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Dreams and their Divination over Two and a Half Millennia

risk that faith involves, a risk which tends to be removed by rationalistic approaches. Faith is a real scandal. Seriousness might see nonsense as a threat, but Christianity in fact is the ultimate negation of the final seriousness of reality (and the revelation of what actual seriousness might look like). While a secular standpoint might see the nonsensical as not really frivolous but only seemingly frivolous, from a theological key one can affirm the actual frivolity of nonsense which faith also evidences. Gabel suggests that, ‘To act and live in the belief that God has already triumphed over every cause for sorrow suggests that Christianity has an ontological warrant for thinking and acting in a manner of extravagant frivolity’ (p. 189). By showing the believer how to invite the sceptic (and other believers) to the ballroom, Gabelman’s work is not only a theology of nonsense but a looking-glass into the real world. It is no surprise that the judiciously serious might pass the invitation, but could he deny that he saw something, bizarrely puzzling as it was, through the looking glass?