This interdisciplinary study is the result of an international and ecumenical meeting of nineteen scholars held in New York at Easter 1998: the Trinity Summit. Biblical experts examine the scriptural roots of trinitarian doctrine, patristic scholars correct those who continue to misinterpret the trinitarian teaching of the Cappadocians and Augustine, and five scholars examine systematic and foundational issues like the viability of social models for the Trinity. The volume ends with a study of the Trinity in art and the challenge of preaching the Trinity today. Each of the papers presented here have been circulated to all of the contributors not only improving the chapters, but also establishing firmer links between the four sections of the book. The international reputation of the participants reflects and guarantees the high quality of this joint work.

Many observers greeted the Second Vatican Council (1962-65) as the most important religious event in the twentieth century. Its implementation and impact are still being felt in the Catholic Church, the wider Christian world, and beyond. One sea change that Vatican II brought concerned Roman Catholic attitudes towards Judaism, Islam, and other religions. Gerald O'Collins breaks fresh ground by examining in detail five documents from the Council which embodied a new mindset about other religious faiths and mandated changes that quickly led to international and national dialogues between the Catholic Church and the followers of non-Christian religions. The book also includes chapters on the insights that prepared the way for the rethinking expressed by Vatican II, and on the follow-up to the Council's teaching found in the work of Pope John Paul II and Jacques Dupuis. O'Collins ably illustrates how the Council made a startling advance in official Catholic teaching about followers of other living faiths. Carefully researched, the book is written in the clear, accessible style that readers of previous works by O'Collins will recognize.

In recent years many books have been published in the area of Christology (who is Jesus in himself?) and soteriology (what did he do as Saviour?). A number of notable, ecumenical documents on Christian ministry have also appeared. But in all this literature there is surprisingly little reflection on the priesthood of Christ, from which derives all ministry, whether the priesthood of all the faithful or ministerial priesthood. This present work aims to fill that gap by examining, in the light of the Scriptures and the Christian tradition, what it means to call Christ our priest. Beginning with a study of the biblical material, the book then moves to the witness to Christ's priesthood coming from the fathers of the Church, Thomas Aquinas, Luther and Calvin, the Council of Trent, the seventeenth-century 'French School', John Henry Newman, Tom Torrance and the Second Vatican Council. The two concluding chapters describe and define in twelve theses the key characteristics of Christ's priesthood and what sharing in that priesthood, through baptism and ordination, involves.

Jesus Our Redeemer examines what it means when Christians call Jesus their 'Redeemer' or 'Saviour'. It tackles such questions as: How can redemptive events in the past (Christ's life, death, and resurrection) bring about saving effects in the present? Why do human beings need redemption, both individually and collectively? What images of God are implied by the saving action of God and by human needs? Gerald O'Collins SJ draws on the scriptures, Christian hymns and texts for worship, literature, the visual arts, and other sources. He examines four major models of how redemption through Christ has been thought to work: theories of deliverance, penal substitution, sacrifice, and transforming love. He concludes by considering the outworking of salvation in the life of the Church, the situation of non-Christians, and the final consummation of human life and the created world at the end of time.

Inspiration: Towards a Christian Interpretation of Biblical Inspiration anchors its study of inspiration firmly in the Scriptures and examines the inspired nature of the Bible and its inspiring impact. Gerald O'Collins begins by examining classical view of inspiration expounded by Karl Barth and Raymond Collins. He takes up the inspired origin of the Old Testament, where earlier books helped to inspire later books, before moving to the New Testament, which throughout shows the inspiring impact of the inherited Scriptures-both in direct citations and in many echoes. The work then investigates the Bible's inspiring influence on Christian worship, preaching, teaching, the visual arts, literature, and life. After a chapter that clarifies the interrelationship between divine revelation, tradition, and inspiration, two chapters expound ten characteristics of biblical inspiration, with special emphasis on the inspiring quality of the Bible. O'Collins explains a major consequence of inspiration, biblical truth, and the grounds on which the Church 'canonized' the Scriptures. After spelling out three approaches to biblical interpretation (the authorial intention, the role of readers, and the primacy of the text itself), the book ends by setting out ten principles for engaging theologically with the Scriptures. An epilogue highlights two achievements of the book. By carefully distinguishing inspiration from divine revelation and biblical truth, it can deliver readers from false problems. This work also underlines the inspiring effects of the Scriptures as part of the Holy Spirit's work of inspiration.

