Movement, smell, vision, and other perceptual experiences are ways of thinking and orienting ourselves in the world. And yet the appeal to experience as resource for theology, though a significant shift in contemporary scholarship, has seldom received nuanced investigation. How do embodied differences like gender, race, disability, and sexuality highlight theological analysis and connect to perceptual experience and theological imagination? In Meaning in Our Bodies, Heike Peckruhn offers historical and cultural comparisons, showing how sensory experience may order normalcy, social status, or communal belonging. Ultimately, she argues that scholars who appeal to the importance of bodily experiences need to acquire a robust and nuanced understanding of how sensory perceptions and interactions are cultural and theological acts of making meaning.

The key question this volume addresses is 'how does Bonhoeffer's thought help to re(dis)cover the doctrine of Christ's two natures and one person and understand and renew it in its significance for a modern post-metaphysical and secular world?' The volume takes a fresh look at Dietrich Bonhoeffer's Christology and brings it into a fruitful dialogue with current Christological debates. In a multi-perspectival, pluralistic world, Bonhoeffer's thinking offers a productive basis for conceptually incorporating the openness required for this task into academic theology. Bonhoeffer's theology offers a starting point for the recovery of a productive Christology that reflects the plurality of the globalized world, as Bonhoeffer's Christology begins precisely with this integration into worldly reality, whereby the world is understood in its plurality and polyphony. In this way, he characterizes his enterprise as follows: "What keeps gnawing at me is the question, what is Christianity, or who is Christ actually for us today" (DBWE 8, 362). Accordingly, it opens itself up not only to inner-Christian discussion but also to non-Christian worldviews, from which a basic ethical demand follows.

Did Jesus want there to be a Church that would continue his work? What is her message, what constitutes it? How should the Church proclaim the gospel of Christ? What structure is there for the sacred, the mystery? In this book Paul Avis presents his answer to these questions as a fruit of more than twenty years of research and reflection. He argues that there is something solid and dependable at the foundation of the Church's life and mission. The Church is often battered and divided, but at its core is a treasure that is indestructible.Jesus did want a church in a sense, but not as we know it. What is clear is that Jesus himself proclaimed the gospel of the Kingdom and that his disciples proclaimed the gospel whose content was Jesus Christ himself, the Kingdom in person. So a chapter is devoted to the relationship between the Church and the gospel that it confesses. A complementary approach to the mystery of Christianity is the quest for the essence of Christianity, a classic gambit of modern theology. The last major study of this question was by Stephen Sykes in 1984 and that left several matters hanging in the air. This quest brings us back to Jesus with the formula, 'Christianity is Christ'. But this proves to be not the simplistic slogan that it first appears, as it opens up into a set of concepts that elucidate the structure of Christian belief, the texture of faith. When these are articulated in a critical way, they reveal the abiding structure of Christian theology, in which certain polarities (nature and grace, reason and revelation, immanence and transcendence) are inescapable. But the more we probe these, the more we come up against the limits of human thought about the divine, so the book concludes with a reflection on paradox and mystery.

What did Paul mean when he wrote that the foolishness of God is wiser than human wisdom? Through close analysis of the sixteenth-century reception of Paul's discourses of folly, this book examines the role of the New Testament in the development of what Erasmus and John Calvin refer to as the "Christian philosophy." Erasmus and Calvin on the Foolishness of God reveals the importance of Pauline rhetoric in the development of humanist critiques of scholasticism while charting the formation of a specifically affective approach to religious epistemology and theological method. As the first book-length examination of Calvin's indebtedness to Erasmus, which also considers the participation of Bullinger, Pellikan, and Melanchthon in an Erasmian exegetical milieu, it is a case study in the complicated cross-confessional exchange of ideas in the sixteenth century. Kirk Essary examines assumptions about the very nature of theology in the sixteenth century, how it was understood by leading humanist reformers, and how ideas about philosophy and rhetoric were received, appropriated, and shared in a complex intellectual and religious context.