Articles on the Gospel and Western culture


Below is a descriptive list of over 600 articles and passages from books which deal helpfully with a diversity of themes relating to missionary engagement with culture. Some of these are quite popular in style while others are more suitable for readers familiar with academic theology or mission studies. The source of an item will often give an indication of the level at which it is pitched: for example, you will find popular articles in Third Way (U.K.) and in Christianity Today (U.S.).

Where the publication in which an article is printed has a web-site this is given. Some of these web-sites contain archives displaying the content of past issues. For example, articles from First Things which attract your interest can be viewed on the web and downloaded as desired.


AAGAARD, Johannes. The Soft Age Has Gone. Missiology 10(3), July 1982, pp.263-77. {} [Senior Danish missiologist — on disintegration (political, national, ecclesiastical, denominational and missionary) into pluralism and new polarizations. Separation of theory and praxis in Western missiology by ignoring mission to our own culture; identification with the "sinned against" and consequent persecution.]

ADIE, Kate, OBE, interviewed by Roy McCloughry, Third Way {} December 2003, pp. 18-21. [The TV news correspondent reflects on religion, sects, war reporting, her own RC upbringing, and much else. Some remarkable stories told in passing. Offers interesting material for reflection.]

ALBIN, Tom, Finding God in Small Groups, Christianity Today, August 2003, pp. 42-44. [Interview with, about his doctoral research on John & Charles Wesley's use of small groups - different sorts of groups for people at different stages of Christian formation. We need more groups and networks today for serious seekers, offering voluntary accountability.]

ALEXANDER, Denis R, God of Gadgets, Third Way {}, April 2004, pp. 22-25. [Popular Christian overview of technological development from the chair of a molecular immunology programme. Pursuit of technology has a biblical mandate and reflects 'God's passion for techne'. Francis Bacon's vision of using science for the benefit of humankind was a Christian vision. Technology amplifies human choices for good or bad and can incorporate idolatry and corruption. Ends with an endorsement of GM crops.]

AL-QARADAWI, Sheikh Yusuf, Sage Green, Third Way {}, September 2004, pp. 20-21 [Interview with the man whom newspapers wanted banned from Britain but who is seen by many Muslims as a moderate. He is popular on Al-Jazeera and is author of over 50 books. His hatred of colonialism and occupation leads him to condemn American policy in Iraq and Israeli policy in Palestine. Al Qaeda, however, wrongly sees its enemies; so, too, does the U.S. when it sees Islam as its enemy.]

ANDERSON, Herbert, and FOLEY, Edward, Experiences in need or ritual, Christian Century, Nov. 5th 1997, pp.1002-1008 [Church ministers should freely improvise rituals to mark significant events and transitions in peoples' lives. Rituals are recounted from occasions of leaving home, miscarriage, divorce, withdrawal of life-support, and for couples facing an 'empty nest'. Worth reflection - whether or not you agree with all the rituals described.]

ANDERSON, Leith & BROWN, Harold, The Christian Future of America: Two Views, Christianity Today, August 2004, pp. 39-42. [Contrasting views by two U.S. authors on whether their country is Christian today. In ‘A Steady Christian Influence’ Anderson traces evidence of such influence; in ‘A Decisive Turn to Paganism’, Brown traces evidence of such a turn notably in the legalizing of abortion and sodomy. Not deep, but a reminder of conflicting concerns and arguments on this topic.]

ANDERSON, Terry, For the Life of the Spirit: Practice, Touchstone, Vol.15 No.3, September 1997, pp.10-21. [Popular reflections on the hunger for 'spirituality' today. Many anecdotal stories. The distinctives of Christian spirituality include waking to One who is real and present - rather than summoning one's inner powers; being drawn into a relationship with God marked by faith, hope and love; and showing steadfast, community-forming love towards others.]

ANDREWS, Dave, Paradigms of Salvation, Stimulus, Vol.7, No.4, November 1999, pp.19-23. [The author of Christi-Anarchy contrasts the 'Closed Set' model for Christianity, in which it is defined by clear boundaries in belief and behaviour, and the 'Centred Set' model in which it is understood as turning, facing and journeying towards Christ who is at the centre. A clear presentation of this provocative analysis.]

ATKINS, Martyn D., The Timeless Gospel for the New Millennium: 'Missiological Perspectives', Epworth Review, July 2001, pp. 48-57 [Contemporary missiology is shaped by the concept of missio Dei, by commitment to inculturation, and by the insights of human and social sciences. Methodist theological resources (Wesleyan Arminian) bring a needed evangelical sharpness to the missio Dei concept; they present challenges to Methodist today while signalling hope for the future.]

AVIS, Paul, Establishment and the Mission of a National Church, Theology, Vol. CIII No.811, Jan/Feb. 2000, pp.3-12 [The idea of a national church; careful consideration of meanings of 'establishment'; the mission of an established church to all, 'a presence conveying memory and continuity'. Greater unity among churches would enhance this mission]

BAILYES, Alan. J., Evangelical and Ecumenical Understandings of Mission, International Review of Mission, Vol. LXXXV, 1996, No. 339, pp.485-503 [Traces developments in evangelical and ecumenical understandings of mission since 1948 through conference reports, manifestos etc. Statements in the Lausanne covenant, and statements by John Stott and David Bosch illustrate how tension between evangelicals and the WCC moderated after 1974. But tensions remain. Concluding remarks on the current situation.]

BARKER, Montagu, The Cross and Counselling, Anvil, Vol. 12, No. 2, 1995, pp.111-120 [A consultant psychiatrist encourages theologians to engage more closely with the issues which arise for Christians who provide counselling. The importance in this setting of extending hope and encouraging forgiveness - not appealing to mere self-interest but to the vocation of dying to oneself. Very readable]

BARNETT, Paul, The Uniqueness of Christ in a Multi-faith Society, Crux, Vol. XXXIV, No.4, December 1998, pp.32-40 [the religiously and ethically plural contexts of Old and New Testaments; Paul's proclamation of the uniqueness of Christ in the context of pluralism at Corinth. Tends towards an 'exclusivist' stance]

BARNS, Ian, Christianity in a pluralist society: a dialogue with Lesslie Newbigin, St Mark's Review, Winter 1994, pp.27-37 ['Pluralism' variously connotes a social fact, a fragmentation of common culture, a relativist philosophy and a political framework. Newbigin 's missionary engagement with pluralism presents the Gospel in dialogue with pluralist society and its scientistic 'plausibility structure'. From this Australian author, a fine discussion of major themes in Newbigin, with valuable cross-references to wider contemporary debate.]

BARNS, Ian, Public Issues in a Gospel Frame, unpublished, February 2003. [Engagement with public issues, as a missionary responsibility, involves recovering a Christian framework for engagement, critique of the dominant post-Enlightenment framework, and developing dialogue within public debate. The author explored dimensions of these tasks. He then shows how particular issues can be opened up for such debate using the methodology of frame analysis developed by policy analysts. Solid, drawing on many writers including Newbigin, Oliver O'Donovan, and Ellul.]

BARNS, Ian. Postmodernism and Public Theology, Interface, Vol.2 No.1, May 1999, pp.63-77 [the postmodern challenge to modernist notions of truth provides Christians with (1) the challenge of facing up to their domestication to modernism and (2) the opportunity 'to recover a publicly visible way of life that is distinctively Christian.' Wide-ranging dialogue with Newbigin and others. A fine introductory article.]

