This critical note addresses two key features of eco-theology with regard to future prospect: that literary analysis is an important mode of eco-theological work and that an important function of eco-theology is to expand readers’ spheres of concern to include even the most remote of global environmental issues. Working from Tweed’s contention in Crossing and Dwelling that a central function of religion is the process of making homes, the note emphasizes the home as the primary sphere of concern and the need for eco-theological work to extend the concern naturally associated with the private home to the broadest possible sphere: the whole earth as conceived as human home. As pertaining to literary-analytical resources for this eco-theological endeavor, the note highlights the importance of Gaston Bachelard’s The Poetics of Space. Bachelard’s work offers a compelling exploration of the psychological connection between the most intimate spheres of concern (the private home) and the most extended ones (the broader world). Broader eco-theological engagement with his work will employ resources both for understanding relations between the relative scales of human ecology and for expanding spheres of concern, particularly in extending that concern often reserved for the most intimate ecological sphere to the most expansive.

Following Rowland’s and Foucault’s respective observations that apocalypses are not necessarily temporal, and that historical analyses have diverted attention unduly from spatial phenomena, this paper examines Revelation using a spatial hermeneutic, comparing it to the semi-contemporaneous Parables of Enoch. Analyzing ostensibly similar spaces that are presented divergently, the paper focuses particular attention on “doorway” phenomena in Revelation. Recent research in cognitive psychology by Radvansky et al. suggests that passing through a doorway has a measurable cognitive effect, inducing forgetfulness of prior thoughts. Revelation employs doorway and gateway language repeatedly, while Parables of Enoch does not. The respective spatial emphases of Revelation and Parables suggest diverging engagements with a traumatized material world. References in Parables of Enoch to oppressive landowners and transformative goals for the earth suggest a continuing critical engagement with the material world. The lack of comparable language in Revelation suggests a comparatively more escapist perspective. Revelation combines polemic against all the “inhabitants of the earth”, an emphasis on the replacement of the old order, and the use of compensatory cultic language to orient the reader away from the existing material world. The parallel narrative employment of doorway language suggests an operative governing psychology of separation and forgetfulness in Revelation.

There are at least four traumatic events that likely lie behind the Gospel of John: (1) Jesus’ death and inaccessibility, (2) the destruction of the Jerusalem Temple, (3) the Johannine community’s excommunication from the synagogue, and (4) the loss of the Beloved Disciple. Evidence of all of these traumas can be found in the Gospel itself and, as extant, the Gospel exhibits a number of strategies for addressing these experiences of suffering. Working from Gaston Bachelard’s observations regarding literature produced in response to suffering, this paper outlines the textual evidence for each of these experiences of suffering, notes the responses to them that the Gospel displays, and seeks briefly to evaluate the responses for the TYPOI (patterns/examples/warnings) they provide. In short, the Fourth Gospel employs psychologically attractive, compensatory responses to experiences of loss. However, it deploys in parallel a toxic cocktail of anti-Jewish polemic, condemnation of “the world”, and self-protective, sectarian insularity. Regarding whether the text’s trauma response can be viewed as exemplary for ethically-minded Christians, Desmond Tutu’s 2009 statement, “there are certain parts [of the Bible] which you have to say no to”, is directly applicable, while the warning the text’s example suggests is significant.

ExtractJames H. Charlesworth Jolyon G. R. Pruszinski The robust connectivity of the Mediterranean world has long been a well-known feature of life in antiquity. The intimacy of these relations is captured in the classic quip attributed to Socrates referring to that great sea as a “pond” ringed with cities (Phaedo 109) . This is such a salient feature of the historic understanding of the region that Peter Brown begins his classic The World of Late Antiquity with a vignette of these interrelations. The question we have considered in this congress is whether (and if so, how) the Holy Land, specifically the land of ancient Israel, the land of early Judaism, and of early Christianity, is related to Cyprus. The former has often been categorized as separate from, and marginally affected by, the deeply interconnected world of the Mediterranean, of which Cyprus is clearly a part. This assumption of alienation has...