In this fully revised and updated second edition of his accessible account of systematic Christology, Gerald O'Collins continues to challenge the contemporary publishing trend for sensationalist books on Jesus that are supported neither by the New Testament witness nor by mainline Christian beliefs.
This book critically examines the best biblical and historical scholarship before tackling head-on some of the key questions of systematic Christology: does orthodox faith present Jesus the man as deficient and depersonalized? Is his sinlessness compatible with the exercise of a free human will? Does up-to-date exegesis challenge his virginal conception and personal resurrection? Can one reconcile Jesus' role as universal Saviour with the truth and values to be found in other religions? What should the feminist movement highlight in presenting Jesus? This integral Christology is built around the resurrection of the crucified Jesus, highlights love as the key to redemption, and proposes a synthesis of the divine presence through Jesus. Clear, balanced, and accessible, this book should be valued by any student reading systematic theology, anyone training for the ministry in all denominations, as well as interested general readers.

This book examines in depth and at length what the Old Testament and the New Testament hold about the salvation of God's 'other peoples'. The Bible repeatedly witnesses to the universal scope of the divine love for all human beings and the chances of salvation that are available to them. Since the Israelites experienced for many centuries, both at home and abroad, the religion and culture of numerous other peoples, the Old Testament texts have much to say, both positively and negatively, about the religious prospects and destiny of these peoples. In its second half this book scrutinizes what Jesus, the evangelists, Paul and the Letter to the Hebrews indicate about God's loving designs for all human beings. At the end, the book breaks new ground by developing the universal presence of the risen Jesus (along with the Holy Spirit) and his role as universal Wisdom, and the full teaching of the Letter to the Hebrews on the possibility of faith for all people.

This interdisciplinary study follows an international and ecumenical meeting of twenty-four scholars held in New York at Easter 2000: the Incarnation Summit. After an opening chapter, which summarizes and evaluates twelve major questions concerning the Incarnation, five chapters are dedicated to the biblical roots of this central Christian doctrine. A patristic and medieval section corrects misinterpretations and retrieves for today the significance of the Council of Chalcedon (AD 451) and its aftermath, as well as clarifying Aquinas' enduring metaphysical interpretation of the Incarnation. The volume then moves to theological and philosophical debates: three scholars take up such systematic issues as belief in the Incarnation, the self-emptying that it involves, and its compatibility with divine timelessness. The remaining four essays consider the place of the doctrine of the Incarnation in literature, ethics, art, and preaching. There is a fruitful dialogue between experts in a wide range of areas and the international reputation of the participants reflects and guarantees the high quality of this joint work. The result is a well researched, skilfully argued, and, at times, provocative volume on the central Christian belief: the Incarnation of the Son of God.

Since the late 1980s the theme of God's self-revelation has been treated only briefly in Christian theology, at times simply ignored, and often confused with biblical inspiration. Revelation: Towards a Christian Theology of God's Self-Revelation lays out its basic characteristics, and begins by distinguishing between revelation in the primary sense (a living encounter with God's self-disclosure) and in the secondary sense (statements of faith derived from that encounter, or 'propositional' revelation). It considers revelation as transforming and informing, as being 'sacramental' or mediated through words and deeds, as communicated through an endless variety of means and mediators, as related to but distinct from biblical inspiration and truth, and as reaching those of 'other' faiths or of no faith at all. Gerald O'Collins skilfully distinguishes between past (or 'foundational') revelation, present (or 'dependent') revelation, and future (or 'eschatological') revelation. He expounds with ecumenical sensitivity the complex relationship between tradition and scripture. O'Collins moves into controversial areas by insisting that the divine self- revelation takes place only when received by human faith and that 'outside revelation there is no salvation (extra revelationem nulla salus'). This volume offers a coherent account of God's self-revelation, which can serve as a basis for all that follows in theology and for dialogue with those who follow 'other' living faiths or none at all. O'Collins extends and enriches what he has proposed in earlier books and articles about the characteristics of God's self-revelation.

