In addition to this being the busiest time of year, there has been a bit of a mini-conference season. Due to workload, I've not blogged on the Bible and Justice (John Lyons - Reception of the Bible - has a pretty picture) and I've not blogged on the (virtually) annual Lausanne meeting and won't make any comments due to time constraints (though Sean 'the Baptist' Winter did a very nice paper on John's Gospel and the New Rhetoric). Given that this week SHOULD see the beginning of the easing off, I'm hopefully going to blog on the Pope and Jesesus of Nazareth conference in Nottingham at the end of the week. I've no concrete idea what I should be expecting from the papers (though I've just received most of them, even if I haven't read them) in terms of what kind of arguments they will make. There is no obvious Gerd Luedemann-style critique that I can tell from the titles, though Geza Vermes may go for Ratzinger's use of historical criticism. As there are several theologians present, it may mean that there will be more concern with the combining of theology and historical criticism and so not giving historical criticism so much weight. But I'm speculating, obviously. One thing I don't have to speculate on, obviously, is my paper. I've tried to steer clear of criticising Ratzinger purely on historical critical grounds (you can guess what I think of his reconstruction of Jesus). Instead, I'm looking at the ways in which Ratzinger's book parallels tendencies in historical Jesus scholarship in the construction of Judaism.