John Macquarrie in his Jesus Christ in Modem Thought well formulates a criticism which is often raised about Schillebeeckx’s discussion of the resurrection of Christ. Macquarrie suggests that Schillebeeckx is arguing that the resurrection is better thought of as a powerful, but subjective, experience in the minds of the disciples. Macquarrie’s criticism echoes the point made by another of Schillebeeckx’s Anglican critics, David Brown, who is uncompromising in his characterisation of Schillebeeckx as a ‘deist’. Brown is certainly correct in identifying Schillebeeckx’s attempt at a more subtle account of God’s relationship to creation than a classic interventionist account might hazard, but I think the attribution of a deist position is wide of the mark. This is not the place to develop the general point other than to suggest that Professor Brown over-simplifies the issue in arguing that Christian discourse about God is inevitably either deist or theist in so far as it asserts the propriety of an interventionist or a non-interventionist account of God’s dealings with creation.It is important to address the specific point which these critics raise in suggesting that Schillebeeckx is unable to maintain the objectivity of the resurrection. This can be better explored by considering the extended discussion in Peter Carnley’s important study of the resurrection, The Structure of Resurrection Belief (Oxford, 1987). Carnley goes rather further than either Macquarrie or Brown in acknowledging that, for Schillebeeckx, ‘the Easter faith certainly involves a post-mortem experience of encounter with the risen Christ’ (p 200). In spite of this Carnley is ultimately sceptical of Schillebeeckx’s account of the risen Jesus as fulfilling claims to objectivity.