Nexus is the third volume of the scandalous trilogy The Rosy Crucifixion, Henry Miller's major life work The exhilarating final volume of Henry Miller's semi-autobiographical trilogy, Nexus follows his last months in New York. Trapped in a bizarre ménage-à-trois with his fiery wife Mona and her lover Stasia, he finds his life descending into chaos. Finally, betrayed and exhausted, he decides to leave America and sail for Paris, to discover his true vocation as a writer.

Henry Miller's Rosy Crucifixion, his second major trilogy, took more than 10 years for the author to complete. Beginning in 1949 with Sexus, a work so controversial all of Paris was abuzz with L'Affaire Miller, (and publisher Maurice Girodias saw himself threatened with jail), following in 1952 with Plexus, and finally concluding with 1959's Nexus, the three works are a dazzling array of scenes, sexual encounters and ideas, covering Miller's final days in NY, his relationship with June Miller and her lover, his take on the arts, his favorite writers, his thoughts, his insights, his days and his nights, finally ending with a glorious farewell to the life he'd known and an anticipation of the life he would lead.

Plexus is the second volume of the scandalous trilogy The Rosy Crucifixion, Henry Miller's major life work Exploring one man's desperate desire for freedom, Plexus is the central volume of Henry Miller's scandalous semi-autobiographical trilogy The Rosy Crucifixion. It finds him in the midst of his stormy marriage to the volatile, duplicitous Mona, and joyfully quitting his dreary job for a hand-to-mouth existence in Brooklyn, as he takes his first steps towards becoming a writer.

The first book of a trilogy of novels known collectively as "The Rosy Crucifixion." It is autobiographical and tells the story of Miller's first tempestuous marriage and his relentless sexual exploits in New York. The other books are "Plexus" and "Nexus."

Few treatments of the death of Jesus Christ have made a point of accounting for the gruesome, degrading, public manner of his death by crucifixion, a mode of execution so loathsome that the ancient Romans never spoke of it in polite society. Rutledge probes all the various themes and motifs used by the New Testament evangelists and apostolic writers to explain the meaning of the cross of Christ. She shows how each of the biblical themes contributes to the whole, with the Christus Victor motif and the concept of substitution sharing pride of place along with Irenaeus's recapitulation model.

A dramatic tension confronts every Christian believer and interpreter of Scripture: on the one hand, we encounter images of God commanding and engaging in horrendous violence: one the other hand, we encounter the non-violent teachings and example of Jesus, whose loving, self-sacrificial death and resurrection is held up as the supreme revelation of God’s character in the New Testament. How do we reconcile the tension between these seemingly disparate depictions? Are they even capable of reconciliation? Throughout Christian history, many different answers have been proposed, ranging from the long-rejected explanation that these contrasting depictions are of two entirely different ‘gods’ to recent social and cultural theories of metaphor and narrative representation. The Crucifixion of the Warrior God takes up this dramatic tension and the range of proposed answers in an epic constructive investigation. Over two volumes, renowned theologian and biblical scholar Gregory A. Boyd argues that we must take seriously the full range of Scripture as inspired, including its violent depictions of God. At the same time, we must take just as seriously the absolute centrality of the crucified and risen Christ as the supreme revelation of God. Developing a theological interpretation of Scripture that he labels a “cruciform hermeneutic,” Boyd demonstrates how Scripture’s violent images of God are completely reframed and their violence subverted when they are interpreted through the lens of the cross and resurrection. Indeed, when read through this lens, Boyd argues that these violent depictions can be shown to bear witness to the same self-sacrificial character of God that was supremely revealed on the cross.