Depression is difficult to define. It is commonly described as a chemical imbalance, a subjective experience of despondency, or even a semiotic construct. The various theories of depression-biochemical, psychological, cultural-often reflect one's philosophical anthropology. How one defines the human person is telling in how one defines mental disorder. Philosophy and the sciences tend to offer reductive explanations of what it means to be human, and such approaches rarely consider that we may be spiritual beings and so fail to entertain a theological approach.Peter J. Bellini invites us to reimagine the person in light of the image of God in Christ, the divine enfleshed in human weakness. The Cerulean Soul responds to real challenges in the sciences and philosophy and offers a relational theological anthropology shaped by a cruciform framework that assumes and affirms human contingency, limitation, and fallenness. With reference to Christ's incarnation, Bellini reveals how depression is inexorably tied to our relationship with God as his created beings: original, fallen, and renewed. Despondency serves as a biosocial and spiritual marker for our human weakness, brokenness, and spiritual struggle for meaning and wholeness. Further, it is a call to grow, to be restored, and to be made holy in the image of God in Christ. What emerges is a therapeia of the imago for depression that fills the gaps in our present attempts to determine the malady's etiology and treatment. Taking the missio Dei of union with the risen Christ as its goal, The Cerulean Soul opens up the perennial problem of human despondency to an eschatological trajectory of hope and peace, redemption and transformation, given freely in Christ through the healing and sanctifying work of the Holy Spirit. Christoformity, informed by the subversive kingdom of God, gives new form to all persons, "abled" and "disabled".

This is an in-depth analysis of the malaise of contemporary Western civilization, based upon its modern and post modern ideological and philosophical underpinnings. And, from that grounding, it is a study that proceeds to offer a cogent diagnosis of an (if not the) intellectual problem lying at its epicenter.The author identifies that challenge as the demise of a concern for ontology amid a preoccupation with epistemology which, as he demonstrates, characterizes the philosophical consensus dominating that civilization, particularly since the Enlightenment. The author sets forth as a valuable resource for remedying that dilemma an Eastern ascetic theologian, who is shown to provide resource for rethinking a theology of mission for the present day, viewed within the parameters of the theology of John Wesley. Bellini's work addresses all of the above, and does so within the framework of recovering the apostolic concept of participation in Christ, from the standpoint of what he calls a Radical Orthodoxy perspective. In short, this is a study that does not stop with a cogent cultural evaluation and critique, but also offers a prescriptive response. He finds in Maximus the Confessor a "participatory view of ontology, in continuity with a Christological ontology of participation," which has special relevance for the global Christianity of the twenty first century. Following Maximus, as well as Wesley's prevenient grace, Bellini champions a worldview that discerns within every culture some "point of similarity" or contact, "however vague, wounded or fallen," with the universal witness of the Holy Spirit.