This book anchors its account of the beauty of Jesus Christ to a scheme found in St Augustine of Hippo's Expositions of the Psalms. There Augustine recognized the beauty of Christ at every stage-from his pre-existence ('beautiful in heaven'), through his incarnation, the public ministry ('beautiful in his miracles, beautiful in calling to life'), passion, crucifixion, burial, resurrection ('beautiful in taking up his life again'), and glorious life 'in heaven'. Augustine never filled out this laconic summary by writing a work on Christ and his beauty. The Beauty of Jesus Christ seems to be the first attempt in Christian history to write a comprehensive account of the beauty of Christ in the light of Augustine's list. The work begins by offering a working description of what it understands by beauty as being perfect, harmonious, and radiant. Beauty, above all the divine beauty, enjoys inexhaustible meaning and overlaps with 'the holy' or the awesome and fascinating mystery of God. Loving beauty opens the way to truth and helps us grasp and practise virtue. The books needs to add some items to Augustine's list by recognizing Christ's beauty in his baptism, transfiguration, and post-resurrection sending of the Holy Spirit. It also goes beyond Augustine by showing how the imagery and language Jesus prepared in his hidden life and then used in his ministry witness to the beautiful sensibility that developed during his years at home in Nazareth. Throughout, this book draws on the Scriptures to illustrate and justify Augustine's brief claims about the beauty revealed in the whole story of Christ, from his pre-existence to his risen 'post-existence'. Where appropriate, it also cites the witness to Christ's beauty that has come from artists, composers of sacred music, the creators of icons, and writers.

Inspiration: Towards a Christian Interpretation of Biblical Inspiration anchors its study of inspiration firmly in the Scriptures and examines the inspired nature of the Bible and its inspiring impact. Gerald O'Collins begins by examining classical view of inspiration expounded by Karl Barth and Raymond Collins. He takes up the inspired origin of the Old Testament, where earlier books helped to inspire later books, before moving to the New Testament, which throughout shows the inspiring impact of the inherited Scriptures-both in direct citations and in many echoes. The work then investigates the Bible's inspiring influence on Christian worship, preaching, teaching, the visual arts, literature, and life. After a chapter that clarifies the interrelationship between divine revelation, tradition, and inspiration, two chapters expound ten characteristics of biblical inspiration, with special emphasis on the inspiring quality of the Bible. O'Collins explains a major consequence of inspiration, biblical truth, and the grounds on which the Church 'canonized' the Scriptures. After spelling out three approaches to biblical interpretation (the authorial intention, the role of readers, and the primacy of the text itself), the book ends by setting out ten principles for engaging theologically with the Scriptures. An epilogue highlights two achievements of the book. By carefully distinguishing inspiration from divine revelation and biblical truth, it can deliver readers from false problems. This work also underlines the inspiring effects of the Scriptures as part of the Holy Spirit's work of inspiration.

This book examines in depth and at length what the Old Testament and the New Testament hold about the salvation of God's 'other peoples'. The Bible repeatedly witnesses to the universal scope of the divine love for all human beings and the chances of salvation that are available to them. Since the Israelites experienced for many centuries, both at home and abroad, the religion and culture of numerous other peoples, the Old Testament texts have much to say, both positively and negatively, about the religious prospects and destiny of these peoples. In its second half this book scrutinizes what Jesus, the evangelists, Paul and the Letter to the Hebrews indicate about God's loving designs for all human beings. At the end, the book breaks new ground by developing the universal presence of the risen Jesus (along with the Holy Spirit) and his role as universal Wisdom, and the full teaching of the Letter to the Hebrews on the possibility of faith for all people.