BARROW, Simon, From Management to Vision: Issues for British Churches Negotiating Decline and Change, International Review of Mission, Vol. XCII, No.364, Jan 2003, pp.8-17. [The historic denominations in Britain are often too caught up in denial and self-absorption to talk honestly about church decline. When they do so, they sometimes adopt over-optimistic assessments of the growth of interest in 'spirituality'; often their own response is essentially technocratic and managerial in ethos rather than spiritual and theological in shape. A more faithful response will involve the church in new movements both of gathering (centripetal re-formation and of dispersal/engagement (centrifugal re-formation)]

BARTH, Karl. Church And Culture, Theology and Church. (London: SCM Press, 1962), pp.334-54 [A lecture in 1926. Seven theses on their theological relationship.]

BARTHOLOMEW, C. Post/Late? Modernity as the Context for Christian Scholarship Today. Themelios, vol 22.2, January 1997, pp.25-37 [From a post-doctoral fellow in the Centre for the study of Religion, Gloucester College of Higher Education, a very good survey of Postmodernity with bibliography. Well worth a read.]

BATSTONE, David, Virtual Civility, Zadok Perspectives {}, No.64, Winter 1999, pp.17-22. [An enthusiastic commendation of a coming world of 'digital citizenship' in which '"net" will replace "community" as a meaningful way to name our existence as citizens'. Suggests twenty essentials for living in this new world. See if you are persuaded….]BAUM, Gregory. Two Question Marks: inculturation and multiculturalism, Christianity and Cultures. eds. N. Greinacher & N. Mette (London: SCM Press, 1994), pp.101-06. [Canadian experience of two levels of culture — "primary and secondary"; differential assimilation by immigrants.]BEEBY, H. Dan, No Loose Canon, International Review of Mission, Vol. LXXXIX, No. 355, October 2000, pp.572-583. [The urgency of recovering the canonical status of the bible in the face of 'totalitarian' liberal methodologies. Newbigin and canon; the inseparability of unity and mission for understanding canon; the dual friction within the canon and between the canon and cultures. The renewal of canon entails a mission to our own minds, to the Church, and to wider culture.]

BEGBIE, Jeremy, The Gospel, the arts and our culture, in Hugh Montefiore (ed), The Gospel and Contemporary Culture, SPCK {[email protected]}, 1992, pp.58-83.[excellent introductory essay from the now out-of-print collection compiled for the 1992 Swanwick Consultation 'The Gospel as Public Truth']

BEGBIE, Jeremy. The Trinity And The New Age Movement. Third Way 14(6), July-August, 1992, pp.29-31. {} [Penetration of the churches by New Age views due to unitarian, authoritarian, God-of-power beliefs; countered by re-discovery of trinitarian God-of-love, and Christ-related work of the Spirit producing a true "creation spirituality" avoiding dualism. Good, brief theological critique picking up Harold Turner's ocean/ network /pebbles images.]

BELLAH, Robert N. Cultural Barriers To The Understanding Of The Church And Its Public Role. Missiology 19 (4), Oct.1991, pp.461-73. {} [Leading American sociologist. pp.461-65, disastrous influence of John Locke's theory of "social contract to protect individual property"; pp.465-67, rise of totalitarian state to deal with the "Lockean-chaos" resulting; pp.467-72, the new "market — totalitarianism" and its effects on "consumer churches " and "consumer universities" — all contrary to biblical religion.]BELLAH, Robert, MADSEN, SULLIVAN, SWIDLER and TIPTON, Individualism and the crisis of civic membership, Christian Century, May 8, 1996, pp. 510-515 [Since the publication of the authors' classic Habits of the Heart, a decline in civic commitment (Putnam's 'social capital') has become discernible and disconcerting. While the culture and language of individualism has contributed to this, structural factors (notably economically driven ones) are also important. Neither the 'renewal of family values' nor of small-scale voluntary community-building activity will be sufficient to check this without also tackling the dominant ideology of neocapitalism.]

BENEDICT XVI, Pope, Europe and Its Discontents, First Things {}, January 2006 [A map and assessment of the history of Europe in engagement with Christian faith from pre-Islamic times when lands facing the Mediterranean from all sides formed a true ‘continent’, through the division of Latin and eastern churches, to the 20th century rise of secular totalitarianisms, and now to a contemporary ‘self-hating’ and seemingly ‘hollow’ Europe. Vital to European identity in the future are its affirmation of (1) unconditional human rights and dignity, (2) marriage and the family, and (3) genuine respect for religion.]

BERGER, Peter (interviewed), Epistemological Modesty, Christian Century, October 29, 1997, pp. 972-975,978. [Berger asserts that capitalism is a condition of democracy, that civic life in the U.S. has not declined but changed in form, that mediating structures are not always good, that U.S. individualist are actually quite conformist, and that the classical secularisation thesis was mistaken although elites around the world tend to be secular humanists. He favours a liberal theology based on modest epistemological claims.]

BERGER, Peter. Cakes For The Queen of heaven: 2,500 years of religious ecstasy, The Christian Century, 25 December 1974 [Influential Lutheran sociologist of religion: the resurgence of "Astarte-ism" or "sacred sexuality" in cults of nature and the body, linked to "expanding consciousness" towards the divine; a new-old ideology to be distinguished from genuine sexual liberation.]

BERGWALL, James, Shakespeare and Sin, Crux, Vol. XXXV, No.4, December 1999, pp.30-39 [Looks at three Shakespeare plays - one historical (Richard III), one comedy (The Merchant of Venice) and one tragedy (Othello) - and asks 'what sense of sin's reality is the audience left with after watching this play?' Bergwall stresses that the reality of sin is pervasive in human life.]

BEVANS, Stephen B., S.V.D., Unravelling a "Complex Reality": Six Elements of Mission, International Bulletin of Missionary Research, Vol. 27, No. 2, April 2003, pp. 50-53. [The author surveys some accounts of the elements of mission before proposing six for himself: witness and proclamation; liturgy, prayer and contemplation; justice, peace and the integrity of creation; dialogue with people of other faiths and ideologies; inculturation; and reconciliation. Brief reflections on each.]

BEVANS, Stephen, Inculturation of Theology in Asia, Studia Missionalia, Vol. 45, 1996, pp.1-23. [Investigates how the question of inculurating the Gospel has been addressed, explicitly or implicitly, by the four-yearly meetings of the Federation of (R.C.) Asian Bishops' Conferences and its sponsored bodies since 1970. Inculturation and issues of methodology, practice, grace and authenticity. Asian emphasis upon spirituality, harmony, and the local church as microcosm of the whole.]

BIGGAR, Nigel, Should Pastoral Theology become Postmodernist?, Contact 126, 1998, pp. 22-27. [Review article of Elaine Graham's book Transforming Practice. Finds that she assumes, rather than argues for, the postmodern denial of transcendent foundations for values, while herself assuming universal norms of justice such as gender equality and individuality. A concise response to basic issues raised by much postmodern thinking in theology.]

BISHOP, Steve, Science and faith: boa constrictors and warthogs?, Themelios, Vol 19, No.1, Oct 93, pp.4-9 [Basic introduction to the faith and science debate, expounding some of the basic myths and introducing some of the key players.]

BLAMIRES, Harry. The Christian Mind, (London: SPCK, 1963) {[email protected]}, pp.125-27 [Extract from one before his time. Revolt against authority and objectivity of truth, seen in rejection of testing by examinations.]

