The Gospel of Mark includes a series of passages that depict direct interaction between Jesus and God. When viewed in their full literary, historical and canonical contexts, these passages can be seen to address an embryonic trinitarian question concerning the relationship between trusting and worshipping Jesus and trusting and worshipping the one God of Israel. They provide grounds for affirming that mutual love, knowledge and communication have a place in the immanent life of the Trinity, and that these elements bear a meaningful analogical relationship to the love, knowledge and communication that ideally characterise human father–son relations.

In much modern christology, the notion of the incommensurate governs the relation of divine to human in Jesus Christ. In christologies influenced by Austin Farrer, and more distantly, by Nicholas of Cusa, the incommensurability of the infinite to the finite makes the idiom of paradox congenial, even necessary. Such demanding and unrelenting emphasis upon diastasis echoes a more ancient preoccupation with holiness in a fallen and unholy world. In Israel's scriptures, and in their lasting influence in the patristic era, the transcendent holiness of God threatens to prohibit the presence of the Holy One in the midst of unholy people. A record of this threat can be seen in the alien, fragmentary and unrecognisable Gospel portraits of the holy Christ to a sinful world. Yet the doctrine of the incarnation demands a divine presence to sinners and a sinful cosmos, a ‘making flesh’ as well as an ‘assuming flesh’. The concept and practice of sacrifice is proposed as a form of relation between deity and humanity such that the holy Christ can dwell and abide in an unholy world.

Augustine's understanding of the church as part of the totus Christus – the ‘whole Christ’ – has become an important resource in contemporary theology, offering a robust vision of the church's union with God. Yet a key critique maintains that it threatens to elide the distinction between the perfected Christ and the created church. This article addresses this issue by asking how the totus Christus doctrine relates to the doctrine of participation. For Augustine, participation is a metaphysical category that expresses the creature's dependent, non-divine status, its essential being out of nothing. The totus Christus doctrine is most explicitly an exegetical, not metaphysical doctrine. Nevertheless, by putting these two facets of Augustine's thought together, we can see the way in which they mutually reinforce the view that the astonishing claims of unity in the totus Christus are structured by a larger theological grammar that distinguishes God and creature.

John Webster and Dietrich Bonhoeffer are two theologians invested in prioritising certain conceptions of divine transcendence within their respective theological projects. Specifically, both appeal to conceptions of divine transcendence and agency amidst what they understand to be the problematic naturalisation of theological discourse in modern Protestant theology, particularly within its liberal German traditions. The way they understand transcendence, however, and the doctrinal loci they choose to affect it, leads to different conceptualisations of the possibilities, scope and organisation of systematic theology. Where Webster (especially in his later work) seeks to prioritise God's immanent perfection and aseity through theology proper, Bonhoeffer instead emphasises God's freedom pro me within the person of Jesus Christ. These differences in first theological foundations have important consequences for the shape of theological method and doctrinal architecture within the practice of contemporary systematic theology.

This article examines a long-standing association of Martin Luther's christology with that of Cyril of Alexandria. However, for all its heuristic promise, the designation ‘Cyrillian’, must in Luther's case be understood either as an overly generalised statement of a well-established grammar of christology – in which case it simply is Luther's foundation and, as such, explains nothing specific about Luther's christology and, moreover, fails to do justice to the reformer's crucial argumentative moves. Alternatively, when taken for a set of material similarities, the designation is simply inaccurate, for Luther is decidedly not a Cyrillian, despite some fundamental convergences with the thought of the Alexandrian patriarch. Luther's context, as we demonstrate, leads him not only to go beyond Cyril, but also to argue in a manner contrary to Cyril, in order to secure what for both theologians is a realist eucharistic backdrop of their commitment to the Word's incarnation.

Prayer is often taken to be the solution to all manner of things. But what happens when prayer is not so much the solution to the injustices of the world as part of the problem? In this article, I present Karl Barth's idea of the ‘shadow-side’ of creation as a way of querying the prayer-as-the-solution-to-everything trope and encouraging more disciplined thinking about prayer – one that is self-critical, alert to and realistic about the dangers of prayer and yet not without hope in the promise of prayer's remaking. I call this way of thinking about prayer a ‘negative’ theology of prayer.

