The Prologue of the Gospel of John identifies Jesus Christ as the eternal Word or Logos of the Father, who became flesh for the salvation of the world. Yet the world that Christ saves is his world from the beginning, for he is also the Logos of creation, the one “through whom all things were made” (John 1:3). This divinely revealed claim has profound implications not only for theology but also for metaphysics, whose relation to Christian doctrine was undermined over the course of the twentieth century, such that the Christian faith has become an increasingly private affair rather than a credible account of reality and an invitation to participate more fully in it. With Christ, the Logos of Creation, John Betz seeks to recover a Christ-centered, analogical metaphysics and to establish the indispensability of such metaphysics for Christian theology and the Christian vision of reality. In Part I, he dispels the fog of confusion about analogical metaphysics and addresses the ecumenical issues posed by Karl Barth’s famous rejection of the analogia entis. Part II demonstrates how analogical metaphysics helps to explain Christian doctrine and sheds new light on the interrelationship between individual doctrines, including Trinitarian theology, Christology and soteriology, and theological anthropology. In Part III, Betz explores how this analogical perspective can aid in resolving a number of theological disputes, including the metaphysical relationship between nature and grace and the issue of divine humility. Finally, Part IV outlines further directions toward a fully Christological metaphysics that is proportionate both to the challenges of modern theology and the reality of our life in Christ the Logos.

After Enlightenment: Hamann as Post-Secular Visionary is a comprehensive introduction to the life and works of eighteenth-century German philosopher, J. G. Hamann, the founding father of what has come to be known as Radical Orthodoxy. Provides a long-overdue, comprehensive introduction to Haman's fascinating life and controversial works, including his role as a friend and critic of Kant and some of the most renowned German intellectuals of the age Features substantial new translations of the most important passages from across Hamann's writings, some of which have never been translated into English Examines Hamann's highly original views on a range of topics, including faith, reason, revelation, Christianity, biblical exegesis, Socrates, theological aesthetics, language, sexuality, religion, politics, and the relationship between Judaism and Christianity Presents Hamann as the 'founding father' of a distinctly post-modern, post-secular theology and, as such, as an alternative to the 'postmodern triumvirate' of Nietzsche, Heidegger, and Derrida Considers Hamann's work as a touchtone of modern Jewish-Christian dialogue, in view of debates with his friend Moses Mendelssohn Explores Hamann's role as the visionary founder of a 'metacritical' movement that radically calls into question the basic principles of modern secular reason, and thus reprises the debate between those defending Hamann's views and those labeling him the bête noir of the Enlightenment

The Holy One in Our Midst: An Essay on the Flesh of Christ aims to defend the doctrine of the extra Calvinisticum—the doctrine that maintains the Son of God was not restricted to the flesh of Christ during the incarnation—by arguing that it is logically coherent, biblically warranted, catholically orthodox, and theologically useful. It shows that none of the standard objections are devastating to the extra, that the doctrine is rooted in the claims of Christian Scripture and not merely a remnant of perfect being philosophical theology, and that the doctrine plays an important role in contemporary theological discussion. In this way, James R. Gordon revives an important Catholic doctrine that has fallen out of favor in contemporary theology. Secondarily, this project aims to integrate biblical, philosophical, and systematic theology by showing that the tools and methods of each distinct discipline can contribute to the goals and aims of the others.

If God is transcendent, how can human beings speak meaningfully about him? The answer lies in analogy, which recognizes both similarity and dissimilarity between God and our God-talk. In his erudite study, Archie Spencer argues for a christological account of analogy as the answer to the problem of God's speakability.

How can finite creatures know an infinite God? Retrieving key insight from Scripture and patristic, medieval, and modern theologians, Ronni Kurtz offers a rich analysis of divine incomprehensibility. While our language cannot capture the full mystery of God, we can learn to speak of God faithfully, truthfully, and prayerfully.

In numerous works both before and after his papal election, John Paul II offers ample reflection on the themes of personhood, relationality, and sexual complementarity, but while he advances a clearly articulated theology of femininity and motherhood, as in his apostolic letter Mulieris Dignitatem, he might seem to offer no equivalent treatment of masculinity and fatherhood. In Viri Dignitatem, David Delaney seeks to surface and systematize the rich but often overlooked theology of masculinity and fatherhood that is found dispersed throughout John Paul II’s writings, demonstrating its essentiality for understanding his larger anthropology. In the first part of the study, Delaney treats the foundations of this anthropology, establishing John Paul II’s thought on personhood, relation, and human action. Building on this, the second part considers sexual differentiation, drawing out from John Paul II’s teaching on the body, femininity, Mary, and the Church his corresponding perspective on masculinity, which is itself rooted in nuptial complementarity and the revealing work of Christ. The third part focuses on John Paul II’s theology of fatherhood, which Delaney presents as both a natural and spiritual vocation that is based on the Fatherhood of God as this is manifested and imaged by the incarnate Son. Finally, the fourth part provides a synthetic assessment of this theology of masculinity and fatherhood, showing its coherence and addressing contemporary criticisms and misinterpretations. At a time of accelerating crises of sexuality, the family, and fatherhood, Delaney’s Viri Dignitatem provides a welcome and important elaboration of John Paul II’s teaching on the dignity and vocation of man.