BLOCH, Maurice, and PARRY, Jonathan, Money and the morality of exchange, in the book of this title edited by these authors, Cambridge University Press, 1989, pp.1-32 {} [scholarly account of the impact of money on traditional cultures; the individual pursuit of material gain as a sphere of activity set within, and in contrast to, the sphere of the long-term culture order]

BODA, Mark J., The Delight of Wisdom, Themelios 30/1, Autumn 2004, pp. 4-11. [The biblical Wisdom tradition offers a creation theology consistent with covenantal theology: the 'fear of the Lord' which it extols means 'utter seriousness' about the God of the covenant. Wisdom calls Christians to public engagement, while whispering (like post-foundationalism) to academia of wider horizons]

BOERS, Arthur Paul, Learning the Ancient Rhythms of Prayer, Christianity Today, January 8, 2001, pp.38-45 [Popular piece by an anabaptist pastor on his discovery of traditional discplines of prayer in an age when many people 'are formed by a weekly average of 28 hours of television'. Personal reflections on Taize, Iona, Holy Isle and the Northumbrian Community. A 'new monasticism' ministers to those who feel estranged form the established church.]

BOERS, Arthur Paul, The Office of Prayer, Christian Century {}, March 21-28, 2001, pp. 14-17 [While monastic vocations continue to decline, the number of lay people affiliating themselves with religious orders grows, and with it, use of the daily office or prayer. This article reviews six prayer books published in the past decade. Also attached are reflections by Brother Jean Marie who prepares daily prayer at Taizé.

BOEVE, Liewen, Market and Religion in Postmodern Culture, Theology, Vol.102 No.805, Jan/Feb 1999, pp.28-36[The decline of modernity's master narratives has opened the way for the purely negative freedom of relativism and arbitrary choice. The market's 'primacy of arbitrariness' becomes a religion which privatises not only authentic religion but also its resistance to this market ideology.]

BOOKBINDER, Alan, Religious Broadcasting Challenges the Churches, Epworth Review, Vol. 30 No. 4, Oct 2003, pp. 7-13. [The agnostic Head of BBC Religious Programming describes the public space given by the BBC to religion as big, welcoming, important and quality; as at time a space like a cathedral, debating chamber or market place. Despite vigorous Christian engagement with programmes (correspondence flows constantly) it can be hard to find good contributors for programmes: for the good of religious broadcasting, this needs to change.]

BOOTH, Alan R. Christian Witness In The New Europe. Theology, no.756, vol.93, Nov.-Dec. 1990, pp.444-448, abbrev. [Methodist, U.K. Christian Aid director, d.1990. The vacuum after Marxism's fall; a pragmatic era replaces the "age of ideologies", but is inadequate to direct the spread of democracy, the rule of law and a market economy. Can the Church lead beyond a new "Dark Ages" as it did under Charlemagne?.]

BORSOOOK, Paulina (interviewed), Silicon Values, Christianity Today, August 6, 2001, pp.42-43, [Popular interview with an early U.S. critic of the 'religion' of wealth and technology as the highest goods. The author of 'Cyberselfish' argues that the libertarian values of high-tech culture affect much of society. 'Stockholder value' has wrongly become the dominant value system in the U.S. Media saturation fosters an imbalanced dependence on technology; even spirituality gets incorporated as a 'technology'.]

BOTTUM, J. Christians And Post-Moderns. First Things (New York) no.40, February 1994, pp.28-32 [Definitions of pre-modern, modern and post-modern; the relation of Christianity to each; the affinity between Christian and post-modern criticisms of modernity. An eloquent account.]

BOTTUM, J. What T.S.Eliot Almost Believed. First Things (New York) no.55, August-September, pp.25-30. [The influential modern poet's late development of Christian spirituality that remained too intellectual, aesthetic, and self-conscious.]

BOTTUM, J., What Violence Is For, First Things, {}, 118, December 2001, pp.31-33. [The violence of 9/11 wasn't "senseless"; it had the logic of sacrificial violence. 'We have lived so long with the Christian alternative to the sacrificial logic by which mythical cultures are founded that we've fallen into two massive and dangerous self-deceptions' (1. that we can maintain the Christian alternative without explicit Christianity, and 2. forgetfulness that Christianity is an alternative to anything). Thought-provoking reflections drawing on Rene Girard.]

BOURDEAUX, Michael, In sacred groves, Christian Century {}, October 18, 2000, pp.1036-37. [Varieties of paganism in Russia today. Following the spiritual hunger left unfulfilled by seventy years of communist rule, Orthodoxy has revived in the Western heartland but paganism more in the East. Beliefs and commandments of the latter are described. Orthodoxy tends to accommodate such paganism whereas Baptists and Pentecostals seek converts. From the Director of the Keston Institute, following travels widely around Russia compiling material for an encyclopaedia of religion in contemporary Russia.]

BOUSQUET, François, The Enlightenment: The Foundation of Modern Europe, International Review of Mission, Vol. 95 Nos. 378/9, July/October 2006 [Reflections on the Enlightenment as it affected Europe, and where it has led us today. We continue its pursuit of freedom, happiness and individual rights. But the medieval exploitation of power which involved religion and which was opposed in the name of Enlightenment rationality has not disappeared; it has shown itself in blind, monstrous forms of rationality itself. Fertile thoughts on post-Enlightenment Europe in general.]

BOWEN, John P., Evangelism in Augustine’s Confessions: Ancient Light on a Contemporary Subject, Toronto Journal of Theology 22/2, 2006, pp. 149-158. [Carefully, well-written piece on the nature of evangelism as reflected in the personal experience of St Augustine. Evangelism involves more than preaching the Gospel and calling for a decision; it may be compared to farming or education, and typically involves the convert in a journey with complex elements. Its agent, for Augustine, is God. The church has a unique vocation co-operating with God in this, while God also works through unforeseeable wider providence.]

BOWLES, Adam, A Cry in the Nuclear Wilderness, Christianity Today, October 2, 2000, pp.66-68. [Senior engineer George Galatis blew the whistle on cost-cutting safety violations at Millstone Nuclear Power Station in the U.S. 'This is business', he was told, 'This isn't church'. His campaign eventually made the front page of Time Magazine - but without reference to the Christian source of his perseverance in the face of harassment and vilification.]

BOYLE, Nicholas, 'After Thatcherism: Who Are We Now?', in Boyle, Who Are We Now?: Christian Humanism and the Global Market from Hegel to Heaney, T & T Clark, 1998 [Following on 'Understanding Thatcherism', the author explores the contradiction between the vision of globalisation and of a strong nation-state which marked Margaret Thatcher's politics. Increasingly we are all both consumers and producers, and the tension between the demands of these runs through each of us. Meanwhile older social relations, rights and responsibilities dissolve.]

BOYLE, Nicholas, Understanding Thatcherism, in Boyle, Who Are We Now?: Christian Humanism and the Global Market from Hegel to Heaney, T & T Clark, 1998 [Vital analysis in service to a theological critique of Thatcherism. Centralisation of government, the development of a consumer outlook and the erosion of mediating structures mark the impact of the European Enlightenment and subsequently of globalisation. This impact, felt in Europe for over 100 years, has not been felt in Britain before because of its preoccupation with running an empire.]

BRAGUE, Remy. Christ, Culture And The New Europe. First Things No.25, Aug.-Sept. 1992, pp.36-40. [Philosophy professor, Paris, after a consultation of European intellectuals called by Rome in 1991; the Church as only place where peoples can speak to one another, and receive forgiveness; need new witness to a holistic morality rejecting totalitarian power.]

