With a catastrophic fungal pandemic, the post-apocalypse, a moral quest despite societal breakdowns, humans hunting humans or morphed into grotesque infected, The Last of Us video games and HBO series have exhilarated, frightened, and broken the hearts of millions of gamers and viewers. The Last of Us and Theology: Violence, Ethics, Redemption? is a richly diverse and probing edited volume featuring essays from academics across the world to examine theological and ethical themes from The Last of Us universe. Divided into three groupings—Violence, Ethics, and Redemption?—these chapters will especially appeal to The Last of Us fans and those interested in Theology and Pop Culture more broadly. Chapters not only grapple with theologians, ethicists, and novelists like Cormac McCarthy, Fyodor Dostoevsky, Martin Buber, and Paul Tillich; and theological issues from forgiveness and theodicy to soteriology and eschatology; but will help readers become experts on all things fireflies, clickers, Cordyceps, and Seraphites. “Save who you can save” and “Look for the Light.”

Our present moment can no longer sustain a stable “us” defined against an alien “them.” So say René Girard and Ivan Illich, radical critics of both Christianity and culture. If they are right, this makes our time an endtime. The end of us against them can deteriorate into the chaos of each against each, or it can open outward into freely chosen communion. It is an expectant—and apocalyptic—time. How does one live in this strange, endtime world? As a wanderer in the odd, cross-culture country Girard and Illich have mapped, the author finds himself in a surprising new place in relation to those who are his other: women, queer folk, refugees, Muslims, atheists, and Indigenous people. In this collection of essays, he blinks, looks around, and makes some field notes.

It feels like the world is ending. In the midst of apocalyptic times it’s tempting to cling on tightly to what we still have. But what if our desire to save the world is part of the problem? Theology for the End of the World suggests that in responding to the deeply entwined systems of capitalism, racism and patriarchy we should stop trying to unearth a ‘good version’ of Christianity which stands opposed to these forms of violence and seek instead to reckon with the role that Christianity has played in making the world we now inhabit. How has Christianity shaped the histories of marriage and the family? How did Christianity invent race and give birth to capitalism? Grappling with the ambivalent inheritance of Christianity, a tradition passed down by enslaved people and enslavers; by violent husbands, resourceful wives and courageous sex workers; by rich people and the dispossessed, the book suggests Christians should give up on trying to redeem the world – a social order founded on violence and exploitation – and seek instead to end it.

A. T. Moore's thorough commentary on "Love's Sacrifice" is designed to be of use to all kinds of readers, from students of Early Modern drama to specialists in the field. The notes provide full explanations of obscure words and phrases, and offer analyzes of many aspects of staging and interpretation. The text for this edition is based on a fresh study of the quarto of 1633, the only authoritative early text. In his introduction to the play, Moore reappraises the evidence for the play's date of composition. He also looks at the circumstances of the play's genesis, presenting detailed discussions of both the theater where "Love's Sacrifice" was first performed and the acting company for which it was written. Arguing that Ford's adaptation of his source materials is the key to interpreting this remarkably allusive play, Moore provides a wealth of new information about Ford's sources.The introduction also includes a survey of critical responses, an overview of the play, stage history, and a bibliography of relevant secondary material. This new volume in the "Revels Plays" series is the most detailed and comprehensive edition of "Love's Sacrifice" ever published - and the first modern-spelling edition of Ford's tragedy in more than a century. The play's textual history is discussed in an appendix. A second appendix examines possible links between "Love's Sacrifice" and the real-life story of the murdered Italian prince and musician Carlo Gesualdo.

Paul writes that we are justified by faith apart from 'works of the law', a disputed term that represents a fault line between 'old' and 'new' perspectives on Paul. Was the Apostle reacting against the Jews' good works done to earn salvation, or the Mosaic Law's practices that identified the Jewish people? Matthew J. Thomas examines how Paul's second century readers understood these points in conflict, how they relate to 'old' and 'new' perspectives, and what their collective witness suggests about the Apostle's own meaning. Surprisingly, these early witnesses align closely with the 'new' perspective, though their reasoning often differs from both viewpoints. They suggest that Paul opposes these works neither due to moralism, nor primarily for experiential or social reasons, but because the promised new law and covenant, which are transformative and universal in scope, have come in Christ.

Missiologists and theologians do not often talk to each other, which has resulted in increased ignorance of each other’s questions and concerns about how to do theology in ways that effectively serve the Church’s mission. Under the auspices of the Tyndale Fellowship Christian Doctrine study group, a colloquium of distinguished scholars and practitioners recently gathered at the University of Cambridge. This volume, arising out of that symposium, begins conversations that have been waiting to happen. Each participant brings a particular perspective to questions about the nature of theology and how it is most meaningfully constructed so as to offer a truly interdisciplinary perspective on theology and mission. It highlights perspectives of contextual theology and systematic theology, as well as missiology and mission studies, world Christianity and historical inquiry, biblical studies and missional hermeneutics, ethnography, pastoral practice, and social justice. It also pays keen attention to matters on the ground with a profound desire to relate questions of evangelical identity – including ministry practice and mission – to the wider tradition. In short this volume sets out to model the kind of engagement required by both Church and Academy to do theology for mission.