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This paper claims that programs in prisons are challenging the very who, where, how, and what of theological education. The author draws on research from the fields of pedagogy and prison studies, nearly a decade of experience teaching master's level seminary‐style classes in prison, and the findings of a two‐year cohort of prison educators convened by the Association of Theological Schools for their Educational Models and Practices Project. Addressing displacement as a learning strategy, classroom diversity, the use of student experience, narrative grading strategies, and classroom ritual, the author shows how the teaching strategies emerging from prison classrooms provide vibrant models for the theological academy at large.

Three times over the course of thirty-eight years, Karl Barth images God as the monster Leviathan (once each in the Epistle to the Romans, Church Dogmatics II.1 and& IV.3.1). Barth’s imagination for God in monstrous form emerges from his interpretation of Romans 11:35, in which the apostle Paul quotes a line from Job 41:11, a poem about Leviathan, to describe the greatness of God. Using monster theory and a close reading of Barth, this article will discuss how God as Leviathan answers one of Barth’s primary questions—namely, how it is that Jesus saves human beings from their headlong rush into the abyss. Moving from Barth’s exegetical insights, through Barth’s soteriology, the article ends with the ethics of a God made monstrous flesh—an ethics that Barth explicitly links to the status of prisoners and all those depicted as monstrous and cast into the abyss.

The non-burial refrain in the book of Jeremiah is often overlooked in favor of the repeated Jeremian verb pairs “to pluck up and to pull down, to destroy and overthrow, to build and to plant” introduced in Jeremiah 1:10. This chapter argues that the non-burial refrain serves as the book’s dominant metaphor for exile from the perspective of those left behind. The non-burial refrain testifies to conditions on the ground in sixth-century bce Judah, including beliefs about the dead and shifting burial practices, while encoding traumatic memories from the siege and fall of Jerusalem. Furthermore, the non-burial refrain functions as a vehicle by which the text of Jeremiah suggests, refutes, and revises its claims about the role of the God of Israel in the Babylonian exile. Specifically, Jeremiah explores the idea that God is responsible for the slaying and scattering of Judah, then moves to a belief that God is the one who will ultimately consecrate, inter, and gather a fallen people after cataclysmic military defeat.