Well-being is a familiar term in academic literature and public discourse. It captures the imagination by addressing issues related to the social good and the quest for personal happiness. It embraces a wide variety of concerns: age, gender, sexuality, ethnicity, self-esteem, health, class, education, institution and ecosystems, among many issues. Well-being studies focus on the welfare of the world and its inhabitants, bringing holistic and transformative perspectives to bear. The Christian faith has been a powerful contributor to this tradition over the centuries. Human beings, made in the image of God, are called to live transformed lives through the Spirit of Christ in communities of grace and reconciliation for the benefit of others, caring for our planet in the expectation of God’s new creation. What difference does the study of well-being from a Christian perspective make?

This collection of essays examines how God's justice and mercy intersect in the lives of individuals and their communities, with a view to the establishment of personal and social well-being in the world. The authors, drawn from England and Australia, approach the theme from a variety of methodological and interdisciplinary perspectives. Theological, exegetical, historical, healthcare, moral, and visual arts approaches are brought to bear in an investigation relevant for the identity and mission of the church in a world characterized by cycles of revenge, the perpetration of injustice, and the marginalization and persecution of various ethnic groups. The practical outcome of these studies has wide-ranging relevance for our attitudes toward indigenous peoples, the well-being of single and married people, healthcare throughout the ages, the spiritual care of people (including those suffering dementia), the personal experience of trauma, issues of moral judgement, and the abiding value of the creative arts.

This book combines concepts from the history of religions with Byzantine studies in its assessments of kings, symbols, and cities in a diachronic and cross-cultural analysis. The work attests, firstly, that the symbolic art and architecture of ancient cities—commissioned by their monarchs expressing their relationship with their gods—show us that religiosity was inherent to such enterprises. It also demonstrates that what transpired from the first cities in history to Byzantine Christendom is the gradual replacement of the pagan ruler cult—which was inherent to city-building in antiquity—with the ruler becoming subordinate to Christ; exemplified by representations of the latter as the ‘Master of All’ (Pantokrator). Beginning in Mesopotamia, the book continues with an analysis of city-building by rulers in Egypt, Greece, and Rome, before addressing Judaism (specifically, the city of Jerusalem) and Christianity as shifting the emphasis away from pagan-gods and rulers to monotheistic perceptions of God as elevated above worldly kings. It concludes with an assessment of Christian Rome and Constantinople as typifying the evolution from the ancient and classical world to Christendom.

This collection of essays addresses aspects of Christian identity formation as God’s holy people in a global context in the midst of various challenges. The contributors offer interdisciplinary explorations on what it means to live as God’s holy people in different settings and consider challenging questions from biblical, historical, theological, missiological, and pastoral perspectives.

Paul’s letter to the Romans has a long history in Christian dogmatic battles. But how might the letter have been heard by an audience in Neronian Rome? James R. Harrison answers that question through a reader-response approach grounded in deep investigations of the material and ideological culture of the city, from Augustus to Nero. Inscriptional, archaeological, monumental, and numismatic evidence, in addition to a breadth of literary material, allows him to describe the ideological “value system” of the Julio-Claudian world, which would have shaped the perceptions and expectations of Paul’s readers. Throughout, Harrison sets prominent Pauline themes‒‒his obligation to Greeks and barbarians, newness of life and of creation against the power of death, the body of Christ, “boasting” in “glory” and God’s purpose in and for Israel‒‒in startling juxtaposition with Roman ideological themes. The result is a richer and more complex understanding of the letter’s argument and its possible significance for contemporary readers.

This handbook surveys the many relationships between scientific studies of the world around us and Christian concepts of the Divine from the ancient Greeks to modern ecotheology. From Augustine to Hildegard of Bingen, Genesis to Frederick Douglass, and physics to sociology, this volume opens the intersections of Christian theology and science to new concepts, voices, and futures. The central goal of the handbook is to bring new perspectives to the foreground of Christian theological engagement with science, and to highlight the many engagements today that are not often identified as 'science-theology' discussions. The handbook thus includes several aspects not found in previous handbooks on the same topic: significant representation from the three major branches of Christianity-Orthodox, Roman Catholic, and Protestant; multiple essays on areas of modern science not traditionally part of the “theology and science” dialogue, such as discussions of race, medicine, and sociology; a collection of essays on historical theologians' approaches to nature and science. T&T Clark Handbook to Christian Theology and the Modern Sciences is divided into 3 sections: historical explorations, encompassing a eleven chapters from Aristotle to Frederick Douglass; Catholic, Protestant, and Orthodox surveys of theology-science scholarship in the 20th and 21st centuries; and ten explorations in Christian theology today, from Einsteinian physics to decolonial sociology. The 24 chapters than span the volume offer the reader, whether scholar, student, or layperson, an essential resource for any future conversations around science and Christian theology.

The catastrophes of the twentieth century have decisively broken the grip of Aristotle's fixed universe on our minds. "Society" is no longer the logical category of statecraft that is to determine our lives. The glorious horrors of fascism discredited the survival of the fittest, upstaged even by the compulsory class equality of the Soviets. Instead we now appeal to "culture" and mutual "communication" as we hope to grow together in response to each other. The universe itself at last is open-ended. Particle physics and the genetic code ensure diversity for us all. Our individual gifts will reveal our identity and our mission in life. We are indeed personally answerable for the choices we make. The twenty-first century's great leap forward is Jerusalem's long foreshadowed answer to Athens. Not logic but experiment has been the mainspring that has unlocked it. The transformed life of the apostle Paul in Christ first experienced the developmental prospect that has inspired the cultural reformation of our time.