The recent recovery of the teaching that the three divine persons share one operation in their outward works raises the question of whether or in what sense the human operation of Christ belongs to the Son alone. My thesis is that all three divine persons move and support the Son's human operation while the Son alone is the proper subject of his human operation. In order to substantiate this thesis, I will consider two main issues: (1) the relationship between divine movement and human energy and (2) the relationship between nature and person in Christ's human action.

This essay considers Gregory of Nazianzus’ allusion to ‘divine deceit’, a motif related to the so-called ‘Christus Victor’ theory of atonement. This allusion is curious when we recall that for Gregory, the devil, not God, is the master of deception. When we treat On the Lights (Or. 39) as a literary unit – which commentators have yet to do – we see that Gregory makes several doctrinal affirmations before alluding to what is known as ‘divine deceit’. In this doctrinal discussion, Gregory draws upon the Platonic distinction between the orders of being and becoming as described in the Timaeus. He then alludes to ‘divine deceit’ with respect to the order of ‘becoming’, which bears the possibility of being misapprehended because it is ‘grasped by opinion’. The devil's ‘opinion’ of himself and of Christ, therefore, is suspect. Death – or rather, Christ's vanquishment of it – is the moment of reckoning. Since God alone can defeat death, Christ's putting death to death is the only certain way for the devil to recognise that the ‘Son of Man’ is, after all, the ‘Son of God’. The ‘devil's delusion’, then – not ‘divine deceit’ – best summarises Gregory's understanding of this moment in the history of salvation.

In this paper, I revisit a debate between Ludwig Feuerbach and Karl Barth, known as the ‘Barth–Feuerbach confrontation’. I begin by framing the contours of this dispute as it was initiated by Barth and carried forward by his interpreters, who have sought in vain to make Barth's and Feuerbach's positions commensurable. Having narrated the history of this ongoing scholarly discussion and clarified why it remains intractable, I turn to Dietrich Bonhoeffer, whose this-worldly conception of theology, I argue, provides resources for ‘mediating’ the insights of Feuerbach and Barth. By attending to Bonhoeffer's earliest engagements with Barth on the question of divine revelation, and by exploring his striking proximity to Feuerbach on the issue of this-worldliness, we can see how Bonhoeffer helps overcome not only the dichotomies that plague the Barth–Feuerbach confrontation but also those that pervade modern attempts to safeguard this-worldliness by dispensing with divine transcendence.

Markus Barth (1915–1994) is best-known for his pioneering work in Jewish-Christian dialogue, and his Anchor Bible commentaries. Convinced that Ephesians 2:14–16 is the core of Paul's gospel, Barth concluded that the ‘one new man’ in Christ not only necessitates an indissoluble solidarity between Christians and Jews, but entails that all enmities have been negated by Christ's reconciliatory work. Ironically, this conviction provoked in him an antagonism towards many of his Jewish interlocutors. Their refusal to ‘forget Auschwitz’ caused Barth to accuse them of not being sufficiently conciliatory, and in turn led him, with sadly supersessionistic logic, to eschew reconciliation with them, because he did not think they took reconciliation seriously enough.

Oosterbaan identified a tradition of Anabaptist christology running from Ziegler in Strassborg in the 1520s to Menno Simons in the 1550s. I demonstrate that this tradition continued until at least around 1700, first amongst the Waterlander Mennonites in the Netherlands, and then amongst the English General Baptists. I sketch the development and diversity of the tradition, and then ask whether it might be considered ‘orthodox’, and whether reflecting on the scholarly reception of this tradition might help academic theologians to engage better with marginalised Christian communities today.

Karl Barth's Theology of the Reformed Confessions characterised those catechetical texts as more ethical in orientation and more horizontal in focus than the corresponding Lutheran symbols. By examining both primary and secondary sources, this paper shows that while Barth legitimately illumines a key element of the Reformed witness regarding a connection between faith and life, his polemical eye may also distort his perspective on its distinctiveness, likely owing to contextual factors related to his self-fashioning a Reformed identity in his early academic service at the predominantly Lutheran University of Göttingen and alongside his colleague, Emanuel Hirsch.