In the thirtieth disputation of the Leiden Synopsis (1622), Johannes Polyander elucidates what he considers to be the Reformed doctrine of vocatio. In his explanation of this doctrine, Polyander makes surprising statements concerning the internal call. He teaches that not only the external call, but also the internal call can come to the reprobate. It does not do so all the time, but it does so sometimes, especially in the sphere of the covenant. Yet, when it does, that internal call is ineffectual. This doctrine of an ineffectual internal call is not found in the Canons of Dordt (1618–19), nor in disputations held before the cycle of disputations that became the Leiden Synopsis. Was Polyander's view a compromise with Arminianism? Or was Polyander actually defending Dordt's doctrine? This article builds on Henk van Den Belt's cursory conclusion to this question by providing proof that Polyander was in fact defending Dordt.

Donald Macleod (1940–) has been called one of the two most important Scottish Reformed theologians of the twentieth century. This article shows that by the 1990s Macleod in his public theology consistently used language and concepts which were also trademarks of Latin American liberation theology. By comparing his work to the three mediations of liberation theology, I show it is possible to speak of Macleod as exhibiting a distinctive Scottish Reformed theology of liberation. I propose this connection should be understood through Macleod's constructive engagement with his own Scottish (and specifically Highland) Reformed tradition, whose interest in liberation carries surprising parallels with Latin American liberation theology.

This article examines the commonly held conception that Paul was released after his first Roman imprisonment, went to Spain and was eventually reimprisoned and executed in Rome. After examining the available evidence it is concluded that the theory of a release of a release and second imprisonment of Paul is ill founded.

I argue that Teresa of Cartagena's Grove of the Infirm offers a recalibration of the wisdom emergent from suffering by moving from a cruciform spirituality to an intellectual ‘scientia,’ which benefits specific marginalized groups (prolonged sufferers) by establishing new paths of agency (through distinctive cooperative virtues) for those who suffer. I show that by disengaging suffering's spiritual meaning from the Franciscan focus on the cross, Teresa is able to amplify the relationship of virtue to wisdom while maintaining the validity of the painful experience endured. I argue that Teresa's focus on wisdom challenges the diminution of sufferers' experiences and elevates their spiritual wisdom as applicable to the church writ large. Teresa's work opens new spaces of agency for the most sidelined and secures the lasting significance of the wisdom of suffering.

Studies of the Rahab story in Joshua illustrate how, as interpreters, we can read our interests and convictions into a text, allow it no room to protest that it did not have these interests or convictions, and give it no opportunity conversely to question the interests and convictions that we bring to it as interpreters. This raises the question whether we actually want to discover things from texts or whether we simply want to provide illustrations of and support for what we think already.

This article contrasts the teaching on just war as presented by the 2000 document, ‘Bases of the Social Concept of the Russian Orthodox Church’ (Moscow Patriarchate), with the insights provided by a similar social document issued in 2020 by the Ecumenical Patriarchate, ‘For the Life of the World: Towards a Social Ethos of the Orthodox Church’. The article argues that whenever religion is instrumentalised to justify the political ambitions of church and secular leaders, and especially when they are used as the main driving force behind military conflicts such as the war in Ukraine, it is the prophetic role of theologians and scholars to show that religion offers resources to deconstruct the weaponisation of Christian faith for political gain.

In this article I propose an erotic theosis as a fruitful possibility for conceptualising our final participation in union with God in the beatific vision and for imaging said participation on earth. Particularly, I propose a synthesis of recent work from Oliver Crisp on theosis with that of Sarah Coakley on sexual desire as an especially helpful way in which to conceive of our ever-deepening participation in God's love. Further, this synthesis uses contributions from Erin Dufault-Hunter on the intersections of sexual desire and ethics as a catalyst for its recommendations.

