Pacifica: Australasian Theological Studies

This article considers the legitimacy of the popular connection of ecological concerns to apocalyptic ‘signs of the end’ in the light of biblical apocalyptic literature. It surveys the current scholarly discussion of apocalyptic literature and offers a detailed reading of the visionary material in the book of Daniel. By investigating how subsequent Jewish and early Christian literature (especially 4 Ezra and Revelation) draw on the Danielic material, it is possible to show that the motif of natural disaster takes its place within a wider set of imagery and theological convictions. This suggests that the use of apocalyptic imagery in relation to contemporary ecological concerns may be misguided.

Sallie McFague claims to base her ‘metaphorical theology’ on an amalgam of theories about metaphor. For this purpose she links C. S. Lewis’s understanding of the metaphorical origin of cognitive language with Colin Turbayne’s claim about the illusory propensity of metaphor. She also enlists Max Black’s illustration of metaphor as ‘screen’ and Paul Ricoeur’s position on the ‘is’ and ‘is not’ character of ‘metaphorical truth’. McFague’s discussion, however, omits Ricoeur’s critique of Turbayne. This article contends that McFague tends to misrepresent key theory about metaphor. It questions whether her position on metaphor is, as she asserts, similar to Ricoeur’s in terms of ontological reference and suggests a possible parallel between the position of Ricoeur and Lewis. McFague’s ‘hermeneutic of suspicion’ towards the metaphor ‘God as Father’ is argued to have a demythologizing effect on her notion of metaphor. Regarding her contention that some metaphors are better for our day, the article draws attention to a possible deconstructionist epistemology for the notion of ‘better’.

A revitalized discipline of comparative theology emerged within the Anglo-American academy towards the close of the 20th century and within German universities at the beginning of the present century. It has recently begun to show promising signs of life in Australia. This article seeks to evaluate the endeavour, identifying the essential traits of the comparativist, the distinctive features of the enterprise and the major scholarly critiques surrounding the venture. I argue that the rejuvenated discipline embodies a compelling intellectual and spiritual exercise and a constructive way forward for theological enquiry in a world where multiple religious groups stand in close proximity to one another. Finally, I interrogate the feasibility of doing comparative theology with Indigenous Australian and Torres Strait Islander peoples, who preserve their spiritual wisdom in oral traditions rather than written texts.

This article argues that God’s mission to the world is the integrating principle of all biblical and theological studies. The Bible is the narration of God’s reaching out to the world, and theological education must synchronize the Christian to God’s agenda for the world, which requires a ‘postal-code’ interpretation of the Bible. Theological disciplines are not academic shareholders contributing to the academic industry. Rather, they must empower one to mediate the vision of Jesus for our history.

The Christian church in Australia faces a challenging mission context. In our secular yet post-secular, post-Christian yet multi-religious society, Christianity is becoming increasingly marginalized. Christianity’s challenge is to rediscover its missional imperative through a process of innovative recalibration that is true to its founding apostolic gospel, and also reflects the ‘new’ cultural context in which it finds itself in 21st-century Australia. This article engages in a missional conversation with Darrell Guder, a seminal thinker in the Gospel and our Culture Network, seeking insights into how the global conversation on mission might apply the Australian context. Guder visited Melbourne, Australia in May–June 2012, during which time he challenged church leaders to rediscover the missional nature of Christianity. His was a summons to the continuing conversion of the Australian church, especially focusing on the need to re-imagine church around mission, reclaim the centrality of evangelism, confront the reductionism of the gospel and foster interdependence among congregations and with the global church.

This article begins by taking up various questions raised by those who reviewed G. O’Collins, Rethinking Fundamental Theology: Toward a New Fundamental Theology (Oxford University Press, 2011). It then retrieves some valuable literature that concerns fundamental theology and that has recently appeared in such areas as natural signs of the existence of God and the theology of religions. Finally, it shows how the book could be developed further in the sectors of apologetics, the genesis of faith, and tradition as collective memory.