BRENNAN, Margaret, Christology and Spirituality, Toronto Journal of Theology 16/1, 2000, pp. 27-38. [Two cultural shifts within postmodernity - new sensitivity towards the environment, and concerning a century of unsurpassed violence - influence our understanding of spirituality both popular and Christian. The spirituality associated with Christology can incorporate these new sensitivities which resist any dichotomy between sacred and secular. Postmodernity seen as carnival and wasteland (Ann Astell), haunted by what the carnival masks and the wasteland buries.]

BRIA, Ion, A New Typology for Gospel and Culture Syntax: from an Eastern Orthodox perspective, International Review of Mission, Vol.LXXXIV No.334, July 1995, pp.273-283. [The Eastern European Orthodox Churches do care about witness. Their recent totalitarian past has brought ignorance of faith and liturgy among the young, trivialisation of Christian culture and fragmentation of community. Witness must engage these issues, in cultural ferment. Liturgy has a role in such witness.]

BRIGGS, Richard S., Getting Involved: Speech Acts and Biblical Interpretation, Anvil {}, Vol. 20 No. 1, 2003, pp. 25-34. [In How To Do Things With Words, J. L. Austin analysed the performative character of words. 'Speech-act' theory developed out of this. Its value for biblical interpretation has been explored by various authors. Briggs introduces and commends this theory as a hermeneutic of self-involvement in the Scriptures.]

BROWNING, Don, BROTZMAN, Kelly and CLAIRMONT, David, Marrying Well, Christian Century {}, February 21, 2001, pp. 20-23. [Review article of The Case for Marriage: Why Married People are Happier, Healthier and Better Off Financially, by Linda Waite and Maggie Gallagher. The view that marriage is a bad deal for women - propagated by some 30 years ago - is contradicted by recent research. Intriguing statistics are presented here from Waite and Gallagher's book. However, the religious meaning and motivation of marriage must remain its bedrock, claim Browning et al., and not its benefits.]

BROWNSON, James V. Speaking The Truth In Love: elements of a missional hermeneutic. International Review of Mission no.330 = 83, July 1994, pp.479-504. [N.T. professor, Western Theol. Seminary, Michigan. Interpretation is provisional, and locally and ecumenically shaped; similarly the N.T. diversity is controlled by a single Gospel of the identity, death and resurrection of Jesus and its claim upon us.]

BRUEGGEMANN, Walter, The liturgy of abundance, the myth of scarcity, Christian Century {}, March 24-31, 1999, pp. 342-346. [Polemic against consumerism as a 'demonic spiritual force' displacing trust in the abundance of God with a fearful perception of scarcity breeding covetousness. In the bible, pharoah was the first to exploit scarcity through Joseph. Today the church must shun the 'fast food' of moralism and power, and live by God's abundant gift of the bread of life]

BRYAN, Timothy L., The New Consciousness in America, Studia Missionalia, Vol. 41, 1992, pp.27-47. [Four examples from the U.S. of 'New Age'-related phenomena: the channelled guidance of a spiritual master, a course for spiritual growth, the pursuit of self-discovery and pursuit of harmony. US$ 100 million is spent annually on New Age books while corporations invest US$4 billion a year of New Age consultants. Problems and opportunities presented by this to Christian faith and theology.]

BUCHANAN, Mark, Trapped in the Cult of the Next Thing, Christianity Today, September 6, 1999, pp.63-72 ['If ever there was a cult that gave us stones when we asked for bread, this is it.' The author's winning article in Christianity Today's writing contest on faith and consumerism. Colourful autobiographical tales of belonging to 'the cult of the next thing' which effectively has its own sacred words, liturgy, evangelists, shrines and sacraments. The challenge of resisting this, of seeking simplicity, and saying thank you to God for having 'enough'.]

BUDZISZEWSKI, J., Feeling Moral, First Things {}, November 2002, pp.9-11. ['Listen to your feelings' is common advice in moral and religious matters today. Dramatic illustrations are offered of where this can lead. The association of this with romanticism, determinism, hedonism, utilitarianism, aestheticism and 'transgressivism'. It appeals because it avoids the demands of moral law (although biological 'laws' get invoked). A polemical piece which would make a good discussion starter.]

BUNTING, Madeleine. The Media and Religion. A lecture presented at Gresham College, London, 11 November 1996 [From the Religious Affairs Editor of The Guardian this excellent lecture identifies and explores five factors that contribute to the bias of the media against religion: loss of deference, conflict of values, ingrained hostility, nature of modern media, illusions of consumer culture. This needs to be read!]

BURKE, Donald E., Walter Brueggemann's Bountiful Harvest, Touchstone, January 1999, pp. 25-36. [Appreciative survey of Brueggemann's writings on the Old Testament: 'from a secure foundation in the study of the individual texts he considers, he is able to utter a word that resonates with the life of the Church'. His acceptance of the tension between multiple witnesses to God in scripture, and between Israel's testimony and its 'countertestimony' to God as hidden, ambiguous or negative.]

BURNS, Stephen, Mission-Shaped Worship, Anvil, Vol.22 No.3, 2005, pp. 185-198. [The classical fourfold shape of Christian liturgy – gathering, word, table, sending – is offered as a basic framework within which the church might nurture a shared sense of mission. Practical suggestions are offered on each, in the application of this framework both within ‘solid’ and ‘liquid’ forms of church.]

BUTCHER, Andrew, “The Whole World in His Hands”, Stimulus, Vol. 15 No. 1, February 2007 [Returning from the Younger Leaders Gathering in Malaysia, 2006 (organised by the Lausanne Movement), the author shares his inspiration at encountering ‘the whole Gospel, the whole church, the whole world in God’s hands’ as God makes all things new. His encounter was an engagement with Christian unity, worship, witness, suffering and hope. The author reflects on each of these in turn, in an adapted sermon.]

BUTCHER, Andrew, The Gospel and our culture(s), Stimulus, Vol. 12 No. 3, August 2004, pp. 39-40 ['We are all strangers. It goes with the territory. This is not our home and it never will be'. Brief, prayerful meditations on the contemporary 'longing to belong' and on the compulsive imitation in a culture marked by 'disbelief that there is actually an arrival'. A good starter for group reflection on the Gospel and postmodern culture.]

CAMPBELL, Charles L., Principalities, Powers and Preaching: Learning from William Stringfellow, Interpretation, 51, October 1997, pp.384-401 [Immersion in the Bible and listening to the poor and to victims shaped Stringfellow's theological ethics. Principalities and powers effectively use diversion (including busy-ness) to stifle conscience and maintain their sway over us. In this context, preaching can be understood as 'raising the dead', as resistance, and as offering hope]

CANNON, Dale, Construing Polanyi's Tacit Knowing as Knowing by Acquaintance Rather than Knowing by Representation: Some Implications, Tradition & Discovery,, Vol. XXIX, No. 2, 2002-2003, pp. 26-43. [A substantial, careful presentation of the thesis that Michael Polanyi's theory of tacit knowing is fundamentally about knowing by acquaintance and not just about the subsidiary component of explicit representational knowledge. This fact makes Polanyi's theory of knowledge More radical for epistemology once it is recognised that knowing by acquaintance - first-hand knowledge - is the primary form of human knowledge. Valuable for Christians who are appreciative of Polanyi's work and the resources it provides for describing religious knowledge.]

CAREY, George, Islam and the West: The Challenge to the Human Family, 7th Annual Sternberg Lecture at Leicester University, 12 May 2004. [The last of four lectures by Lord Carey on Islam and the West (the third attracted media coverage for supposedly being 'anti-Muslim'). Concerned that popular stereotyping may make the clash of civilisations a self-fulfilling prophecy, the former archbishop pursues a not-yet-achieved 'real and fruitful dialogue based on understanding and truth'. This includes airing grievances of Muslims towards the West and vice-versa, which are here identified.]