Many observers greeted the Second Vatican Council (1962-65) as the most important religious event in the twentieth century. Its implementation and impact are still being felt in the Catholic Church, the wider Christian world, and beyond. One sea change that Vatican II brought concerned Roman Catholic attitudes towards Judaism, Islam, and other religions. Gerald O'Collins breaks fresh ground by examining in detail five documents from the Council which embodied a new mind set about other religious faiths and mandated changes that quickly led to international and national dialogues between the Catholic Church and the followers of non-Christian religions. The book also includes chapters on the insights that prepared the way for the re-thinking expressed by Vatican II, and on the follow-up to the Council's teaching found in the work of Pope John Paul II and Jacques Dupuis. O'Collins ably illustrates how the Council made a startling advance in official Catholic teaching about followers of other living faiths. Carefully researched, the book is written in the clear, accessible style that readers of previous works by O'Collins will recognize.

This interdisciplinary study follows an international and ecumenical meeting of twenty-one scholars held in New York at Easter 2003: the Redemption Summit. After an opening chapter, which explores seven central questions for writers on redemption, five chapters are dedicated to the scriptural roots of the doctrine. A section on the patristic and medieval periods then examines the interpretation of redemption through the centuries. The volume moves on to foundational and systematic issues: the problem of horrendous evil, karma and grace, and differing views on justification. Studies on the redemption in literature, art, music, and preaching form the final part. There is a fruitful dialogue between experts in a wide range of areas and the international reputation of the participants reflects and guarantees the high quality of this joint work. The result is a well researched, skilfully argued, and, at times, provocative volume on the central Christian belief: the redemption of human beings through Jesus Christ.

Nineteen scholars from different universities, churches, and continents gathered in New York at Easter 1998 for the Trinity Summit. They are experts in a variety of fields: the Bible, ancient Christian writers, ancient Jewish writers, theology, philosophy, art, and preaching. This book is the result of that meeting: a well-researched, skilfully argued, and at times provocative volume on the belief at the very heart of Christianity: the Holy Trinity.

Jesus Our Redeemer examines what it means when Christians call Jesus their 'Redeemer' or 'Saviour'. It tackles such questions as: How can redemptive events in the past (Christ's life, death, and resurrection) bring about saving effects in the present? Why do human beings need redemption, both individually and collectively? What images of God are implied by the saving action of God and by human needs? Gerald O'Collins SJ draws on the scriptures, Christian hymns and texts for worship, literature, the visual arts, and other sources. He examines four major models of how redemption through Christ has been thought to work: theories of deliverance, penal substitution, sacrifice, and transforming love. He concludes by considering the outworking of salvation in the life of the Church, the situation of non-Christians, and the final consummation of human life and the created world at the end of time.

This interdisciplinary study follows an international and ecumenical meeting of twenty-one scholars held in New York at Easter 2003: the Redemption Summit. After an opening chapter, which explores seven central questions for writers on redemption, five chapters are dedicated to the scriptural roots of the doctrine. A section on the patristic and medieval periods then examines the interpretation of redemption through the centuries. The volume moves on to foundational and systematic issues: the problem of horrendous evil, karma and grace, and differing views on justification. Studies on the redemption in literature, art, music, and preaching form the final part. There is a fruitful dialogue between experts in a wide range of areas and the international reputation of the participants reflects and guarantees the high quality of this joint work. The result is a well researched, skilfully argued, and, at times, provocative volume on the central Christian belief: the redemption of human beings through Jesus Christ.

A 1963 report on tradition from the Faith and Order Commission of the World Council of Churches signalled a substantial convergence between the churches over Christian tradition and its relationship to Scripture. However, since the 1960s theologians have regularly ignored the theme of tradition. The few who have discussed this theme have not used the help provided by some sociologists towards understanding the role of tradition in human and religious life: for instance, as being all-pervasive and as shaping the identity of various societies and groups. The process and presence of Christian tradition embrace baptism and other sacraments, Bible, creeds and other doctrines, art, architecture, hymns, pilgrimages, literature, the celebration of Christmas, Easter and other feasts, and much else besides. Particular traditions can call for scrutiny and reform. Tradition: Understanding Christian Tradition proposes various criteria (e.g. the message of the Scriptures and spiritual experience) for discerning and evaluating specific traditions. Through the power of the Holy Spirit, the risen Christ himself is the central Tradition (upper case) at the heart of all Christian traditions. The Spirit remains the primary bearer of the Church's tradition; the secondary agents of tradition include not only ordained ministers but also all the baptized faithful. In the history of Christianity, tradition has interpreted and actualized the Scriptures, but has also been interpreted and challenged by them. An appendix explains the insights coming from specialists in the study of collective memory; their work also sheds light on the workings of Christian tradition.

