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Faith, hope, and love are central tropes in Christian teaching, and indeed are increasingly common in general vernacular, yet Swiss theologian Emil Brunner found the triad lacked the thorough theological study they demanded. These three words, Brunner argues, represent the totality of what it means to be Christian: faith as a receptable of God's timeless love, hope as our faith in what God has done in Christ, and the giving of love which makes humans truly human. To Brunner, faith, hope, and love are essential and total, reflecting the relation to Jesus in the three dimensions of time - the past, present, and future. Faith, Hope, and Love, originally delivered as the Earl Lectures in Berkeley, California, in 1955, therefore represents Brunner's accomplished expression on the significance and importance of these three values to Christians.

Most systematicians take as their starting point the nature of God, and scripture as the means by which God's nature is revealed, but what would a systematic theology look like that began with an experiential knowledge of God? Here, Edmond Chua offers a method for just such an approach. Beginning with realms of human experience including psychology, cultural diversity and religious plurality, he builds the framework of a systematic theology that is inclusive and pluriform, while retaining the core tenets of a Christian doctrine of God. Notwithstanding his novel methodology, Chua's argument remains biblically rooted and appreciative of the Christian tradition. In the latter half of the book he returns to the classical doctrines of the Trinity, Christology, evil, sin and salvation, allowing his inclusive view of the human religious experience to shed new light on the wisdom bequeathed by Paul, Augustine, Aquinas, Luther, Barth, and others. The result is a bold Christian vision that is cu

In To Will and To Do, twentieth-century French thinker Jacques Ellul presented his landmark theological contribution, yet the full text has never before been available in English. Incorporating recent insights on Ellul, and benefitting from the discovery of a lost manuscript, this new edition remedies this, combining a fresh translation of Volume One with a first English translation of Volume Two. Together, the two volumes constitute the first part of Ellul's planned four-part treatment of Christian ethics. In Volume One, Ellul examines the origin of the problem of Good and Evil, surveys the contemporary morality of Western society, and provocatively sketches the paradox of an impossible and yet necessary Christian ethics. In Volume Two, he carries this discussion forward, outlining the characteristics and conditions of Christian ethics, and analysing the relationship between ethics, the legal texts of the Bible. and dogmatic theology. He concludes by reimagining the theological use of

The Book of Common Prayer stands as one of the greatest achievements of the English Reformation. Although increasingly replaced by more modern forms, it remains the foundation of Anglican worship and a succinct expression of Anglican doctrine as received by its sixteenth and seventeenth-century authors. It is therefore a text to be treasured and used, both for its historical insight into the Church of England's theological origins, and for its continued value as an enriching liturgical resource. In this Companion, Gerald Bray provides a practical guide to the 1662 text and its underlying doctrinal basis. Outlining its development from the first version of the prayer book in 1549, through the Elizabethan settlement and the upheaval of the civil war and protectorate, he shows that many of the liturgical controversies and debates we see today are nothing new. With the inclusion of a summary of the history of the text, and an extensive bibliography for further reading, A Companion to the B

Through an examination of Christian interaction with other religions, Paul S. Chung constructs a theology of comparative religion. In the course of this construction, he employs the work of Ernst Troeltsch, Robert Bellah, and Karl Barth, while offering case studies of transformative interaction between Buddhism, Christianity, and Islam. Chung's interdisciplinary approach opens up avenues for the inter-religious understanding and melding, for instance exploring the development of a Protestant Islam. Throughout, he provides new conceptions of the religions involved and the realities they assert.

John Zizioulas is renowned for his controversial reflection on the ontological freedom as the cause and cipher of God's being, which also has important implications for anthropology, ecclesiology and ecumenical dialogue. This view is bound up with a personalist conception of the Trinity, recognised in the teaching of the Greek Church Fathers, in which the person represents the primary ontological category. In particular, Zizioulas shows how, by virtue of the Father, personhood coincides with absolute freedom. In The Father's Eternal Freedom, Dario Chiapetti explores this ontology. Taking into account Zizioulas' epistemological principles, his patristic reading and his theological development, the author systematically presents Zizioulas' thesis, verifying its conformity to dogma and its internal coherence. Chiapetti analyses how Zizioulas' proposal brings back to the centre of systematic theology the teaching of the Greek Fathers, especially the Cappadocians, and the apophatic horizon

Das Schreiben der romischen Kirche an die korinthische aus der Zeit Domitians, Harnack's 'farewell gift' on 1 Clement to his students, was formative for several decades after its publication, and remains an influential work even in contemporary discussions of this ancient letter. Harnack contends that 1 Clement is the most important witness to early Christianity, and that a close study of this work will equip the reader better to understand its later developments. Now translated into English for the first time, it is presented alongside four influential essays pertaining to 1 Clement that Harnack wrote throughout his career, as well as a historical introduction and assessment of Harnack's work by Larry Welborn.

Describing his objective in writing Eternal Hope, Emil Brunner boldly claimed that 'a church that has nothing to teach concerning the future and the life of the world to come is bankrupt'. Half a century later, such a challenge might still be levied. Against this backdrop, Brunner offers a way forward that is conscious never to stray far from scripture, yet nevertheless pastorally sensitive. Indeed, one of the central tenets of his approach is that the Gospel offers no comfort to the individual that is not at the same time a promise for the future of humanity as a whole. He proceeds systematically through the promises and mysteries that the Christian faith holds surrounding death, while holding the hope of eternity as a constant goal. A precursor to his more rigorous Dogmatics, and partly in preparation for the second assembly of the World Council of Churches in 1954, Eternal Hope was also written just a year after the tragic death of Brunner's son. It is therefore no surprise that he