Come, Lord Jesus invites readers to enter more deeply into the mystery and wonder of the Incarnation of Christ. For each day from the first Sunday of Advent to the Feast of the Epiphany, readings, prayers, and suggestions for daily devotions help readers interact imaginatively with the reactions and feelings of the biblical figures involved with the story of Jesus' birth. Rowell and Chilcott-Monk focus particularly on Mary, her "yes" to God at the Annunciation, and her own journey from Bethlehem to Calvary. The title of the book is a translation of a New Testament prayer, Maranatha , an expression of the longing, hope, and unity of purpose among the first followers of Christ. At a time of year when commercial pressures threaten to obscure the child in the manger, Come, Lord Jesus will focus hearts and minds afresh on the miracle of love at work among us.

The essays in this volume were written when John Henry Newman was a Fellow of Oriel College, Oxford. He wrote the first, on biblical miracles "The Miracles of Scripture," in 1825-26, as a relatively young man; the other, "The Miracles of Early Ecclesiastical History," was written in 1842-43. A comparison of the two essays displays a shift in Newman's theological stances.

In the earlier essay, Newman argues in accordance with the theology of evidence of his time, maintaining that the age of miracles was limited to those recorded in the Old Testament scriptures and in the Gospels and Acts. He asserts that biblical miracles served to demonstrate the divine inspiration of biblical revelation and to attest to the divinity of Christ. However, with the end of the apostolic age, the age of miracles came to an end; miracles reported from the early ages of the Church Newman dismissed as suspicious and possibly fraudulent. With this view, Newman entered into an ongoing debate between the skepticism of Hume and Paine and its continuation in the utilitarianism of Bentham, on the one hand, and the views of Christian apologists rebutting Hume's arguments, on the other.

In "The Miracles of Early Ecclesiastical History," Newman can be seen as coming closer to accepting the doctrines of the Catholic Church. He rejects the stance he took in "The Miracles of Scripture," now arguing for a continuity of sacred history between the biblical and ecclesiastical periods. He had clearly abandoned the position of "evidence theologians" that miracles ended after the time of the Apostles. Newman's movement between the writing of the two essays is essentially a growing into a deeper awareness of the Church as a divine society in whose life miracles and supernatural gifts were to be expected.

This important new collection of essays on a topic of vital importance is by a group of scholars from ten countries, from a wide range of Christian traditions, East and West, and from various academic disciplines.
What has happened to sacramentality in an age which is on the one hand visual and on the other culturally cast adrift from the traditional symbolic universe in which sacramental theology was naturally at home? This book is not just confined to a discussion of Eucharistic theology. It examines both the historical roots of sacramentality, the concept of a sacral person, ways in which sacramentality may be re-envisioned and the flourishing roday of churches of a largely non-sacramental style in an age which is increasingly visual rather than verbal.
The vital importance of the subject of this book is confirmed by the distinction of the contributors--David Brown (Professor of Theology at Durham University), Timothy Jenkins (Cambridge), Bishop Geoffrey Rowell (Oxford), Jeremy Begbie (St. Andrews and Cambridge), Ann Loades (Durham), David N. Power (Catholic University of America), Sven-Erik Brodd (Uppsala), Peter Bouteneff (St. Vladimir's Seminary, New York) and Susan A. Ross (Loyola University, Chicago).

1983 marked the 150th anniversary of John Keble's Assize Sermon, a sermon which Newman recognized as the beginning of the Oxford Movement. The religious revival which it signalled, though originating in a particular political challenge to the Church of England, was far-reaching in its effect. The continuity and catholic identity of Anglicanism was powerfully affirmed; sacramental worship was restored to a central place in Anglican devotion; religious orders were revived; and both in the mission field and in the slums, devoted priests laboured with new vigour and a new sense of the Church. This study of some of the major themes and personalities of the Catholic revival in Anglicanism highlights some of these aspects, and in particular, points to the close relationship between theology and sacramental spirituality which was at the heart of the movement. To recognize this central characteristic of the revival can contribute much, the author believes, to the renewal of the Catholic tradition in Anglicanism today.