is nothing theologically objectionable in, say, Deleuze’s desire to speak of difference first and last, or his repeated insistence that there is nothing more ‘true’ than difference.”11 What is objectionable, theologically speaking, is the unproblematic reading across from Deleuze’s very particular, ontological account of difference to Trinitarian equal ultimacy, with which it has precious little to do. To say anything else would be to fail to respect the distinctiveness of Deleuze, or of the Bible,