In this provocative study, Dr Moltmann develops his interest in political theology with particular reference to the questions of liberation, joy and the glory of God. How, he asks, can we laugh and rejoice when there are still so many tears to be wiped away and when new tears are being added every day? He cites the recent musical Fiddler on the Roof. Are the Jewish congregation here singing just to forget, or is there really such a thing as freedom in the midst of slavery, joy in the midst of suffering ? The rest of his extended essay investigates the possibility that in playing we can anticipate our liberation and with laughter rid ourselves of the bonds which alienate us from real life. David Jenkins, who writes an extended introduction and comment, takes up two points from Dr Moltmann's work. Moltmann argues that instead of using God to enjoy the world, men can now use the world to enjoy God. Furthermore, this development liberates the concept of 'God' to become what it really is, free and sovereign, instead of an idea enmeshed in our own plans and purposes.

“My vocation was supposed to be joy, and I was speaking at funerals.” Shortly after being hired by Yale University to study joy, Angela Gorrell got word that a close family member had died by suicide. Less than a month later, she lost her father to a fatal opioid addiction and her nephew, only twenty-two years old, to sudden cardiac arrest. The theoretical joy she was researching at Yale suddenly felt shallow and distant—completely unattainable in the fog of grief she now found herself in. But joy was closer at hand than it seemed. As she began volunteering at a women’s maximum-security prison, she met people who suffered extensively yet still showed a tremendous capacity for joy. Talking with these women, many of whom had struggled with addiction and suicidal thoughts themselves, she realized: “Joy doesn’t obliterate grief. . . . Instead, joy has a mysterious capacity to be felt alongside sorrow and even—sometimes most especially—in the midst of suffering.” This is the story of Angela’s discovery of an authentic, grounded Christian joy. But even more, it is an invitation for others to seize upon this more resilient joy as a counteragent to the twenty-first-century epidemics of despair, addiction, and suicide—a call to action for communities that yearn to find joy and are willing to “walk together through the shadows” to find it.

The quest for joy is as universal as it is elusive. Happiness is that which all human beings desire; yet only few ever discover it in deeply personal and lasting experiences. Among the theologians and philosophers who sought to apprehend a personal experience of joy, the great colonial thinker Jonathan Edwards (1703-1758) stands out as a brilliant voice from the past, speaking boldly on what constitutes the true nature of joy, as well as identifying the sad and deceiving counterfeits to real happiness. In A Theology of Joy: Jonathan Edwards and Eternal Happiness in the Holy Trinity, Reformed pastor and Edwards scholar Matthew Everhard studies the primary works of the puritan sage, combing through his many sermons, manuscripts, and major treatises to uncover and systematize the primary concepts, images, and motifs related to joy. This book works through such important pieces as Edwards' The Religious Affections, The End for Which God Created the World, and The Miscellanies; as well as some of Edwards lesser-known writings such as his "Treatise on Grace" and his "Essay on the Trinity." These literature studies identify important strands of Edwards' public teaching and private musings on the concept of happiness. As the book progresses, Everhard begins to group together Edwards' thoughts on joy and happiness into several major categories; especially as they relate to the doctrine of the Trinity, salvation, the holy life, and the believer's final estate in Heaven. Concluding the study, Everhard makes several practical applications that are especially relevant to ministers of the gospel, as well as to all Christians generally.

A life of consecration prefigures what Christians hope for by calling into question the value of power, sexuality, and material possessions. Religious life challenges the idea that these things alone bring happiness and shows that we can be more fulfilled, happier, and more whole without being attached to them. Furthermore, detaching ourselves from these desires allows others to live with more dignity and greater ease, as well. Consecrated life, then, is a prophetic witness to the joy of the eschatological call of Christianity. In the words of Pope Francis to religious men and women leading up to the Year of Consecrated Religious, “Wake up the world! Be witnesses of a different way of doing things, of acting, of living!”

Series statment also appears as: Concilium: religion in the seventies. Includes bibliographical references.

There is within all theological utterances something of the ridiculous, perhaps more so in Christianity, given its proclivity for the paradoxical and the childlike. Few theologians are willing to discuss how consent to the Christian doctrine often requires a faith that goes beyond reason. There seems to be a fear that the association of theology with the absurd will give fuel to the sceptic's refrain: 'You can't seriously believe in all that nonsense.' Josephine Gabelman considers the legitimacy of the sceptic's objection and explores the possibility that an idea can be contrary to rationality and also true and meaningful using the systematic analysis of central stylistic features of literary non sense such as Lewis Carroll's Alice stories. Gabelman sets up a nonsense theology by considering the practical and evangelical ramifications of associating Christian faith with nonsense literature and, conversely, the value of relating theological principles to the study of literary nonsense.Ultimately, Gabelman says, faith is always a risk and a strictly rational apologetic misrepresents the nature of Christian truth.

Your God is too somber if your posture before him lacks a spirit of joy and a commitment to rejoice as much as possible. While life has its sadness and tragedy, the good news of Jesus Christ is that God’s kingdom has won; and the suffering we face for a time is shorter compared with the endless delight that God promises. So, “Rejoice in the Lord always; again I will say, Rejoice!” (Phil 4:4). Your God is too somber if you embrace a theology of tears, rather than a theology of laughter. Of course, salvation and Christ’s sacrifice are serious business, and we should engage in moments of penitential reflection, confession, and atonement. But all of this so we can shake off the shackles of our shortcomings and celebrate God fully and joyfully. Your God is too somber if you fail to see the humor in the Bible: the calls to joy, paradox, irony, burlesque, play, and wordplay. God laughs, sometimes with us, sometimes at us, and Jesus’s humor is evident in parables and sayings, with the goal of teaching us the truth. Is your God too somber? This book aims to help you answer that question.