CARROLL, Colleen, The good news about generations X & Y, Christianity Today, August 5, 2002, pp. 41-45. [The author of The New Faithful: Why Young Adults are Embracing Christian Orthodoxy interviewed by Agnieszka Tennant about her U.S. research leading to this book. A significant minority of young adults choose faith - maybe the first generation personally to do so - often from a spiritual hunger not met by their family, church, or saturation by 'greed, sex and all the decadent forces in our culture'.]

CARSON, D.A., Christian Witness In An Age Of Pluralism, God and Culture. D.A. Carson & J.D. Woodbridge eds. (Grand Rapids: Eerdmans, 1993), pp.32-64. [Increasing pluralism leads to decreasing tolerance of ideas and less debate, and intellectual nihilism. Yet Israel lived in a plural context, and religious pluralism around early Christians is analogous to our new context. Critical questions of God and revelation have been sidestepped by dominance of hermeneutical issues, which avoid the truth issue. Necessity of alternative full biblical world view as basis.]

CARTER, Stephen L., Beyond neutrality, Christian Century, October 11, 2000, pp. 996-1001. [On state neutrality and state accommodation towards religion as two competing theories determining the application of the First Amendment in the U.S., but of relevance also in the U.K. and elsewhere. Secular neutrality is impossible in practice, and as a policy it can have a destructive bias towards religion. A policy of accommodation still shapes religion towards its own social parameters but leaves it freer to keep and develop its own voice.]

CARTER, Stephen L., Liberalism's Religion Problem, First Things {}, 121, March 2002, pp.21-32[Secular liberalism tends towards triumphalism, and sees religion as threatening its own pretensions. It claims to resist religion as bringing babel to public debate, but historically religious-backed ideas have often won in such debate. 'Christian Parties', by contrast, often lose their religious cutting edge. A lengthy but readable article suitable for discussion.]

CARTWRIGHT, Michael G., Radical Catholicity, Christian Century, {},January 21 1998, pp.44-46. [reflections on John Howard Yoder following his death. Yoder's life ; his achievement in bringing anabaptism into engagement with, and to the awareness of, mainstream protestantism; his challenge to modern assumptions in biblical interpretation. His Politics of Jesus, influential for a generation of evangelicals; his criticism of Richard Niebuhr's Christ and Culture; his influence on Stanley Hauerwas.]

CASEY, M. A., How to Think About Globalization, First Things {}, October 2002, pp. 47-56. [wide-ranging reflections on globalisation, and Islam and Muslim ambivalence towards the West. The effects of each upon mediating structures in society. Free market ideology ultimately undermines freedom when it severs it from its source in transcendent truth. If Islam is to embrace democracy, it will not be based upon such relativistic freedom. Numerous writers considered including John Gray and John Paul II.]

CASTRO, Emilio, On Evangelism and Culture: some reflections, International Review of Mission, , Vol.LXXXIV No.335, October 1995, pp.365-378 [From the WCC General Secretary 1985-92, reflections on the vital importance of the topic: 'there is no way to love God… without assuming responsibility for the shaping of the human culture'; the heritage of history; the challenge of justice; the contemporary explosion of cultures]CHADWICK, Owen, The Secularisation of the European Mind in the Nineteenth Century, Cambridge University Press {}, 1975, Introduction: pp.1-18 [Historical reflections preliminary to his Gifford Lectures, noting the appearance of social science perspectives and their influence on the study of the history of ideas, and questions which arise with regard to any study of 'secularisation' and its relation to the Enlightenment.]

CHAMBERLAIN, Paul, Truth and Tolerance in an Age of Pluralism, Crux, March 2002, pp. 14-21. [basic article on the opposition, in contemporary North American society, between truth (seen as exclusive and oppressive) and tolerance (seen as agreement). At root Christian faith (1) upholds the reality of truth and its knowability (including historical truth) and (2) tolerates disagreement over this. However not everything should be tolerated and proper tolerance can itself be demanding.]

CHAN, Simon, Asian Pentecostalism, Social Concern and the Ethics of Conformism, Transformation Vol.11 No.1, Jan-March 1994, pp.29-32 [Modernisation has tended to subvert traditional Asian religions and open the way for a 'rational' faith such a Christianity. However modern Pentecostalism in Asia is compromised by the modern: it echoes the conformism which has enabled rapid economic development and is vulnerable to the rapid 'transfer of spiritual technology' in the form of New Age supernaturalism which resonates with older spiritualisms. Meanwhile social concerns are neglected.]

CHAPMAN, Colin, Time to Give Up the Idea of Christian Mission to Muslims? Some reflections from the Middle East, International Bulletin of Missionary Research, Vol. 28, No. 3, July 2004, pp. 112-117. [Having set out five common challenges raised against Christian mission to Muslims, the author reflects on seven more fundamental issues by reference to which these challenges should properly be evaluated. He ends by defining some immediate Christian priorities. A wide ranging article containing much wisdom.]

CHARRY, Ellen T., Formative years: The seminary experience, The Christian Century, Nov 19-26, 1997, pp. 1068-1073. [Review article of Being There: Culture and Formation in Two Theological Colleges, by Carroll, Wheeler, Aleshire and Marler. The experience of students at two contrasting colleges - a Reformed Evangelical college and a mainline church college offering a radical liberation/justice agenda. Good insight into key issues for theological education in the U.S. and other western societies today.]

CHARTRES, Caroline, Happy ever after?, Third Way, February 2002, pp.14-15. [popular reflections on the fortunes of children since the industrial revolution; the rise of the concept of 'childhood' and later the 'cult of the child'. Today children are increasingly attributed their own private, individual space and rights; however, faith offers another basis and vision for the dignity of the child.]

CHAVES, Mark, Are we ‘bowling alone’ – and does it matter?, Christian Century {}, July 19-26, 2000, pp. 754-756. [Review article of Robert Putman’s Bowling Alone: The Collapse and revival of American Community, which documented a decline in civic engagement across a wide range of activities (e.g. newspaper reading, family meals, playing sport, donating blood) since the 1960’s. Chaves suggests a parallel in the change in forms of social capital at the turn of the twentieth century. But what will generate new social capital in the 21st century?]

CHRICHTON, Douglas, Dietrich Bonhöffer: A Spirituality for Today, Touchstone, September 2001, pp.17-25. [General account of Bonhöffer's rich spirituality. Central for him was the (costly) grace of God. Our task is the participate in and prepare the way for grace. Recognising and conforming to Christ in his present action, and in his suffering; removing four obstacles to grace. Important in prayer (which God initiates) is silence; so too is the 'purifying bath' of intercession].

CLARK, Tony, Polanyi on Religion, Tradition & Discovery, {}, Vol.XXXVII No.2, 2005-6, pp. 25-36. [Whereas Michael Polanyi’s theory of knowledge has been picked up by various theologians, his writing on religion itself raises difficulties leading to disagreement between Harry Prosch, Richard Gelwick and Tom Torrance among others regarding e.g. whether Polanyi really believed in the existence of God independently of human imagination. These difficulties can be seen as reflecting Polanyi’s lack of sustained participation in the actual worship, practices and theological explorations of the Church in any manner comparable with his participation in scientific endeavour. However, some helpful leads on religion can be found from him.]

