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Human beings have to ask how faith is possible, in this mixed world of trouble and joy. A safe universe with no scope for adversity would be a mechanical toy, not a creation. A glorious universe will be a place where troubles have eventually been overcome.
Christians believe in one God, who is three Persons. God the heavenly Father took the risk of making a real world, full of living people capable of happiness. Jesus Christ, God the Son, came as a human being to take responsibility for creation. He suffered and died; and he rose from death to vindicate the whole enterprise and show that creation can and will be made good.
People are not left to work out their own faith but are invited to belong to the church, in order to keep in touch with God the Spirit. They are to behave as God's children, not by rule-bound conformity but by grateful response to the glory of God the Holy Trinity.

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How do we hope in the face of modernity's failure and postmodernity's absence of foundations? How do we hope when the future seems fearful and no clear way forward appears? How do we hope when despair, indifference, and cynicism dominate the psychic landscape of English-speaking North America? In dialogue with theologians of the cross George Grant and Douglas John Hall, this book unmasks the failure of hope in our time and the vacuum of meaning that remains. As an exercise in the theology of the cross, Waiting at the Foot of the Cross explores the North American context as one in which true hope is discovered only when life's negations are engaged from a posture of waiting trust. Such hope is not passive or blind. Rather, it is attentive, active, open, and spiritually grounded in the One who meets us when all hope is spent. The final chapter proposes a way toward hope for today that inspires subversive resilience in the face of the ambiguities and vicissitudes of life. Readers interested in the theology of the cross, in thinking theologically in our time and place, and those interested in the character of Christian hope will find this book compelling.

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Beauchamp and Childress's Principles of Biomedical Ethics is a well-accepted approach to contemporary bioethics. Those principles are based on what Beauchamp and Childress call the common morality. This book employs New Testament theological themes to enhance the meaning of those principles of bioethics. The primary New Testament text for this study is the twin commands from Jesus to love God and love one's neighbor. The three theological themes developed from this study–the image of God, the covenant, and the pursuit of healing–are deeply embedded in the New Testament and in the ministry of Jesus. Three contemporary bioethics principles are used for this dissertation, based on The Belmont Report. They are the principles of respect for persons, justice, and beneficence. In each case, the theological themes are shown to enhance the meaning of these bioethics principles. Each of the three principles, as understood through the three theological themes, is applied to a current bioethics issue to demonstrate the efficacy of this approach. The three current issues addressed are the withdrawal or withholding of life-sustaining treatment, the distribution of health care in the Untied States, and the use of palliative care.

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Moved by God to Act offers a fresh description of Christian moral action as a moment of connection between divine and human agency. Through an ecumenical consideration of a variety of resources, this book gives an accessible description of the work of God's grace not only in individual Christian agency but also within the dynamics of Christian community. Moved by God to Act brings the contemporary theological ethics of community into dialogue with the pneumatology of Thomas Aquinas. The ethic emerging from this dialogue lifts up the centrality of God's grace in Christian community while at the same time offering a detailed articulation of the human being as naturally and beautifully drawn into cooperation with God's grace in the ethical life. The book concludes by showing how Aquinas stands in substantial harmony with the contemporary authors discussed, offering a proper description of God's agency in individual Christian human agency and the dynamics of the «body» of the Christian community to which the contemporary discourse so rightly points. Moved by God to Act is an attempt to speak to the work of God in the life and day-to-day action of Christians and Christian communities as moved to act by the Holy Spirit.

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Luke's narrative of Jesus was presented to Christians who had already heard and read stories of Jesus and the birth of this new movement, Christianity. Luke seemed to rewrite the story of Jesus similar to ancient epics of the history of a nation, a movement, and the tale of a hero. Jesus and the church emerged in occupied Judea, a nation that was not only oppressed but was in exile. Occupied Judea, however, struggled for power and honor and in turn, for marginalized people who needed God. Jesus, the epic hero, journeyed to earth and Jerusalem to free those on the margins of society. This epic story lives on today in a church that also has heard the story of Jesus, but has forgotten that the friend of sinners calls Christians to also reach those who are marginalized by our occupied culture. Luke invites Christians to emerge as a movement that seeks and saves those ostracized by our communities.

