Paul J. Griffiths, whose books include Christianity Through Non-Christian Eyes; Lying: An Augustinian Theology of Duplicity and Intellectual Appetite: A Theological Grammar, teaches at Duke Divinity School.
Changes of mind aren’t superficial or easy things. Mine have usually come as forced exits from the comfort of myself to somewhere more painful. I have had to learn to be beside myself.Looking back three decades, I see that the reception of the sacrament began gradually to set me aside, to place me beside myself, and, equally slowly, to make of my studies less an instrument for self-gratification and the domination of others and more an ecstasy of response to God.
Hell is talked about cautiously, if at all, in mainline churches. Yet the notion of a divinely ordained place of punishment for the wicked after death is deeply embedded in the Christian imagination. How should we think and talk about hell? Why don’t we talk about it? We asked eight theologians to comment.
The public university at which I teach has an ethnically and religiously diverse student body. Accurate figures are hard to come by because the university doesn’t officially collect the data, but probably about half the undergraduates are Catholic, one-quarter Protestant, and perhaps 5 percent Muslim and 5 percent Jewish. This variety makes for interesting classes.
Yes, the letter written by President Ahmadinejad of Iran to President Bush last spring is a political document, and is no doubt duplicitous, multilayered and deliberately deceptive. Yet the letter, framed as an address by one believer in God to another, received little sensible comment in the American media. Suppose the appeal to Bush to take his Christianity seriously is at least in part genuine. Can we American Christians hear this appeal?