All too often, the Christian understanding of salvation has been one-dimensional, reducing all that God has done for us to a single conception or idea. Tom Greggs, one of today's leading theologians, offers a brief, accessibly written, but theologically substantive treatment of the doctrine of salvation. Drawing on the broad tradition of the church and the Christian faith in explaining the Christian understandings of salvation, Greggs challenges the contemporary church to be captured afresh by the immeasurable height, depth, and breadth of God's saving actions.

After writing and teaching on the subject for nearly thirty years, this beloved professor of theology presents a major volume on the atoning work of Christ.

This book is perhaps one of the most misunderstood works of Catholic theology of our time. Critics contend that von Balthasar espouses universalism, the idea that all men will certainly be saved. Yet, as von Balthasar insists, damnation is a real possibility for anyone. Indeed, he explores the nature of damnation with sobering clarity. At the same time, he contends that a deep understanding of God’s merciful love and human freedom, and a careful reading of the Catholic tradition, point to the possibility—not the certainty—that, in the end, all men will accept the salvation Christ won for all. For this all-embracing salvation, von Balthasar says, we may dare hope, we must pray and with God’s help we must work. The Catholic Church’s teaching on hell has been generally neglected by theologians, with the notable exception of von Balthasar. He grounds his reflections clearly in Sacred Scripture and Catholic teaching. While the Church asserts that certain individuals are in heaven (the saints), she never declares a specific individual to be in hell. In fact, the Church hopes that in their final moments of life, even the greatest sinners would have repented of their terrible sins, and be saved. Sacred Scripture states, “God ... desires all men to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and man, the man Christ Jesus, who gave himself as a ransom for all” (1 Tim 2:4–5).

Christopher Wright uses this verse as a lens through which he surveys the Bible’s teaching on 'salvation’. Every phrase in the verse resonates with significant themes in the Old and New Testaments, all of which combine to show that the Bible tells the story of God’s salvation very broadly indeed, in relation to the character and purposes of God, the death and resurrection of Jesus Christ, the redemption of all creation, the joy of Christian experience and the responsibility of Christian mission. This clear, deep and warm-hearted exposition enriches our grasp of the Bible’s multi-faceted teaching about salvation.

Barth, Origen, and Universal Salvation offers a bold new presentation of universal salvation. Building constructively from the third- century theologian, Origen, and the twentieth-century Swiss theologian, Karl Barth, Tom Greggs offers a defence of universalism as rooted in Christian theology, showing this belief does not have to be at the expense of human particularity, freedom, and Christian faith. Examining Barth's doctrine of election and Origen's understanding of apokatastasis, Greggs proposes that a proper understanding of the eternal salvific plan of God in the person of Jesus Christ points towards universal salvation. The relationship between the work of the Spirit and the Son in salvation is central to this understanding. Universal salvation is grounded in the person of Christ as himself historic and particular, and the Spirit makes the reality of that universal work of Christ present to individuals and communities in the present. The discussion includes creative suggestions for the political and ecclesial implications of such a presentation of salvation.

David Trementozzi contends that conservative-traditional Christianity has uncritically adopted an intellectualist (i.e., rationally-driven) view of faith in its understanding and practice of salvation. Throughout, he maintains that an intellectualist soteriology should be rejected because it prioritizes the rational over other behavioral and affective aspects of faith. An intellectualist rendering of salvation is incomplete because human experience is neither abstract nor gnostic--it is embodied and experientially relevant. An intellectualist soteriology simply cannot account for the dynamic and transforming possibilities of saving grace. Salvation in the Flesh offers an innovative perspective on the embodied nature of faith and the centrality of the Holy Spirit in the Christian doctrine of salvation. Drawing from the cognitive neurosciences and psychology, Trementozzi argues for a holistic awareness of cognition to better inform an embodied understanding of faith. In dialogue with the cognitive sciences, he appropriates Jonathan Edwards' theology of religious affections, early church practices, and pentecostal spirituality to highlight the soteriological significance of orthodoxy, orthopraxy, and orthopathy for a renewal soteriology of embodiment. In doing so, Trementozzi offers a vision of salvation that more thoroughly accounts for the multifarious ways God's saving grace interacts with human flesh and blood.

Bread of Life, Cup of Salvation is an invitation to a deeper appreciation for the celebration of the Mass and a greater conviction of its importance for our ordinary living-out of Christian faith in daily life. Taking into account the Catechism of the Catholic Church and the new edition of the General Instruction on the Roman Missal, Fr. John Baldovin, S.J., centers his lucid commentary on the Mass around the most recent official documents and provides an up-to-date survey of the historical development of the Mass from the New Testament to the present. Clear, concise, and accessible, Bread of Life, Cup of Salvation is an informative and powerful reflection on the meaning of the Eucharist for us today. This book responds to questions such as What are the orgins of the Mass? How did the Mass develop into what we know today? Why do we have several readings from Scripture at every Mass? Why do we always read a passage from the Gospels last? Why is the Eucharistic Prayer called the center and highpoint of the celebration of the Eucharist? What difference does it make if communion is distributed from the tabernacle or consecrated at the Mass at which people are receiving? Why do we have more than one Eucharistic Prayer? Is it important that people are offered communion in both kinds--the Body and the Blood of Christ? Why did the Mass get its popular name from the dismissal (missa)? Why was it important to recover the exchange of peace?