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Christians strongly disagree about the extent of the atonement. Some believe that the atonement only extends to the elect, those whom God chose to save before the foundation of the world. Others believe the atonement is unlimited, that Jesus died for all people whether they ever believe in him or not. Despite the differences in these two traditional understandings they share one thing in common: both believe that Jesus died for a single, intended purpose. But what if God's intentions in the atonement are multiple, not single? The Bible teaches exactly this, that Jesus died both to pay for the sins of all people and to secure the salvation of those God chose to believe in him before time began. This book explains and defends a multi-intentioned view of the extent of the atonement, asserting that this view does the best job of understanding all of what the Bible says about the extent of the atonement, is more theologically comprehensive than the traditional views, and has the best potential for consensus on who exactly Jesus Christ died for when he was crucified for our sins.

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In Read Him Again and Again, Andrew Zack Lewis explores the reception history of the book of Job and the hermeneutical presuppositions of its interpreters. He pays special attention to the interpretations of Soren Kierkegaard (in his «Upbuilding Discourse» on Job 1:21 and his philosophical novella Repetition), Wilhelm Vischer (in his essay «Hiob, ein Zeuge Jesu Christi»), and Karl Barth (in Church Dogmatics IV.3.1). In looking at Job in these works Lewis examines how each of the thinkers' contexts influence their writings and their understanding of Job.
Read Him Again and Again begins with a discussion on the importance of reception history in biblical studies by walking through Mikhail Bakhtin's theories on great time and the chronotope. Great texts, Bakhtin argues, continue to live and grow even after their completion and canonization, expanding in meaning as more readers participate in their interpretations. This is certainly true of the book of Job and Read Him Again and Again shows not only how Kierkegaard, Vischer, and Barth read Job, but also how they inherit the Job of their predecessors in the Christian tradition, maintaining features of earlier allegorical interpretive strategies while remaining firmly established in the critical era.

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Eugene Peterson may be the most influential theological writer in the church today. Yet because most of his career has not been in academia there is not much critical engagement with his work. Here some of the finest scholar-pastors we have describe the way Peterson has inspired and infuriated on the way to (hopefully) more faithful pastorates.

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Wesleyanism is a movement of hope. Wesleyans and their Holiness and Pentecostal offspring pray and work with the expectancy that the love and power of God will transform hearts and lives, renew the church, and bring compassion, healing, and justice to a suffering world. In a variety of ways, from holiness of heart and life to bodily healing to the abolition of slavery, they anticipated the life of the coming kingdom of heaven to already be breaking into the present through the power of the Holy Spirit. Anticipating Heaven Below explores their optimism of grace, examining its pitfalls as well as its promise. Henry H. Knight seeks to enable and inspire present generations within Wesleyan, Holiness, and Pentecostal movements to proclaim with confidence the promise of heaven below, and to do so with passion and integrity.

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–From eternity past God intended that the most vivid and profound demonstration of his glory would come in the form of His work of salvation on the cross of Christ. –God then made man to punish him. –He made him perfect and thus unlikely to ever need punishing, or, for that matter, a Savior. –By a happy coincidence, and against all the odds, this perfect man sinned, thus allowing God to fulfill His purposes for both the man and Christ. –When he sinned, God, who is suddenly confronted with the prospect of being able to fulfill all of His original plans, becomes furious.
What you have just read is not a joke. I wish that it were. Rather, I have simply enumerated the points that comprise the Calvinist theological system, or, as I call it: the Happy Coincidence model of sin and salvation. It reflects what can only be described as an Alice-in-Wonderland reality, in which the only sense is nonsense, and logic is the enemy. This book will seek to explore some of its many logical inconsistencies and, in the process, propose a perfectly viable–and biblical–alternative.

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