In 1257, the election of Bonaventure of Bagnoregio (c. 1217–1274) as leader of the Franciscan Order thrust him from the regulated world of academia into the polarised world of the Order. In his Breviloquium, completed just after his transition from a scholastic to an administrative and pastoral role, exegesis was mainly a form of intellectual contemplation mediated by Scripture. In his Itinerarium mentis in Deum, completed in 1259, exegesis became a form of contemplative encounter with the textual origin, Christ. This transformation of exegetical method in response to changing contexts and audiences manifests a different way of relating to Scripture.

This article explores the ways in which the thirteen ‘biographical superscriptions’ which are found throughout the Psalter contribute to the blending of the Davidic voice which they invoke and the corporate voice of the community which receives them. It suggests that by receiving these thirteen Psalms, the canonical community enters an intensive identification with David and participates in the Davidic life and experience. Once this is established, the discussion turns to examine these insights in a Christian theological context in conversation with Augustine's totus Christus principle. It is suggested that the hermeneutical situation created by the biographical superscriptions provides a way for the totus Christus principle to be re-invoked in contemporary interpretation.

In the last century, beauty has not often found itself enlisted in struggles for justice. As Alexander Nehemas recounts, beauty's severance from goodness and truth in the modern period renders beauty dangerous, its charm easily wielded as an instrument of oppression in the hands of the powerful. While some scholars have argued for a return to the pre-modern metaphysics that binds beauty to truth and goodness, the abuse of beauty is not simply a modern phenomenon, and its resistance requires more than a pre-modern solution. Beauty is eschatological; thus its abuse points to a failure to order it properly to its eschatological end. This article will argue that the abuse of beauty can be resisted not by spiritualising beauty, but by ordering physical beauty to its eschatological end. This end is most clearly seen in the ascended Christ, with his beautiful body that is human, wounded and hidden.

The connection between ecological responsibility and differing conceptions of Christian eschatology is widely observed. It is often assumed that the necessary response to Christian environmental inaction is affirmation of a strongly this-worldly vision of new creation (so, influentially, N. T. Wright). However, recent systematic theology has seen retrieval of elements of eschatology that foreground discontinuity and transcendence (e.g. Hans Boersma). Moreover, there are exegetical challenges to continuationist claims (e.g. Markus Bockmuehl and Edward Adams) and doctrinal reactions to ‘eschatological naturalism’ (Katherine Sonderegger and Michael Allen). Where does this leave the connection between ecological witness and the content of Christian hope? Doubtless, continuationist accounts have some salutary emphases, but on exegetical, doctrinal and moral grounds I seek to disentangle the assumed compact of particular construals of this-worldly continuity and ethical commitment. Finally, drawing on James Cone's meditations upon black spiritual traditions, I explore how discontinuous interpretations of the life to come themselves need not undermine responsible action.

Bruce L. McCormack's recent christological proposal intends to move beyond the apparent impasse in theological discourse between God's aseity and God's world relation. In describing the second mode of divine being as personally constituted by receptivity to the human Jesus of Nazareth without losing the logos asarkos, McCormack's proposed christological innovation offers a way to consider relation to the world as proper to God through the Son, without absolute pronobeity coming to dominate in the doctrine of God. This being said, his christological proposal, as it stands, implies both that election is antecedent to triunity and that the person of Jesus of Nazareth is antecedent to the act of the incarnation. With the former comes the problem of sequence in the priority of divine act over divine being. With the latter comes the problem of offering a unified account of two agencies. As such, while ontological receptivity continues to hold significant possibilities for the doctrine of God, it requires more careful coordination to the relation of passive generation as such.

