Black Mirror, Netflix's dystopian anthology, probes what it means to be human in a technological world. While the show raises interesting, if not disturbing, questions, it refrains from giving answers, putting the onus on viewers to continue the conversation. Accordingly, Theology and Black Mirror engages questions and prominent themes in Black Mirror with resources from the Christian tradition, including the academic disciplines of biblical studies, theology, philosophy, and ethics.

Before the early Christian evangelists were Gospel writers, they were Gospel readers. Their composition process was more complex than simply compiling existing traditions about Jesus, then ordering them into a narrative frame. Rather, these writers were engaged in a creative and dynamic act of theological reception. 'Gospel reading' refers to this innovative and often artistic use of source materials -- from Israel's Scriptures to pre-existing narratives of Jesus-- to produce updated, expanded, or even alternative renditions. This volume explores that process. The common thread running through each chapter is the conviction that the early Christian practice of writing 'gospel' and the 'Gospels' was one of the most hermeneutically creative exercises in ancient literary culture, one that was prompted by the perceived theological significance of Jesus. The contributors seek to demonstrate the intricate dynamics of this controversial figure's theological and textual reception through foundational essays on specific texts and themes.

For the author of the fourth Gospel, there is neither a Christless church nor a churchless Christ. Though John's Gospel has been widely understood as ambivalent toward the idea of 'church', Andrew Byers argues that ecclesiology is as central a Johannine concern as Christology. Rather than focusing on the community behind the text, John's Gospel directs attention to the vision of community prescribed within the text, which is presented as a 'narrative ecclesiology' by which the concept of 'church' gradually unfolds throughout the Gospel's sequence. The theme of oneness functions within this script and draws on the theological language of the Shema, a centerpiece of early Jewish theology and social identity. To be 'one' with this 'one God' and his 'one Shepherd' involves the believers' corporate participation within the divine family. Such participation requires an ontological transformation that warrants an ecclesial identity expressed by the bold assertion found in Jesus' citation of Psalm 82: 'you are gods'.

The Johannine literature has inspired the Church's christological creeds, prompted its Trinitarian formulations, and resourced its ecumenical and social movements. However, while confessional readers find in these texts a divine love for "the world," biblical scholars often detect a dangerous program of harsh polemics arrayed against "the other." In this frame, the Johannine writings are products of an anti-society with its own anti-language articulating a worldview that is anti-ecclesiastical, anti-hierarchical, and, more seriously, anti-Jewish and even anti-Semitic. In New Testament studies, the prefix "anti-" has become almost Johannine. In John and the Others, Andrew Byers challenges the "sectarian hermeneutic" that has shaped much of the interpretation of the Gospel and Letters of John. Rather than "anti-Jewish," we should understand John as opposed to the exclusionary positioning of ethnicity as a soteriological category. Neither is this stream of early Christianity antagonistic towards the wider Christian movement. The Fourth Evangelist openly situates his work in a crowded field of alternative narratives about Jesus without seeking to supplant prior works. Though John is often regarded as a "low-church" theologian, Byers shows that the episcopal ecclesiology of Ignatius of Antioch is compatible with Johannine theology. John does not locate revelation solely within the personal authority of each believer under the power of the Spirit, and so does not undercut hierarchical leadership. Byers demonstrates that the "Other Disciple" is actually a salutary resource for a contemporary world steeped in the negative discourse of othering. Though John's social vision entails othering, the negative "other" in John is ultimately cosmic evil, and his theological convictions are grounded in the most sweeping act of "de-othering" in history, when the divine Other "became flesh and dwelled among us." This early Christian tradition certainly erected boundaries, but all Johannine walls have a "Gate"-Jesus, the Lamb of God slain for the sin of the world that God loves.