When, on the first night of our arrival in the "savage" Aucas village, they gave us houses to live in, food and water and wood and fire, things were not so simple for me. My categories began to crumble. I had thought I knew what a savage was like. I had thought I knew exactly how the Gospel would change him. As weeks passed, I began to realize that not only had I been mistaken about these things, but very likely I was just as mistaken about some other categories which had seemed clear before. How readily I had seen Christian virtues in those I called Christians in my own country, and the "works of the flesh" in those who did not bear the Christian label. What was I now to do with the apparent manifestation of virtue -- peace, longsuffering, kindness -- in those who had never heard of Christ? Things were not as I had thought.

An astute, outspoken lay theologian talks to Christians about how they can today find freedom in obedience to Christ's gospel and about the urgent necessity of trying to live this kind of freedom now. He insists that his readers look realistically and relentlessly at their own condition, at the condition of the church -- and that they see how these relate and compare to Christ's gospel. His book, based on certain passages from Hebrews, thus becomes a call to freedom and a call to revolutionary Christianity. William Stringfellow begins by spelling out, in impressive and telling detail, how the church has become mired in secular idolatries and ideologies, both economic and political. Then, in constrast to this situation, he examines Christ's resistance to the temptations of worldly power. Stringfellow ends his book by emphasizing the meaning of the resurrection as the exercise of the freedom of God and sets forth the victory over death and bondage given in Christ. Only in that gift is the Christian free to offer his own life to the world. Only thus is he free in obedience.

Jesus said, "If you love me, keep my commandments." For the Christian, obedience to Christ is axiomatic, it goes without saying. But what many do not understand is that godly obedience is the way to a life characterized by a peace, joy , and freedom that the world cannot know. We don't obey God to gain our salvation. Salvation is God's free gift through faith in the work of Jesus Christ in His life, death, and resurrection. But once saved, a Christian is given a deep desire to love God and want to obey. This book is a study of the way to do that very thing.

Liberty: Ancient Ideas and Modern Perspectives is the first study of the ancient notions of liberty in the interconnected societies of the Ancient Near East, Greece, Rome, and Byzantium and how they relate to modern political theory. This volume gathers the work of historians of antiquity, whose specialisms are geographically and temporally diverse, together with political theorists and legal and political philosophers interested in conceptions of liberty. Together they discuss the rival understandings of liberty in antiquity and the potential offerings of these ancient societies to our contemporary intellectual world. This book aims to broaden our understanding of the conceptual articulations of liberty in the ancient world, from beyond the Graeco-Roman world to other ancient societies to which this world was connected; and to shed light on rival understandings of liberty in antiquity and the role these might play in the current thinking about this concept. The chapters in this book were originally published as a special issue of the journal, History of European Ideas.

'The spiritual centre of the human person, the self', writes the author, 'maintains its fundamental identity for the whole of life on earth and is destined for participation in the eternal life of God... The person is not a succession of separate points at the mercy of the conditions of the moment. God has given us a share in his power as creator, and to create ourselves through our liberty, to go beyond ourselves towards absolute values'. These reflections by a Carthusian novice master for those training for the life of silent love show that in the obedience born of love, one responds to the all encompassing, deeply intimate and sustaining love of God.

Obedience from First to Last explores the theological significance of the obedience of Jesus Christ in Karl Barth's theology. It does this via a threefold consideration of, first, the nature of Jesus' incarnate obedience; second, the relation of that obedience to the obedience of the second triune person of the eternal Son; and third, the effects Jesus' obedience has on our own obedience. Barth not only affirms the pivotal role Jesus' obedience has within the economy of salvation, but by equating that obedience with that of the eternal Son's, Barth gives Jesus' obedience a pre-eminent place within the immanent being of Godself. The obedience of Jesus Christ is seen to have a co-participatory role in God's determination of his own divine being that arises from the primordial act of divine election. This notion bears on our understanding of freedom and obedience: as divine freedom is expressed in divine obedience, so it is with human freedom and human obedience.