This essay examines the relationship between Jean-Luc Marion's argument of ‘conceptual idolatry’ and John Duns Scotus’ doctrine of the univocity of being. I argue that Scotus does fall under Marion's criticisms, which radically undermine the use of ‘being’ in theology, but that univocity, in its barest Scotist form, also seems impossible to avoid. After arguing that attempts to move past this ontological conundrum fail, I conclude the relationship stands at an impasse. While this conclusion is critical, I make it for the sake of a constructive argument: post-metaphysical theology should reckon with the inevitability of being, appreciating this impasse between the apparent hegemony of being and the priority of God's self-revelation. Making the impasse clear at least points the way towards a renewed theological consideration of being.

Ezekiel 16 paints one of the harshest pictures in the Hebrew Bible. In a brokenhearted cry of rage, the prophet contemplates Jerusalem's history of relationship with God. Employing familial imagery, the relationship is characterised by constraints and penalties, including instances of sexual violence imposed by God. Consequently, the allegory challenges the perception of the deity as an exemplary figure. This article posits that the allegory deliberately delivers a jolt to its recipients by depicting God as transgressing a social taboo, by altering his role for the people from a father to a spouse. This depiction of incestuous relationship wields the power to evoke threat and terror. It acknowledges that the breaching of the taboo of a father–daughter incestuous relationship, albeit inadvisable, is possible. By ascribing to God a behaviour that fathers strive to avoid, the reproach captures the imagination of its recipients, leaving a profound impact upon them.

The Christian mystical tradition approaches the apocalyptic as praxis – a way of living that renounces the world as it is, lives proleptically into a counter-world of God's reign and practices indifferent freedom in the meantime to love God and neighbour. Although concerns about the ethical viability of such a disposition have merit, this essay demonstrates its constructive possibility through recourse to two archives: the writings of Evagrius of Pontus and the witness of Francis of Assisi. By recovering a scriptural distinction between world and creation, and by emphasising the posture of holy indifference, apocalyptic praxis offers a resource and guide.

Cyril of Alexandria's Festal Letters are an underutilised source of his theology. Through them one can trace the development of his thought throughout the tumultuous years of his episcopacy. In this article, I draw attention to Cyril's ‘unitive’ Christology and the way he explains the incarnation to those under his pastoral care. Cyril employs key strategies informed by strong theological convictions to describe Christ as one subject who is fully divine and human.

This study of Paradise Lost, interpreted through the lens of John Milton's treatise De doctrina Christiana, argues that the poet seeks to breathe new life into the tropes of orthodox Christian theodicy by radicalising concepts chosen eclectically from both Reformed and Arminian schools of thought, integrating them within the patchwork of his own idiosyncratic heterodoxies and thus catalysing a fundamentally new theology propelled by his narrative priorities. This approach makes the drama that Milton intuits itself the driver of dogma, which drama allows him to bring God and reader into the same story, under the spell of his own theodical narration.

Hans Urs von Balthasar's kenotic trinitarianism and theodramatic Christology is designed to dramatise the triune God's kenotic engagement with the world without introducing a change in God. It continues to be disputed whether Balthasar ends up divinising suffering and making God into a tragic deity or succeeds in redefining and complexifying divine immutability. To engage with this question, this article critically examines Balthasar's theological use of the image of ‘the Lamb slain before the foundation of the world’, which plays a pivotal role in his kenotic and theodramatic soteriology. I will argue that his kenosis-driven understanding of John's Gospel is untenable, and his rich theological use of Revelation's image of the Lamb slain, intensified by his questionable exegesis of the Fourth Gospel, renders super-temporal suffering and death real in the life of God.

Schleiermacher's theological champions like Kevin Hector contend that his Christology is ‘high’ and is Chalcedonian in spirit. I offer a number of objections to this view, suggesting that Schleiermacher offers a distinctive, early modern account of Christ as a uniquely deified redeemer but not of Christ as the uncreated God. This raises some surprising questions for the dogmatic relation of Christology, soteriology and anthropology.