Didsbury Lecture

This book reconsiders ways in which the cross of Christ was construed before "atonement theories" narrowed the categories. The "typology" of Passover is explored as probably the very first way in which Christians came to understand the passion. The use of sacrificial imagery is re-examined. The significance of identifying the cross with the Tree of Life is traced across the centuries into medieval times, along with other surprising links with the Eden narrative. The validity of seeking imaginative insights to grasp what the cross signifies is given theological consideration in a chapter that moves into literary and liturgical reflections and is punctuated with cruciform poems. The overall outcome is a quite paradoxical focus, not on death, but on life.

The nation-state is here to stay. Thirty years ago it was fashionable to predict its imminent demise, but the sudden break-up of the Soviet Union in the 1990s unshackled long-repressed nationalisms and generated a host of new states. The closer integration of the European Union has given intra-national nationalisms a new lease of life, confirming the viability of small nation-states under a supra-national umbrella--after all, if Ireland and Iceland, then why not Scotland and Catalonia? And then the world stage has seen new and powerful national players moving from the wings to the centre: China, India, and Brazil are full of a sense of growing into their own national destinies, and are in no mood either to dissolve into, or to defer to, some larger body. Nations, nationalisms, and nation-states are persistent facts, but what should we think of them morally? Surely humanity, not a nation, should claim our loyalty? How can it be right to exclude foreigners by policing borders? Can a liberal nation-state thrive without a cohering public orthodoxy? Does national sovereignty confer immunity? Is national separatism always justified? These are urgent questions. Between Kin and Cosmopolis offers timely Christian answers.

The Gospel of John would seem to be both the "spiritual Gospel" and a Gospel that promotes Christian mission. Some interpreters, however, have found John to be the product of a sectarian community that promotes a very narrow view of Christian mission and advocates neither love of neighbor nor love of enemy. In this book for both the academy and the church, Michael Gorman argues that John has a profound spirituality that is robustly missional, and that it can be summarized in the paradoxical phrase "Abide and go," from John 15. Disciples participate in the divine love and life, and therefore in the life-giving mission of God manifested in the ministry, death, and resurrection of Jesus. As God's children, disciples become more and more like this missional God as they become like his Son by the work of the Spirit. This spirituality, argues Gorman, can be called missional theosis.

The Gospel of Matthew says some things about Jesus, and attributes words to Jesus, that are unique to this Gospel. If we pay careful attention to these passages, we may find Matthew both challenging some of our most treasured assumptions and providing new, exciting possibilities for the life of the church. Jesus as the teacher and embodiment of Divine Wisdom, calling to us to learn gentleness and humility from him, leads us into a path of discipleship that has profound implications for Christians' relationship with the world--but especially with Jews and Muslims.

Against many expectations, religion has not vanished from Western culture. People are troubled and fascinated in equal measure by this new visibility and are unsure whether it is right to (re)incorporate the vocabulary of faith into our common life. This unprecedented co-existence of religion and secularism is sometimes termed the "postsecular," and in this book Elaine Graham considers some of its implications for the public witness of Christianity. She argues that everyone, from church leaders, theologians, local activists, and campaigners, needs to learn again how to "speak Christian" in these contexts. They need to articulate credible theological justifications for their involvement in public life and to justify the very relevance of their faith to a culture that no longer grants automatic privilege or credence. This entails a retrieval of the ancient practice of apologetics, in order to encourage and equip Christians to defend and commend their core principles and convictions in public. This "new apologetics" involves discerning the actions of God in the world, participating in the praxis of God's mission and bearing witness in word and deed. Rather than being an adversarial or argumentative process, this is an invitation to dialogue and to the rejuvenation of our public life.

Teaching on the sanctification of Christians using the difficult word perfection has been part of Christian spirituality through the centuries. The Fathers spoke of it and Augustine particularly contributed his penetrating analysis of human motivation in terms of love. Medieval theologians such as Bernard and Thomas Aquinas developed the tradition and wrote of levels or degrees of perfection in love. However, the doctrine has not fared so well among Protestants. John Wesley was the one major Protestant leader who tried to blend this ancient tradition of Christian perfection with the Reformation proclamation of justification by grace through faith. This book seeks to develop Wesley's synthesis of patristic and Reformation theology in order to consider how Christian perfection can be expressed in a more nuanced way in today's culture. Noble examines what basis may be found for Wesley's understanding of sanctification in the central doctrines of the church, particularly the atonement, the doctrine of Christ, and the most comprehensive of all Christian doctrines, the doctrine of the Holy Trinity. What he sets out is a fully Trinitarian theology of holiness.

Genesis 1-11 contains some of the best-known stories in the world. To modern Westerners they may look like no more than entertaining tales that children can enjoy, but modern adults cannot take seriously. However, when read in the context of the ancient Orient, Genesis 1-11 looks very different. It turns out to be a truly revolutionary document. In retelling the history of the ancient world, it puts a new spin on it by introducing an all-powerful, all-knowing, unique God whose greatest concern is human welfare. The God who appears in Genesis 1-11 is the God presupposed by all the Old Testament writers, indeed by the New Testament as well. The gripping tales of Genesis thus provide the theological spectacles for a sympathetic reading of the Bible. They are the gateway to a valid understanding of its message and can even help modern believers construct a worldview that integrates both the discoveries of modern science and the insights of Christian theology.