CLEMENTS, Keith, Bonhoeffer and the British, Epworth Review, Vol. 33, No. 4, October 2006, pp.23-38 [Illuminating exploration of Bonhoeffer’s engagement with the British way of life and British attitudes. His visits to, and ministry in, Britain in the 1930’s; his efforts to secure recognition for the Confessing Church and his efforts against those who wanted the National Nazi Church at the table; his criticism of a British obsession with religious freedom at the expense of truth. An article which arguably raises important questions for today.]

CLEMENTS, Keith, The Churches of Europe - "Are we still of any use?", International Review of Mission, Vol. XCI No. 362, July 2002, pp. 312-327. [General Secretary of the Conference of European Churches asks Bonhoeffer's question today. Faced with church decline and Christian marginalisation, we must avoid denial, introversion or 'aggressive restorationalism'. We are called to mission which is above all witness - to peacemaking, to cultural inclusiveness, and to pointing to meaning in life.]

COHEN, Eric, The Ends of Science, First Things {}, November 2006 [‘Science is power without wisdom about the uses of power’. reflections on the human project of science, the attitudes found among scientists towards science, and the contradictions which have marked common beliefs in the meaning and value of science from the vision of Francis Bacon onwards.]

COLEMAN, John. The Homosexual Revolution And Hermeneutics, Concilium. The Sexual Revolution. (Edinburgh: T. & T. Clark, 1984), pp.55-64. [Development since the 1950's of a self-generating homosexual public culture, the first in history; its political and social force effective in the law, the media, the churches and medicine, albeit with internal weaknesses; its "hermeneutic of suspicion" frames a debate with which the churches must and can cope.]

COLLIER, Jane, Contemporary culture and the role of economics, in Hugh Montefiore (ed), The Gospel and Contemporary Culture, SPCK {[email protected]}, 1992, pp.103-128 [The dominance of economic thinking in Western culture today. But economic realities reflect human values and action rather than impersonal forces. The formulations of economists, their limitations, and their influence on our actions as economic and social agents; the 'conversion' to which the Gospel calls us in this context.]

COLLIS, Dave, The Abuse of Consumerism, Zadok Paper S101, Winter 1999 {} [Consumerism dominates us as a gripping spectacle and a fragmented, abusive, authoritarian narrative. It propagates the myth of consumer inadequacy, implanting needs and creating a 'hyper-reality' which diverts us from the real world. This paper is a 22-page breathless tour-de-force drawing upon both wide-raging theoretical resources (including notably marxist) and pop lyrics to bring consumerism into focus as an oppressive system to be resisted. A demanding read, but worth it!]

COLSON, Charles, Modernist Impasse, Christian Opportunity, First Things {}, June/July 2000, 104, pp.17-20. [Today we see 'a cosmic struggle over first principles'. Great harm has been done by the exaltation of autonomy, but there are signs of new moral concern. 'Christianity is a worldview', he says, appealing to the vision of Abraham Kuyper. References to Colson's own involvement in 'Evangelicals and Catholics Together'.]

COLSON, Charles. Postmodern Power Grab. Christianity Today. 20 June 1994, p.80. [White House staff, converted in prison after "Watergate". Enlightenment rationality undermined by post-modern relativity which treats every argument merely as ideological promotion of vested power interests]

CONDIC, Maureen L., Stem Cells and False Hopes, First Things {, 125, Aug/Sept 2002, pp. 21-22 [Those wishing to pursue stem cell research and human cloning circumvent the lack of justification for and moral arguments against this by exploiting the passion of terminally ill individuals to contribute to a cure for themselves and others. 'How can you deny me a cure?' is the trump-card exploited; but the cure exists only in the hope of the desperate and the speculations of a minority of scientists.]

CONFESSING CHRIST movement (joint signatories), Letter to Pastors and Teachers, May 31, 2004 (unpublished). [A statement issued on behalf of this movement linked to the United Churches of Christ, on the 70th anniversary of the Barmen Declaration which confronted the cultural drift into Naziism among German Christians. American Christians go similarly astray, it is claimed, when 'counting on God to bless their crusades and praying to "Jesus, the warrior"']

COOPER, Michael, Missiological Reflections on Celtic Christianity: Implications for Ministry in Western Culture, Mission Studies, Vol. XX No.2, 2003, pp. 35-56. [Introductory account of Celtic Christianity, its beginnings and history. Druid belief in the goodness of nature and in the divine destiny of humanity was engaged by Celtic Christian mission which was at once evangelical, contextual and social. Such mission might connect today with those seduced by neo-paganism.]

COOPER, Tim, At our disposal?, Third Way, {}, January 2002, pp.13-16. [Succinct review of factors at work in expanding consumption, the role of fashion and obsolescence, and the symbolic power of purchases. A Christian voice must be heard resisting the throwaway culture, the 'therapeutic' claims for shopping, the wastage of the 'high-maintenance man', and cynical marketing to children.]

CORNEY, Tim, The Silver Anniversary of Punk, Zadok Perspectives, September 2002 [brief popular reflections on the fortunes of Punk, from the Sex Pistols' hit 'God Save the Queen' ('so different, so raw, so real') to the capture of Punk by the forces of commodification to which it had arisen as a radical challenge. Meanwhile Punk has changed mainstream culture. Can the Church, once a radical movement, do the same while resisting the forces of commodification?]

CRAGG, Kenneth, Cross meets crescent: An interview with Kenneth Cragg, Christian Century {}, February 17 1999, pp. 180-183. [The hope of peaceful co-existence between Christians and Muslims explored with this veteran interlocutor. Whereas biblical revelation is mediated through the human person, Muslims understand the Qur'an as literal revelation; however, ambiguities within it can leave scope for (contextual) interpretation. Emphasises the new and formative Muslim experience of living as a minority in non-Islamic states.]

CRAY, Graham, Reaching for the Stars, Third Way {}, October 2000, pp.12-16. [Reflections on the place of celebrities at the heart of popular culture - stars without the character of heroes, who mesmerise those who in postmodern culture find themselves lacking purpose or personal history or secure identity. Worship of celebrities requires no commitment to moral action and complements a sense of self-righteous victimhood. Christians must respond by growing and acclaiming true heroes - among whom Jesus is unique. Full of pertinent insight.]

CREEGAN, Nicola Hoggard, Freedom and the missional church, Stimulus Vol. 13 No. 1, February 2005, pp. 31-36. [Freedom, like justice, is not so much an individual possession as a corporate gift; and the church is called to be such freedom-endowing space. Freedom involves release from moral bondage, unreality, fear and death. Insights are drawn from Zizioulas, Kierkegaard, Brueggemann and Schleiermacher in a suggestive, loosely woven argument.]

CROUCH, Andy, and others, Postmoderns, Christianity Today, November 13, 2000, pp.75-80. [popular interview with five 'rising Christian thinkers' (young U.S.) on their reactions to postmodern ideas and what opportunities they see in them for the Gospel. A light introductory piece]

CROUCH, Andy, Campus Collisions, Christianity Today, October 2003, pp. 60-64. [Not without parallel in some English universities, U.S. evangelical student organisations have been challenged as discriminatory and threatened with exclusion from official university recognition and use of facilities. In one case this was because a Christian Fellowship's constitution required that its officers be Christian (!); in another case a sexually active lesbian was not allowed to pursue leadership. Several such cases are documented and discussed. Ultimately, says Crouch, reconciliation comes through the cross rather than political coercion, and sometimes human division cannot be solved, only suffered.]

CROUCH, Andy, The Emergent Mystique, Christianity Today, November 2004, pp. 37-41. [Impressions from the ‘emerging church’ scene in the U.S, starting with Mars Hill Bible Church, 10,000 strong and espoused by Evangelicals looking for a faith ‘colourful enough for their culturally savvy friends, deep enough for mystery, big enough for their doubts’. While drawing theological inspiration from Brian McLaren’s A New Kind of Christian and the ‘postmodern’ sensitivities of Newbigin, Polanyi and MacIntyre, the results - so far – appear disparate and quite possibly transient.]

DART, John, Simpsons have soul, Christian Century {}, January 31, 2001, pp. 12-14. [Religious content appears in nearly 70% of 'The Simpsons' shows, reflecting the significance of religion in American life. The programme pokes fun at religious foibles and hypocrisies - like others. Religious people are among those who appreciate the programme. Some entertaining examples are recounted of religious content.]

DAVIE, Grace, Anticipating the Millennium: The Institutional Churches - a non-statistical perspective, Epworth Review, 27/2, April 2000, pp.19-27 [Brief consideration of the Dunblane massacre, Princess Diana's death, Glen Hoddle's sacking, and the success of Cliff Richard's millennium song of the Lord's Prayer, leading to theoretical reflections on current changes in Britain and on how the lack of religion in Western culture appears from other parts of the world.]

DAVIES, John, Reading the Everyday, Third Way {}, October 2006, pp. 12-15. [In a society obsessed with the striking and extraordinary, we need a spirituality which celebrates the ordinary. Attentiveness to our everyday cultural landscape – ‘held together by stonewalls and subsidies, ragas and Northumberland pipes’ – enables us to affirm them deeply in a spirituality at once playful and creative, and respectful of the real and gritty.]

DAWES, Stephen, The Spirituality of 'Scriptural Holiness', Epworth Review, Vol.30 No.2, April 2003, pp. 51-57. ['Scriptural holiness' was the spirituality of John Wesley as he moved from the faith of a 'servant to that of a 'son'. This is described by reference to Marie McCarthy's six criteria for authentic spirituality: contemplative awareness, effective action in the world, community, openness, non-dualistic thought and action, and discernment.]

DAWN, Marva (interviewed), Marva Dawn on Worship, Stimulus, Vol.10 No.3, August 2002, pp.7-10. [churches in panic over loss of membership and prestige have sometimes changed their worship uncritically to reflect a consumerist, entertainment-led culture. This is the opposite of truly inculturated worship in Spirit and in truth. Worship shapes everything else in the Christian life; worship is the end of evangelism - not vice-versa; worship which is multimedia must supplement rather than abandon reflection on texts.]

De MESA, Jose M., Re-rooting Mission in the Family, Mission Studies, Vol. XIX, No. 1-37, 2002, pp. 137-153. [Lay theologian from the Philippines brings recent RC celebration of the family to the question of mission. Mission and 'saving unity' are linked in the intimacy, fellowship and solidarity of the family, which represents a way of being church and even a sacrament of ministry. Foundational for mission, the household increasingly replaces the temple as an image for the Kingdom in the New Testament.]

DE SANTA ANA, Julio, Cultures in Tension and Dialogue, International Review of Mission, Vol.LXXXV, No. 336, 1996, pp.93-102. [Intercultural relations in our age are extremely tense. A dominant culture has emerged from the modern West in which commercial logic, a calculating approach and the market are central. Lively opposition to this from other cultures, and from 'postmodern' thinking in the West itself. The emergence, for the good, of 'hybrid' cultures in discerning dialogue with Western culture.]

de SOUZA, Raymond J., The Politics of Incivility, First Things, 111, {}, March 2001, pp. 15-18 [R.C. seminarian recounts the political fortunes of the evangelical Stockwell Day in Canada as 'the chattering classes… bared their fangs'. Nevertheless Day had wide support from social conservatives. Evangelicals must in future be ready to defend themselves when cast as bogeymen.]DOLEJSOVA, Ivana, Fundamentalism and Liberalism: Churches before and after the Velvet Revolution, Epworth Review, 26/3, July 1999, pp.76-84 [Polarisation in the Czechoslovakian churches reflects a concern more for identity than truth. Its origins can be seen partly in past persecutions under communism which forced a stark choice between co-operation (which was often rewarded) and costly resistance]

DRANE, John, Feeling the Way Ahead, Third Way {}, Sept 1999, pp.23-25 [A short popular piece tracing our culture's spiritual search today. Five features shared by public reactions to Princess Diana's death and to the 1999 eclipse express a personal search for meaning in which religious institutions 'probably have no future'.]

DREW, Gavin, The Gospel as Public Truth in a Pluralist World, Stimulus, Vol.13 No.3, August 2005, pp. 21-30. [Wide-ranging reflections on secularisation, the privatisation of religion, Marxism and liberation theology, public theology, and consumerism, with reminders of the perspectives opened by Newbigin’s work. Mission must engage culture at the deep level of the assumptions which shape our vision of human well-being and determine the rules of the game for public policy formulation.]

DULLES, A. Evangelizing Theology. First Things (New York) no.61, March 1996, pp.27-32 [Noted Catholic theologian. "Evangelical" now referring to Catholics also. Seven trends in Catholic theology that inhibit this transition (including faith as human construct, pragmatically true relativism and pluralism, freedom as individual choice, anti-authority & institution) also mark our culture in general.]

DULLES, Avery Cardinal, Mere Apologetics, First Things {}, 154, June/July 2005, pp. 15-20. [An appreciation of C. S. Lewis as apologist. Lewis' threefold apologetics is presented and discussed, with respect to (1) the existence of God (appealing to philosophical arguments from morality, reason and desire), (2) the pre-eminence of divine revelation in Christ, and (3) the defensibility of Christianity against common objections such as the problem of evil. Closing remarks of regret over Lewis lack of celebration of the Church.]

DULLES, Avery Cardinal, S. J., The Deist Minimum, First Things {}, 149, January 2005, pp. 25-30. [Arising in 17th-Century England, Deism adopted the inherited distinction between reason and revelation and framed a God known by 'reason' alone. Spreading to the U.S. (Jefferson's beliefs are described) it bequeathed a minimal civil religion and moral foundations for society which are contested today by a more widely pluralist vision.]

DULLES, Avery, S. J., The Rebirth of Apologetics, First Things {}, 143, May 2004, pp. 18-23. [Christian apologetics has passed through a number of phases (here indicated) before collapsing in the mid 20th-century through reactions to its excessive claims and in response to social plurality. The author calls for a renewal of apologetics, and records signs of this happening. This must draw from personalism and an epistemology appropriate to testimony.]

DULLES, Avery, The Church in a Postliberal Age, First Things {}, 136, October 2003, p. 57-61. [Review of the book of this title, which is a collection of articles by George Lindbeck. A brief, informative overview of Lindbeck's 'cultural-linguistic' theory of doctrine. Dulles finds him over-influenced by Hans Kung and Thomas Kuhn: 'it would be better to deny the doctrines than to interpret them so relativistically'. Dulles Invokes Polanyi to urge the necessary connection between meaningful language and reality.]

DULLES, Avery,, S.J., John Paul II and the New Evangelization, Studia Missionalia, Vo. 48, 1999, pp. 165-180. [following an inward-looking period in the Roman Catholic Church during the modern period, Vatican II re-affirmed the responsibility of evangelization, but this was neglected until John Pail II began urging 'The New Evangelization'. Ten defining traits of this; 'each of the new worlds of science and technology, mass media and popular culture, is an Aeropagus awaiting the arrival of a new St Paul'. Good paper for reference.]

