Author Archives: J Richard Middleton

A Visit with Walter Moberly and St. Cuthbert in Durham

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This is part 3 of my journey through the UK.

Having left Aberdeen, I got on the train from Scotland to England, arriving in Durham around suppertime. I was welcomed at the station by Walter Moberly, professor of Old Testament at Durham University.

Walter Moberly is a brilliant scholar who cares immensely about reading Scripture theologically for the sake of the church. I have benefited greatly from his work over the years; indeed, my very first email contact with him (ten years ago), prodded me to significantly nuance my interpretation of a particular biblical text (Genesis 12:1-3).

Walter was also the doctoral supervisor of my colleague Josef Sykora, for which I am very grateful.

Abraham’s Response to God in Genesis 22

I came to Durham, at Walter’s invitation, to give a paper in the Old Testament research seminar for postgraduate students in the Department of Theology and Religion at Durham University. My topic was “Unbinding the Aqedah from the Straightjacket of Tradition: An Inner-Biblical Interpretation of Abraham’s Test in Genesis 22.”

My interpretation of this famous story (known in Jewish tradition as the Aqedah or the binding of Isaac) deviated significantly Walter’s (he has written extensively on the topic). Whereas I was critical of Abraham’s silent response to God in Genesis 22, Walter has defended Abraham in numerous articles and thinks the story was meant to teach about the true attitude of the heart when Israel offers sacrifices at the Jerusalem temple.

I don’t doubt that the story came to have that use, but I wanted to understand what it could mean in the narrative world of the Abraham story itself.

Despite our disagreement, and the questions that he raised in the wake of my presentation, Walter was extremely gracious to me throughout my visit to Durham.

The Hospitality of Walter Moberly

He was, in fact, a wonderful host. I stayed with Walter and Jenny Moberly in their house near the university, the very house that Charles Kingsley Barrett (the famous New Testament scholar) used to live in.

Having lived and taught in Durham since 1989, Walter Moberly has become very knowledgeable about the history of the university and the cathedral (which are both on the same grounds).

He gave me a fascinating walking tour of Durham cathedral, which dates back almost to the Norman conquest (which took place in 1066). Construction began in the late eleventh century and was completed in the early twelfth century—which makes the cathedral about a thousand years old (that’s pretty impressive to someone from the New World).

St. Cuthbert in Durham Cathedral

Among the historical details I learned was that St. Cuthbert (634–687), the monk who became bishop of Lindisfarne and who died there, was buried in Durham cathedral.

When it became evident that the island of Lindisfarne (off the east coast of Northumbria) would no longer be safe from invasion by enemies, the monks moved their order (along with the body of Cuthbert) to Durham and he was re-interred there. This was before the Cathedral was built.

Legend has it that when Cuthbert’s tomb was opened (first to move him to Durham, then to rebury him in the cathedral once it was built) his body was incorrupt. This magnified the fame of Cuthbert, who was a saint in his own right independently of this phenomenon.

Even when emissaries from Oliver Cromwell (the staunch Puritan) opened Cuthbert’s tomb in the seventeenth century, they were awed by the incorruption of his body, and re-buried him, despite Cromwell’s distaste for the veneration of saints.

I had the amazing experience of sitting where this picture was taken, looking at Cuthbert’s tomb (the dark rectangle set in the floor), overwhelmed by the depths of time (a twenty-first century man contemplating a seventh century monk buried in a twelfth century cathedral).

I prayed silently, offering thanks for the faithfulness of God from the beginning of creation, through all the ages of the world, including his revelation through Abraham, Israel, and Jesus, up through medieval England, and into all the lands of the world, right up to the present day—and on into the consummation of all things.

Thanks be to God, the Alpha and the Omega, the creator and redeemer of all times—including this brief epoch we call human history.

My next post takes us to the College of the Resurrection in Mirfield.

After Tom Wright—Speaking on the Lament Psalms in Aberdeen

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This is a continuation blog post about my speaking tour in the UK.

After a great time with Tom and Maggie Wright, I left St. Andrews, heading north for Aberdeen, before I would need to head south from Scotland to England.

I arrived in Aberdeen at the start of the weekend and had some time to poke about the city and work on polishing some of the talks I would be giving over the next couple of weeks.

The Lament Psalms in Aberdeen

On Monday morning I was picked up by Grant Macaskill, the Kirby Laing Chair of New Testament Exegesis at the University of Aberdeen. We drove to “Old Aberdeen,” where part of the university campus was located. There I spoke on the lament psalms (“Voices from the Ragged Edge: The Gritty Spirituality of the Psalms for a Broken World”) in the School of Divinity, History, and Philosophy.

Lament was was one of the topics I had addressed in St. Andrews and it was the topic Grant specifically requested for my Aberdeen visit. Not only did this topic relate to the interests of many graduate students, but the lecture was attended by Brian Brock, Lecturer in Moral and Practical Theology, who has co-edited an important volume of essays called Evoking Lament: A Theological Discussion (T & T Clark International, 2009), in which he has a chapter on Augustine and lament.

I had a great discussion with students in a variety of fields, including biblical studies, systematic theology, and practical theology on the value of the lament psalms for the church’s processing of pain and suffering, in prayer to God.

Meeting Grant Macaskill in the Islands Group at SBL

I had originally met my host Grant Macaskill (who is an excellent New Testament scholar and ethicist) at the Society for Biblical Literature (SBL) meetings a few years ago, in a session on Islands, Islanders, and the Bible. Although most of the presenters in these sessions were from either the Caribbean (like myself) or the Pacific islands, Grant did a beautiful paper called “Gaelic Psalmody and a Theology of Place in the Western Isles of Scotland.”

