Everyone agrees that theology has failed; but the question of how to understand and respond to this failure is complex and contested. Against both the radical orthodox attempt to return to a time before the theology’s failure and the deconstructive theological attempt to open theology up to the hope of a future beyond failure, Rose proposes an account of Christian identity as constituted by, not despite, failure. Understanding failure as central to theology opens up new possibilities for confronting Christianity’s violent and kyriarchal history and abandoning the attempt to discover a pure Christ outside of the grotesque materiality of the church. The Christian mystical tradition begins with Dionysius the Areopagite’s uncomfortable but productive conjunction of Christian theology and Neoplatonism. The tensions generated by this are central to Dionysius’s legacy, visible not only in subsequent theological thought but also in much twentieth century continental philosophy as it seeks to disentangle itself from its Christian ancestry. A Theology of Failure shows how the work of Slavoj Žižek represents an attempt to repeat the original move of Christian mystical theology, bringing together the themes of language, desire, and transcendence not with Neoplatonism but with a materialist account of the world. Tracing these themes through the work of Dionysius and Derrida and through contemporary debates about the gift, violence, and revolution, this book offers a critical theological engagement with Žižek's account of social and political transformation, showing how Žižek's work makes possible a materialist reading of apophatic theology and Christian identity.

Aristotle's cosmological argument is the foundation of Aquinas's doctrine of God. For Thomas, the cosmological argument not only speaks of God's existence but also of God's nature. By learning that the unmoved mover is behind all moving objects, we learn something true about the essence of God-principally, that God is immobile. But therein lies the problem for Thomas. The Catholic Church had already condemned Aristotle's unmoved mover because, according to Aristotle, the unmoved mover is unable to be the moving cause (i.e., Creator) and governor of the universe-or else he would cease to be immobile. By seeking to baptize Aristotle into the Catholic Church, however, Thomas gave his life to seeking to explain how God can be both immobile and the moving cause of the universe. Thomas even looked to the pantheistic philosophy of Pseudo-Dionysius for help. But even with Dionysius's aid, Thomas failed to reconcile the god of Aristotle with the Trinitarian God of the Bible. If Thomas would have rejected the natural theology of Aristotle by placing the doctrine of the Trinity, which is known only by divine revelation, at the foundation of his knowledge of God, he would have rid himself of the irresolvable tension that permeates his philosophical theology. Thomas could have realized that the Trinity alone allows for God to be the only self-moving being-because the Trinity is the only being not moved by anything outside himself but freely capable of creating and controlling contingent things in motion.

Find the goodin your failure. Failure is a fact of life, one we’d rather forget. Fortunately it has a silver lining. Failure, the Back Door to Success shows us how God uses even our sins, shortcomings, and weaknesses in His perfect plan. It will inspire you to: Learn from the past without being controlled by it Embrace your limitations Accept yourself as God accepts you Be more gracious toward others Redefine your idea of success Easy to follow, illustrated with engaging stories, and deeply encouraging, Failure, the Back Door to Success speaks straight to the heart. It will make you feel free to try and unafraid of failing, knowing that God is the one at work in you, and that he’s not finished yet. And that’s the first step toward success, every time. “This book is sorely needed in our overanalyzed, under-motivated, and guilt-ridden Christian society. It can be a life changer to anyone tired of the old one-step-forward-and-two-steps-backward routine.” — Howard G. Hendricks

What does failure mean for theology? In the Bible, we find some unsettling answers to this question. We find lastness usurping firstness, and foolishness undoing wisdom. We discover, too, a weakness more potent than strength, and a loss of life that is essential to finding life. Jesus himself offers an array of paradoxes and puzzles through his life and teachings. He even submits himself to humiliation and death to show the cosmos the true meaning of victory. As David Bentley Hart observes, "most of us would find Christians truly cast in the New Testament mold fairly obnoxious: civically reprobate, ideologically unsound, economically destructive, politically irresponsible, socially discreditable, and really just a bit indecent." By incorporating the work of scholars working with a range of frameworks within the Christian tradition, Theologies of Failure aims to offer a unique and important contribution to understanding and embracing failure as a pivotal theological category. As the various contributors highlight, it is a category with a powerful capacity for illuminating our theological concerns and perspectives. It is a category that frees us to see old ideas in a brand-new light, and helps to foster an awareness of ideas that certain modes of analysis may have obscured from our vision. In short, this book invites readers to consider how both theology and failure can help us ask new questions, discover new possibilities, and refuse the ways of the world.

Understanding Biblical Theology clarifies the catch-all term “biblical theology,” a movement that tries to remove the often-held dichotomy between biblical studies for the Church and as an academic pursuit. This book examines the five major schools of thought regarding biblical theology and handles each in turn, defining and giving a brief developmental history for each one, and exploring each method through the lens of one contemporary scholar who champions it. Using a spectrum between history and theology, each of five “types” of biblical theology are identified as either “more theological” or “more historical” in concern and practice: Biblical Theology as Historical Description (James Barr) Biblical Theology as History of Redemption (D. A. Carson) Biblical Theology as Worldview-Story (N. T. Wright) Biblical Theology as Canonical Approach (Brevard Childs) Biblical Theology as Theological Construction (Francis Watson). A conclusion suggests how any student of the Bible can learn from these approaches.

Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Themelios is published three times a year online at The Gospel Coalition (http://thegospelcoalition.org/themelios/) and in print by Wipf and Stock. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. General Editor: D. A. Carson, Trinity Evangelical Divinity School Managing Editor: Brian Tabb, Bethlehem College and Seminary Consulting Editor: Michael J. Ovey, Oak Hill Theological College Administrator: Andrew David Naselli, Bethlehem College and Seminary Book Review Editors: Jerry Hwang, Singapore Bible College; Alan Thompson, Sydney Missionary & Bible College; Nathan A. Finn, Southeastern Baptist Theological Seminary; Hans Madueme, Covenant College; Dane Ortlund, Crossway; Jason Sexton, Golden Gate Baptist Seminary Editorial Board: Gerald Bray, Beeson Divinity School Lee Gatiss, Wales Evangelical School of Theology Paul Helseth, University of Northwestern, St. Paul Paul House, Beeson Divinity School Ken Magnuson, The Southern Baptist Theological Seminary Jonathan Pennington, The Southern Baptist Theological Seminary James Robson, Wycliffe Hall Mark D. Thompson, Moore Theological College Paul Williamson, Moore Theological College Stephen Witmer, Pepperell Christian Fellowship Robert Yarbrough, Covenant Seminary