Since the late 1980s the theme of God's self-revelation has been treated only briefly in Christian theology, at times simply ignored, and often confused with biblical inspiration. Revelation: Towards a Christian Theology of God's Self-Revelation lays out its basic characteristics, and begins by distinguishing between revelation in the primary sense (a living encounter with God's self-disclosure) and in the secondary sense (statements of faith derived from that encounter, or 'propositional' revelation). It considers revelation as transforming and informing, as being 'sacramental' or mediated through words and deeds, as communicated through an endless variety of means and mediators, as related to but distinct from biblical inspiration and truth, and as reaching those of 'other' faiths or of no faith at all. Gerald O'Collins skilfully distinguishes between past (or 'foundational') revelation, present (or 'dependent') revelation, and future (or 'eschatological') revelation. He expounds with ecumenical sensitivity the complex relationship between tradition and scripture. O'Collins moves into controversial areas by insisting that the divine self- revelation takes place only when received by human faith and that 'outside revelation there is no salvation (extra revelationem nulla salus'). This volume offers a coherent account of God's self-revelation, which can serve as a basis for all that follows in theology and for dialogue with those who follow 'other' living faiths or none at all. O'Collins extends and enriches what he has proposed in earlier books and articles about the characteristics of God's self-revelation.

The bestselling Catholicism has now been revised and updated for an eagerly-anticipated second edition. This lucid and accessible account explains how Roman Catholicism and its beliefs and practices came to be what they are. Renowned scholars Gerald O'Collins and Mario Farrugia move through history to sum up the present characteristics of Catholic Christianity and the major challenges it faces in the third millennium. Clear and engaging, the authors present matters in a fresh and original way. They skilfully depict the Catholic heritage and show that Catholicism is a dynamic and living faith. O'Collins and Farrugia engage with contemporary moral issues and explore the challenges which Catholics and other Christians must face. This is an authoritative, lively, and up-to-date introduction to Catholicism for the twenty-first century.

In recent years many books have been published in the area of Christology (who is Jesus in himself?) and soteriology (what did he do as Saviour?). A number of notable, ecumenical documents on Christian ministry have also appeared. But in all this literature there is surprisingly little reflection on the priesthood of Christ, from which derives all ministry, whether the priesthood of all the faithful or ministerial priesthood. This present work aims to fill that gap by examining, in the light of the Scriptures and the Christian tradition, what it means to call Christ our priest.
Beginning with a study of the biblical material, the book then moves to the witness to Christ's priesthood coming from the fathers of the Church, Thomas Aquinas, Luther and Calvin, the Council of Trent, the seventeenth-century 'French School', John Henry Newman, Tom Torrance and the Second Vatican Council. The two concluding chapters describe and define in twelve theses the key characteristics of Christ's priesthood and what sharing in that priesthood, through baptism and ordination, involves.

Despite an enormous amount of literature on St Augustine of Hippo, this work provides the first examination of what he taught about the resurrection of Jesus Christ. Augustine expounded Christ's resurrection in his sermons, letters, Answer to Faustus the Manichean, the City of God, Expositions of the Psalms, and the Trinity. Saint Augustine on the Resurrection of Christ: Teaching, Rhetoric, and Reception explores what Augustine held about the centrality of Christ's resurrection from the dead, the agency of Christ's resurrection, and the nature of his risen existence. Leading scholar, Gerald O'Collins, investigates the impact of his resurrection on others and his mediatory role as the risen High Priest. O'Collins then unpicks Augustine's rhetorical justification for the resurrection of Christ: evidence from creation, human history, and the desires of all human beings. This groundbreaking study illustrates the enduring significance of Augustine's teaching on and apologetic for the resurrection, and updates, augments, and corrects what Augustine held.