Since the birth of cinema at the end of the nineteenth century religion and film have been entwined. The Jesus-story and other religious narratives were the subject matter of some of the earliest cinema productions and this relationship has continued into the present. A recent proliferation of texts, conferences and courses bear witness to burgeoning academic interest in the relation between religion and film. In this study, Jonathan Brant explores the possibility that even films lacking religious subject matter might have a religious impact upon their viewers, the possibility of revelation through film. The book begins with a reading of Paul Tillich's theology of revelation through culture and continues with a qualitative research project which grounds this theoretical account in the experiences of a group of filmgoers. The empirical research takes place in Latin America where the intellectual puzzle and central research questions that drive the thesis arose and developed. Brant combines theoretical and empirical research in order to provide fresh insights into the way in which film functions and impacts its viewers and also offers an unusual perspective on the strengths and weaknesses of Tillich's theology of revelation, which is seen to focus on the saving and healing power of revelation rather than its communicative content. The grounding of the theory by the empirical data results in an increased appreciation of the sensitivity of Tillich's theology to the uniqueness of each film-to-viewer encounter and the data also suggests a new construal of the revelatory potential of film that is related to the community rather than the individual and to sustained life-practice rather than momentary experience. Brant reasons that Tillich's account is sensitive and compelling precisely because of its phenomenological attentiveness to real life experience, notably Tillich's own experience, of the power of art. However, Brant also suggests that it might be helpful to identify a stronger link than Tillich allows between the subject matter of the artwork, the content of revelation and the effect of revelation.

In this study in IVP Academic's STA series, theologian Richard Goodwin considers how the images that constitute film might be a conduit of God's revelation. By considering works by Stanley Kubrik, Martin Scorsese, Terrence Malick, and more, Goodwin argues that by inviting emotional responses, film images can be a medium of divine revelation.

The Oxford Handbook of Divine Revelation offers a systemic approach to the notion of revelation in its various theoretical contexts. It provides in-depth coverage of the theoretical and historical fields in which the notion of revelation is discussed. It does not reflect the views of a certain school; under the horizon of contemporary discussions it offers the broadest understanding of the notion. Its main parts include biblical, theological, philosophical, historical, comparative, and scientific-cultural approaches. The contributors discuss the most important contemporary questions in theology, philosophy, and science. The Handbook offers a unique overview of the key problems of revelation, an overview missing from scholarly literature. Featuring contributions from leading scholars, the collection opens up further possibilities of scholarly work and spiritual vistas concerning the notion and the fact of divine revelation.

This book provides a framework by which a global audience might think theologically about contemporary films produced in mainland China by Chinese directors. Up to this point the academic discipline of Christian theology and film has focussed predominantly on Western cinema, and as a result, has missed out the potential insights offered by Chinese spirituality on film. Mainland Chinese films, produced within the nation’s social structure, offer an excellent lingua franca of China. Illuminating the spiritual imagination of Chinese filmmakers and their yearning for transcendence, the book uses Richard A. Blake’s concept of afterimage to analyse the potential theological implications of their films. It then brings Jürgen Moltmann’s "immanent-transcendence" and Robert K. Johnston’s "God’s wider Presence" into conversation with Confucianist and Daoist ideas of there being, spirituality-speaking, "More in Life than Meets the Eye" than simply material existence. This all combines to move beyond film and allow for a Western audience to gain a new perspective on Chinese culture and traditions. One that uses familiar Western terms, while avoiding the imposition of a Western mindset. This is a new perspective on cinema, religion and Chinese culture that will be of keen interest to scholars of Religion and Film, Religious Studies, Theology, Sociology of Religion and Chinese Studies.

What are we to make of those occasional yet illuminating experiences of God's presence that occur outside both church and Scripture? We may encounter God's revelatory presence as we experience a beautiful sunset, the birth of a child, or a work of art, music, or literature. While theologians have tended to describe such experiences abstractly as mere traces or echoes, those involved often recognize such moments of transcendence as transformative. Here senior theologian Robert Johnston explores how Christians should think theologically about God's wider revelatory presence that is mediated outside the church through creation, conscience, and culture. The book offers a robust, constructive biblical theology of general revelation, rooting its insights in the broader Trinitarian work of the Spirit. Drawing in part from the author's theological engagement with film and the arts, the book helps Christians understand personal moments of experiencing God's transcendence and accounts for revelatory experiences of those outside the believing community. It also shows how God's revelatory presence can impact our interaction with nonbelievers and those of other faiths.

How can Christianity continue to rejoice over a redemption that came at the cost of the violent suffering and death of Jesus Christ? In the wake of increasing revulsion toward oppression and abuse--both historic and contemporary--traditionally Protestant and evangelical theology is in the precarious position of defending one of its cardinal doctrines amidst a host of compelling critiques and alternatives. In I Will Repay, Dennis Oh explores how soteriology rooted in Scripture and resonant with tradition can also be conversant with the cinematic experience offered by popular films. It proposes a narrative reenvisioning of the mechanism of atonement that both supports and extends traditional theological categories and vocabularies while retaining the cross-centered conviction of an evangelical gospel.

Popular culture continues to search the depths of the poetic imagination concerning heaven. It seems to be a constant theme in literature, film, and music, spanning genres throughout the Western world. Yet, some contemporary scholars suggest that all of these narratives are somewhat misguided and remain, at best, only partial constructions of a proper eschatology. The creative imagination in popular culture, especially in relation to the arts has often carried a less-than-trustworthy role in theology and philosophy. Heaven and the Popular Imagination analyzes a number of approaches within the theology of culture conversation to suggest that a hermeneutic of popular imagery can open up new horizons for understanding and challenging the role heaven plays in Christian theology. From ancient literature to popular music and films, heaven is part of the framework of our ecumenical imagining about beginnings and endings. Such a hermeneutic must encompass an interdisciplinary approach to theology.