Christmas is almost upon us – but today let’s skip ahead a little in the narrative we retell at this time every year.
Posts by Alicia Smith
It's possible to benefit greatly from academic criticism, but to do so we have to overcome our pride. And that's a theme familiar to the writers of Scripture.
Oxford's Graduate Christian Forum welcomes visitors - and makes its lecture recordings available online.
‘Calling’ or ‘vocation’ is something we mention fairly often at Faith in Scholarship. In modern English it’s mostly used, in both secular and church contexts, to refer to profession: often to a certain kind of demanding, valued profession, such as medicine or pastoral work. Many Christian thinkers have (rightly) reclaimed this kind of value for all kinds of work, pointing out that God can be glorified in anything from retail to programming to construction to academia.
Does academic work matter? This is a question most academics come up against at some point in their career, and in day to day life: while most of us at least started because we love our subjects, everyday work in the lab or the library can be monotonous and frustrating, sometimes seeming pointless. At the same time, academic culture often encourages us to make our identity as intellectuals into an idol, and this makes any doubt or difficulty feel like a personal failure.
Today I want to share an extract from a novel which crystallized the perils of both extremes for me: Descent into Hell, a 1937 ‘supernatural thriller’ by Charles Williams.
In the week after Easter I had the privilege of travelling to the Republic of Macedonia to take part in a conference on 'The Bible and Literature'. It was co-hosted by the Macedonian Academy of the Sciences and Arts - a research university in the capital city of Skopje - and the Balkan Institute for Faith and Culture, a Christian organisation seeking to engage with academic circles and promote interfaith discussions in Macedonia and surrounding areas. This was the first time the two organisations had worked officially together and the result was a fascinating and wide-ranging bilingual conference touching on scholarship from manuscript studies to feminist theory.
In a previous post on the German poet Rilke, I concluded that art can help the Christian scholar ‘to acknowledge and work under the supreme agency of God in the world’. Today I want to go a bit deeper into what that might mean.
‘Oh, you’re thinking of doing English at university? You’ll have to be careful about that. A lot of people lose their faith.’
I was seventeen. I had been a Christian for several years, and I had loved books for much longer. I was doing two English A-Levels and thoroughly enjoying them, and I had just moved past a period of crippling doubt in God – the first I had experienced – into a steadier, more confident faith.
Today I want to talk about a poem.
Archaic Torso of Apollo
We cannot know his legendary head
with eyes like ripening fruit. And yet his torso
is still suffused with brilliance from inside,
like a lamp, in which his gaze, now turned to low,
gleams in all its power. Otherwise
the curved breast could not dazzle you so, nor could
a smile run through the placid hips and thighs
to that dark center where procreation flared.
Otherwise this stone would seem defaced
beneath the translucent cascade of the shoulders
and would not glisten like a wild beast’s fur:
I’ve just come to the end of the second official week of my DPhil. In between all the library inductions, research workshops, and meeting new people, I’ve been doing some thinking about where I want my research to go: the kind of questions I want to ask, and work towards answering, about medieval recluses’ prayer.
Defining a topic
I enjoy the freedom in the humanities, particularly in literature, to define my own topic. But I’m beginning to see that this has its dangers as well. I was struck, during a recent talk at the Oxford Graduate Christian Forum, by some advice which the speaker quoted from the physicist Richard Feynman: