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Box 1.10

The author knows that there are other questions the reader might have. Given he has written extensively on this approach to theology, he uses footnote 36 to acknowledge that there are outstanding questions and invite the reader to look at an essay where he focuses on this objection.

Incarnation

The question of the possibility of pluralistic theology revolves, I take it, not so much on the nature of its project but rather the likelihood of its acceptance and success in the contemporary Christian world. While I do not wish to avoid the question, to some extent it is a purely empirical matter and thus beyond my ability to settle here. Pluralistic theology may or may not be welcomed, developed, and come to fruition, depending on the particulars of the communities who respond to its challenge. As I have stated, much will depend on the beauty its hybrid theological visions manifest – its attractiveness, promise, and consolation – as well as countless other contingencies of history, identities, time, and space. Whether it is likely to be taken up by theologians or the communities they serve is thus hard to say. However, I suggest that for those of us who find ourselves very obviously to be hybrid – who accept the hyphenated life, whose histories, vocations, relationships, families, sense of self, and hopes for the future are thoroughly soaked in the water and wine of interstitial, liminal, hybridity –pluralistic theology does not represent an endlessly deferred alterity and alienation, but rather articulates the thrilling pluripotentiality of multiple belonging, of an excess of freedom, of ludic liberation, and authentic becoming. Surely, a program for creative theology should covet such an outcome.