usual types of resource allocation seen in association, there must be wealthy members bankrolling things (who to pay for meals, burials, etc?). I’m unsure, as noted above, however, about the evidence. While I have much to go through, what I have seen seems too provisional because of the nature of the evidence and the analogous games being played.

This post, I think, calls for a followup. But, in conclusion, I think there are some provocative things going on in Ryan Schellenberg’s article. Maybe I will try to spell those out more thoroughly in the near future. If you have access to JBL, go check it out.

N.T. Wright and Biblical Stu– Er, I mean, Theology

I dimly recall, desperately struggling against the skips in my memory, reading a baffling section in one of NT Wrights many, repetitive works that one must start from ‘theology’ when attempting to reach back into the past and work toward conceivable and coherent histories of the New Testament documents and early Christianity.

Now, I may be pre-disposed to mis-remembering, especially because I have become increasingly skeptical about Wright’s work as I have slowly worked my way toward becoming a scholar in, among many things, New Testament studies. (And, I would appreciate if anyone more familiar with Wright would point to a source, even if I have gotten him completely wrong)

NT Wright fellow kids

Yeah, I made this masterpiece.

Nonetheless, even in my inchoate state as an undergrad, I recall being taken aback. After all, what are we doing here? Surely, we are attempting to unearth the murky, dusty, scratched reality that was, right?

As has been stated too often, this smacks of apologetics and reminds me of  my undergraduate obsession with the well-known evangelical philosopher and ‘NT scholar’ William Lane Craig. While an expert in debating tactics, and also well-respected regarding his work in philosophy of religion and philosophy of time, his work on the resurrection often relied on not just pointing to certain fairly established facts regarding the historical Jesus, but also noting the importance of one’s presuppositions. Namely, one’s assumed theological/philosophical worldview.

This brings up the big roadblock as, of course, discussions about the possibility of a physical resurrection relies on what one assumes about the world that they live in. And, while Craig is routinely in the role of ‘apologist’, this is the common tact of our opener, Wright. The resurrection is possible precisely because, well, possibility is opened through rejecting forms of ‘methodological naturalism’ that usually operate within historical (or, well, most any) disciplines. The problem is skirted, really.

I still find myself baffled by this, and the only explanation I can really find is the one put forward by James Crossley in his 2006 book Why Christianity Happened: A Sociohistorical Account of Christian Origins (26-50 CE).  Namely, that biblical studies too often plays a sort of ministerial role, in a wide sense (paraphrased). And, you can find this to be widely true when you look at the history of biblical studies. There is often a ministerial element. I recall that famous story about Julius Wellhausen, the OT scholar and one of originators of one of the documentary hypothesis. Wellhausen apparently resigned from his post at the University of Greifswald because he recognised that, as a Professor of Theology, he wasn’t able to properly prepare students for their ministerial duties. However, his resignation also mentions why he became a professor of theology: because he was intensely interested in the scientific study of the Bible.

I am unsure that this sentiment has left the professional study of biblical texts completely. It is surely present in those most famous biblical scholars, such as Wright. And, I don’t know precisely what to do about it.

I don’t deny that all scholars are bound up within their ideologies, some of them explicitly theological. I don’t deny that it is a good thing to make clear your ideology (although, as I have pointed out in previous posts, just pointing to biographical markers doesn’t really do anything; it doesn’t cause you to change how you are reading a text. It just makes you feel a little better, a little more responsible as you carry on your way).  I’m not even denying that it is a good thing to make clear one’s own theological proclivities.

Perhaps all I am really saying is that NT Wright kinda annoys me.

Edit: I don’t want to appear as if I am completely against the ministerial element. I am definitely not, and as Jonathan Bernier reminded me, most of the world reads the biblical texts precisely from such a perspective. And, it isn’t really a point that has to be stressed, but biblical texts inform theology.

What is frustrating is when biblical scholarship becomes merely a vehicle for expressing one’s theological proclivities. When  distinctions become difficult to see and disciplines mix without clearly stating so. Wright’s theology steadily slides into ‘biblical studies’ for his reader, and it can be difficult to discern where the shifts take place.

Reconceptualising Conversion

The market is saturated with academic books of various types: newly published dissertations, edited collections, and established scholars’ latest projects. This is not new information for a scholar at any level who pays attention to their disciplinary boundaries.
It can be difficult to keep up, and too often books slip under the radar for a number of reasons. Perhaps they were not marketed well; or, more likely, an avalanche of titles gathered speed from atop Publisher Mountain, enveloping any onlookers, burying them in a mass of (quite expensive) scholarship.

Because of this, I wanted to highlight a book that was particularly influential to my early PhD work. A volume that, actually, will soon be given new life!

In 2004 De Gruyter published many books. Among those was an updated version of Zeba Crook’s PhD dissertation, entitled Reconceptualising Conversion: Patronage, Loyalty, and Conversion in the Religions of the Ancient Mediterranean, and included within the highly respected series Beihefte zur Zeitschrift für die neutestamentliche Wisseschaft. It can be easy to dismiss dissertations, especially these days since the academic market seems flooded with them. But, Crook’s Reconceptualising Conversion helped to make apparent several crucial problems while also suggesting solutions.

Reconceptualising

Despite the beginnings of noticeable disagreement with ‘personal guilt’ as a necessary component to understand Paul (often marked by Krister Stendahl’s 1963 essay ‘The Apostle Paul and the Introspective Conscience of the West’) and the rise of the so-called ‘NPP’, many scholars continued to rely on psychology (including cross-cultural models) to understand the conversion of Paul. This is one of the tracts in studies of conversion that Reconceptualising attempts to combat, primarily because the temporal and geographical gaps are much to wide for such methods to be deemed constructive. Trying to utilise ‘psychological’ models are, for Crook, problematic precisely because there are diverse ways of viewing the self, and modern psychology relies on strictly modern understandings of the self. This is, of course, a vital point because it cuts through the muck of individualisation that many Pauline scholars seem to be stuck in, even in the rather wide embrace of the distinctions between ‘collectivist’ and ‘individualist’ cultures (granted, this binary is a simplification) within NT studies.

But, going beyond this important beginning, Crook spends much of the rest of the book setting up a discussion on Paul that pierces through the often overt theologisation of conversion and, crucially, charis. Crook, then, spends time dealing with the intricacies of reciprocity, as well as patronage and benefaction. Here is, perhaps, one of the most compelling points of the book. Crook brings out the importance of benefaction language, how it plays into ancient religion, and how this changes how Paul is read. Again, Crook breaks the reliance on ‘grace’ as a strictly ‘theological’ concept filtered down through certain, pervasive theological structures that are often found in discussions around grace within the academy. Instead, Crook underscores the importance of Paul’s conversion as a response that can be read more coherently when compared with other similar moments of patronage between deities and individuals in the ancient world.

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So, I don’t mean for this to be a review of a book that says much more than I what I have written above (much is going on in the book; for instance, there are crucial discussions on pistis, fides, and other trust and loyalty terminology that predate Teresa Morgan’s large 2015 volume on the subject).

More, important, is the announcement that this wonderful book will breathed new life by Wipf and Stock in the near future!

A few months ago I was finally able to get my hands on Stephan Joubert’s Paul as Benefactor and James Harrison’s Paul’s Language of Grace in Its Graeco-Roman Context (neither of which my library had, but both of which I had encountered at previous universities). These were two expensive academic books published around the same time as Crook’s, dealing with many of the same themes (in fact I’ve often seen these three as an important coterie of studies essential for readings of grace, Paul, and conversion) that were thankfully resurrected into ‘new bodies’ through Wipf and Stock’s Reprint division.

paul and language

Yay! Now this book is affordable!

I had the naive idea to email Wipf and Stock and suggest a re-print of Reconceptualising Conversion. They were super interested, and I was able to briefly operate as a sort of middle actor between Crook and Wipf and Stock. I’m pretty excited that I was able to help make this happen and I hope that many will pick the volume up when it finally comes out.

I do think the book is an important volume, even nearly a decade and a half later, and I am still shocked that while it does make an appearance in many books that deal with ‘grace’, not even John Barclay’s Paul and the Gift gives the book it’s due attention.

Now, no one will have an excuse.

Paul and Marxist Criticism

Here is a video of a talk I did a few weeks ago at University of Kent. The Religious Studies department had their weekly seminar and I was able to present a ‘work in progress’ paper.

Basically, this is something I am currently working on. Further, it is distilled from a much longer piece, and thus much of the piece is skating around more important clarifications and digressions.

Take a look:

 

BCTR(S) 2018: London

Call for Papers and announcement of details for this years Bible, Critical Theory, and Reception conference. I can attest to the great fun and intellectual importance of these conferences, so do consider coming along!

Bible, Critical Theory, and Reception: The official seminar of the Royal Association of Biblical Studies

The eighth annual BCTR Seminar will be dedicated to some of the latest developments in biblical studies. Building on the success of the Bible and Critical Theory seminar and journal in the southern hemisphere, this approximate northern hemisphere equivalent will welcome papers in the general areas of critical theory, cultural studies and reception history.

Reception history is broadly understood to include the use, influence and receptions of biblical texts in all aspects of what might conventionally be called ‘culture’ (e.g. film, pop music, literature, politics etc.).

This two-day seminar will be held in London 23-24th July, 2018 at a venue to be announced shortly. CWkrThe seminar will run from noon on day 1 to mid-afternoon on day 2 and will be free of charge; accommodation will have to be found privately.

Anyone interested in presenting a paper (typically in a 30 minute slot), or would like any other further information…

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English Political Christmasses 2017

James Crossley providing ace commentary as usual.

Harnessing Chaos

Theresa May: The Ghost of Cameron Past

TMXmasTheresa May’s construction of Christmas is a little different this year. The usual praise is certainly present (e.g., emergency services, armed forces, aid workers etc.) and potential controversies alluded to, in this case a mention of the Grenfell Tower disaster just after she was strongly criticised for not appointing a diverse panel for the inquiry into the fire. And there is also the typical mention of Christmas as a time to construct a British Christian heritage (‘Let us take pride in our Christian heritage and the confidence it gives us to ensure that in Britain you can practice your faith free from question or fear’) and the usual vague values associated with Christmas in English political discourse (‘As we celebrate the birth of Christ, let us celebrate all those selfless acts…that epitomise the values we share: Christian values of love, service…

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