His paper and mine (which was called “Islands in the Sun: Overtures to a Caribbean Creation Theology”) were both published in Islands, Islanders, and the Bible: Ruminations (Semeia Studies 77; Society of Biblical Literature, 2015).

The Jamaica-Scotland Connection—Past and Future

Grant and I managed to carve out time for some preliminary talks about a possible doctoral program in theology that Aberdeen might co-sponsor with the Jamaica Theological Seminary and the Caribbean Graduate School of Theology.

Having been made aware of the possibility of a joint PhD with Aberdeen by my colleague Easu McCaulley, I had been deputized by these two schools to begin the conversation; Grant and I discussed some intriguing possibilities about how we might go about developing a workable doctoral program in theology between Jamaica and Scotland.

It is not well known, but Jamaica and Scotland have numerous historical ties, including our flags. It turns out that the Jamaican flag was modeled on the Scottish flag, due to the advice of Rev William McGhie, a Church of Scotland minister who was living in Jamaica at the time of independence. This has led to an organization called Flag Up Scotland Jamaica, that is dedicated to developing ties between the two countries.

When my lecture was over, Grant put me on the train to Durham, which was the start of a long, but leisurely trip, from Aberdeen through Edinburgh, then on into England.

What happened in Durham is the subject of my next post.

Visiting Tom Wright—A Good Start in Scotland

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I drove from Rochester to Toronto on Wednesday and took the overnight flight to Glasgow to begin my two weeks of talks in the UK. I arrived at the Glasgow airport on Thursday morning (9:00 am), with almost no sleep, and was picked up by Tom Wright.

From Glasgow we drove to the Wrights’ home (named the “Hilton Cottage”) just outside of the small town of St. Andrews. It was a bright sunny day and the scenery on the drive was glorious.

Great Conversations with Tom and Maggie

The conversation on the drive was pretty good too!

In fact, one of the highlights of the trip so far (besides my interaction with students and faculty at the University of St. Andrews) was getting to know Tom and Maggie.

Although Tom and I have had lots of sporadic contact over the years (we first met in the mid nineteen-eighties), and we each have found the other’s writings helpful for our own scholarship, this was the first time I was able to have extended conversations with Tom, both about theology and biblical interpretation and about our lives and families.

It was also a delight getting to know Maggie, who is a brilliant amateur photographer—and who, in an amazing coincidence, uses the exact same make and model of camera that I do (a Panasonic Lumix).

Talks at the Logos Institute for Analytic and Exegetical Theology

I gave two talks at the University of St. Andrews (one on biblical eschatology, the other on the theology of lament psalms). Both were well attended by faculty and students, many of whom were in the doctoral program of the Logos Institute. This is an innovative institute with an interdisciplinary doctoral program that tries to integrate analytic theology/philosophy with in-depth biblical studies.

The problem (as many in academia know) is that theologians and biblical scholars often speak what seem to be totally different languages (or discourses), with very little overlap. They often talk past each other.

Biblical scholars often focus on the minutiae of textual and linguistic (or historical) issues to the detriment of thinking about the big theological and ethical claims of Scripture. Theologians, likewise, often engage in the analysis of ideas that are at a far remove from biblical exegesis.

This was a problem I highlighted in the introductory chapter of my book The Liberating Image in relation to the interpretation of the imago Dei. Here is an excerpt from the introduction:

Pretty much all my publications over the years have tried to address this problem by modeling an approach to Scripture that is both exegetically detailed and concerned for theological coherence.

The Logos Institute for Analytic and Exegetical Theology was founded to tackle this problem head on. It is a bold enterprise that seeks to help theological students, especially those trained in the analytic tradition of philosophy, to indwell the particularity of biblical texts and learn to ground their theological analysis in serious, in-depth biblical exegesis.

Although it hadn’t been planned this way, I was perfectly suited to addressing this audience. My training in philosophy at the graduate level (with an MA thesis on the nature of religious language), followed by my subsequent move to Old Testament studies, allowed me to interact with many of the Logos students, taking their concerns seriously.

Although my talks were on what I would describe as biblical theology, I managed in my second talk (having taken the pulse of the audience) to weave in some philosophical analysis (concerning the problem of evil) in relationship to the topic I was speaking on (the lament psalms).

The question time (along with the reception afterward) was very valuable, as I was able to engage students philosophically where they were, while showing the fruitfulness of grounding theology in the careful study of Scripture.

Of Eggs and Chicken Pie

To top it off, I was fed very well by Maggie and Tom, both in local eateries and by their own cooking.

Maggie baked an amazing chicken and leek pie for our supper on Thursday (she nicknamed it her “resurrection pie,” since she hadn’t made it in so long, and also because we had been discussing the meaning of the resurrection); the pie was so amazing that I asked for the recipe.

And Tom cooked us bacon and eggs for a late night snack on Friday—he quipped that not many people could produce a photograph like the one below.

All in all, I am grateful to God for the experience so far (including the fact that I managed to get three solid nights’ sleep after the overnight trans-Atlantic flight).

And I am looking forward to heading to the University of Aberdeen with Grant Macaskill tomorrow morning for my lecture there. While there, Grant and I will begin informal talks about a possible doctoral program in theology co-sponsored by Aberdeen and two Jamaican graduate schools that I am affiliated with.

You can read about my trip to Aberdeen here.