This essay adapts Dietrich Bonhoeffer's ‘orders of preservation’ to address the sharp rise in species extinctions due to human causes. I argue that Bonhoeffer's creative use of preservation orders to build an international alliance provides the scope required to meet the present biodiversity crisis while pre-empting Karl Barth's criticism of static regionalism and avoiding problematic elements in Carl Schmitt's concept of the ‘restraining force’. Drawing on Bonhoeffer's 1932 address, ‘On the Theological Foundation of the Work of the World Alliance’, I present three convictions to guide the task of preservation today, which include the formation of alliances between ecclesial and scientific communities in order to properly specify God's commandment.

This article argues that adoptionism is an anachronistic category when used to describe texts from the first three Christian centuries, a mirage created by later theological controversies about the relationship between the Father and the Son. I survey the evidence for second- and third-century figures and texts generally identified ‘adoptionist’ in order to show that these figures do not advocate a shared christological stance. Instead, we find a variety of distinct postures that disagree with both each other and with common scholarly definitions of adoptionism. Although metaphors of adoption were theologically productive in early Christianity, to identify early Christian figures, texts and movements as adoptionist implies a theological unity that does not exist. The category itself is a problem. Not only are historical adoptionists absent, but early Christian metaphors of adoption and divine sonship functioned within diverse articulations of Jesus’ identity which do not map onto modern definitions.

Is the doctrine of providence a guide to interpreting history? The early work of John Milton is optimistic about the possibility of such providential discernment. Milton lived during one of the most turbulent periods of English history and was actively involved in the cause of revolution and social reform. His poems typically centre on moments of historical change that seem to illuminate the ultimate meaning of history. After his revolutionary hopes had been shattered, Milton came to perceive a much more ambiguous relationship between history and providence. What history reveals, he now thought, is mostly a pattern of repetition and decline. Milton ends Paradise Lost with the reflection that belief in providence is not so much a species of knowledge as a practice of life. This article traces Milton's movement from providential optimism to providential pessimism and argues for a conception of history in which even acts of divine intervention do not unambiguously alter the course of history.

This article traces convergences and differences within the classical philosophical tradition of musica and its later Christianisation, exploring Martin Luther's engagement with such metaphysical accounts of music's significance. Recent scholarship on Luther's agreement with a reformulated Boethian account of music is critiqued, distancing Luther from the main currents of this tradition. The article goes on to explore the way Luther subverts Platonic emphases in his theological understanding of music, drawing on a longer tradition of criticism for musical cosmologies. The article concludes with an extended reading of Luther's most substantial hymnal preface, to articulate his alternative, dynamic account of music in creation, which grounds musical realities in the gifted contingencies of human musicianship.

This article examines T. F. Torrance's engagement with Catholicism. It uncovers the breadth and depth of his ecumenical spirit, while concurrently shedding light on his own theological development. The article reveals an evolution in Torrance's posture toward Catholicism, moving from fierce criticism to critical praise, with the Second Vatican Council as a watershed in his thinking. His criticism was provoked by what he considered the fundamental problem with Catholicism (namely, the ‘Latin heresy’ in its theology); while his praise was elicited by the evangelical, christocentric, and ecumenical spirit of the Council.

Although the Christology of the Ebionites in general, and the so-called Gospel of the Ebionites cited by Epiphanius of Salamis in particular, has been commonly classified as adoptionist, the utility of the term ‘adoptionism’ has been recently called into question. This article will focus on the fragment about Jesus’ baptism in Panarion, 30.13.7–8 to determine whether it depicts Jesus’ adoption to divine sonship. Although the text does not use adoptionist terminology and imagery, Jesus does acquire a new christological identity in the pericope when he is possessed by the spirit and metaphorically begotten by the deity. This should be relabelled as a possessionist Christology. However, Epiphanius wrongly interpreted the text through the lens of Cerinthus’ Christology, in which Jesus is only temporarily inhabited by the Christ aeon between his baptism and his crucifixion.

Faye Bodley-Dangelo argues that in his passive depiction of Eve in the Church Dogmatics Karl Barth truncates the agency of all women, thereby creating conflict between his theology of sexual difference and his theological anthropology, and denying women image-bearing humanity. This article challenges Bodley-Dangelo's characterisation of ideal agency as active self-assertion and self-determination, arguing that for Barth the ideal agent – for which the paradigm is Christ – is one who self-dispossesses in response to the determining claim of the peculiar other.