DUNLOP, John, Science and Faith: a close embrace?, Stimulus, Vol. 8, Issue 3, August 2000 [Popular reflections encouraging Christians to show interest in science and its integration with faith. Includes an annotated list of relevant web-sites and books.]

DUPRE, Louis (interviewed): Seeking Christian interiority, Christian Century, July 16-23, 1997, pp. 654-660 [Being Christian today is difficult because faith is seen publicly as merely a part of culture, which is the real religion. But faith must be everything, integrating all the elements of life, or it is nothing. In the past this integration was mediated by tradition; today the Christian must achieve it personally through interior spirituality. St Augustine offers a model, achieving a new inner integration at the collapse of the Roman Empire.]

DURIEZ, Colin, The Theology of Fantasy in Lewis and Tolkien, Themelios, vol.23.2, February 1998, pp.35-51 [A shared theory of imagination as apprehending meaning enabled these two authors to disclose, through fantasy, reality which is hidden to 'modern' discourse. Lewis' theology of romanticism; paganism as preparation for the Gospel; tales of nature and grace reconciled to each other]

DYER, Fraser, Why You Hate Your Job, Third Way {}, May 2005, pp. 22-24. [A popular survey of work frustrations today. Low self-esteem resonates with the collapse of career structures, loss of loyalty among employers, replacement of work requiring personal judgement by bureaucratic procedure, and lengthening work hours. When even workers in health and education feel like drones, we need to worry.]

EASTHAM, Mary, The Church and the public forum: John Courtney Murray’s method, Stimulus, Vol. 13 No. 4, November 2005, pp. 2-6. [John Courtney Murray made a significant contribution to U.S. domestic and foreign policy debates from the 1940’s to 1960’s and shaped Vatican II’s Dignitatis Humanae (1966). His public philosophy, rooted in the theology of natural law and the framework of the four ‘truths’ of the American constitution, aimed to provide a common language for political debate which could be owned by Catholics, Protestants, Jews and Secularists. An introduction to this Catholic philosopher’s method, which remains of interest today.]

EBERSTADT, Mary, The Family: Discovering the Obvious, First Things {}, 140, February 2004, pp. 10-12 [The post-'60's celebration of 'alternative' households has in the U.S. turned to defensiveness as the empirical evidence for harm to children has gained acknowledgement. The new celebration of same-sex households will go the same way (the author predicts) when statistics on pathology among homosexual and lesbian persons remain high despite the fading of social censure towards them.]

EDWARDS, Peter, Church Decline: showing what matters most?, Epworth Review, Vol. 29.2, April 2002. [The continuing decline in church statistics since the 1981 census. Four features of Church bucking the trend: (1) a clear theologically framed identity; (2) an awareness of, and engagement with, pervading culture; (3) the nurture of spirituality through close fellowship; (4) a concern for mission and evangelism.]

ELLUL, Jacques. The Fight of Faith. Violence. (London: SCM Press, 1969), pp.127-44, 160-75. [The great French lawyer layman; profound biblical and theological analysis of violence as "natural" and "necessary", but not therefore justifiable on Christian grounds. The background of the demonic in social evils, and the radical Christian answer in "spiritual warfare", with the Resurrection as the supreme "spiritual violence" in over-coming death.]

ELLUL, Jacques. The Theological Foundation of Law. (London: SCM, 1961), ch.4, Law, State and Church, pp.122-40. [The "greatest European lay-theologian" — law prof., Bordeaux. Theology and law in relation to divine law and justice, and unique function of the Church in relation to rights & justice.]EMBERLEY, Peter C., The Role of Political Correctness in the Decline of Liberal Education, (discussion paper arising from a forum sponsored by the Centre for Cultural Renewal, Canada, held in Vancouver in 1996). [A liberal university education once aspired to cultivate the longings and dreams of students in the direction of intellectual exploration and moral judgement. This reflected a medieval understanding of the university as both 'universitas' (a common enterprise) and 'civitas' (an open enterprise within civic bounds). Since the 1960's the latter has eroded, leading to polarisation between moral license and politicised, highly regulating moralism. Public conflict over sexual issues illustrates this. 'We are hearing the death rattle of the university as an idea and an institution'.]

ESHLEMAN, Paul A., The "Jesus" Film: A Contribution to World Evangelism, International Bulletin of Missionary Research, April 2002, pp. 68-72. [The Director of the "Jesus" film project recounts its origins in John Heyman's Genesis Project and the New Media Bible. In two decades, the film has been translated into all major languages in 35 versions for differing audiences. Its usefulness in church planting; efforts at follow-up discipling; a worldwide strategic plan; difficulties arising in translation and distribution.]

EVANGELICALS AND CATHOLICS TOGETHER, Your Word is Truth, First Things {}, 125, August/September 2002, pp.38-42. [Formal statement by this North American group on the relationship between scripture and tradition. Tradition is not a second source of revelation alongside the Bible but must be corrected or informed by it, and scripture itself is not understood in a vacuum apart from the historical existence and life of the community of faith. Disagreements are plainly acknowledged, however, over the Church and the exercise of teaching authority within it.]

EVANS, C. Stephen. Healing Old Wounds And Recovering Old Insights: toward a Christian view of the person for today, Christian Faith and Practice in the Modern World. eds. M.A. Noll & D.F. Wells. (Grand Rapids: Eerdmans, 1988), pp.68-75. [Current cultural replacement of behaviourist reductionism by self-deification views; newer relational views congruent with Christian view but notion of substance of a self also needed to BE in relation.]

FACKRE, Gabriel, The Church of the Center, Interpretation, April 1997, pp.130-142. [Drawing from Richard Niebuhr's Christ and Culture, and in the spirit of the Barmen Declaration, a church is sought which is centred on Christ rather than committed to a habitual stance - whether in conformity or opposition - vis-à-vis cultural categories. The story of the struggle for such a 'Church of the Centre' in the United Church of Christ in the U.S.]

FACKRE, Gabriel, Theology and Culture Newsletter, Advent 2002, unpublished [popular Christian reflections on current affairs (mostly in the U.S.) during 2002: (1) original sin and pyramids of power in politics and the church: from the personal sins of priests and televangelists (the '60's brought both fresh air and pollutants, now apparent) to the corporate sins of Enron etc. (2): being gracious to other religions: the need both to honour commonalities and to respect particularities including the claims of each to universality]

FAGERBERG, David, Chesterton on Ritual, Worship, May 1997, pp.194-205 [Chesterton's appreciation of ritual and liturgy had to do with his conversion being 'that of the pagan and not the Puritan'. Ritual conveys meaning. It must be central if Christian religion is to be practical and widely accessible. Useful reading for those exploring 'alternative worship services' or concerned with 'neo-paganism']

FARLEY, Edward, Transforming a lukewarm church, Christian Century, Aug 27 - Sept 3, 1997, pp. 754-757 [review article of John B. Cobb, Reclaiming the Church: where the mainline churches went wrong and what to do about it. Cobb is not concerned with statistical decline as such but with the lukewarm church: 'indifferent to its own theological confusions, uninterested in responding to challenges that confront the traditions, and isolated from the major problems and issues of the social environment'. Good, constructive, thoughtful piece, with relevance also to the U.K.]

FINN, Daniel, Thinking religiously about economic life, Christian Century, April 24, 1996 [substantial review article of On Moral Business: Classical and Contemporary Resources for Ethics in Economic Life, ed. Max Stackhouse et al. Finds the book strong on morality in personal and business life but giving insufficient attention to the moral dimensions of the market as itself a construction of governments through law]

FINNEY, John, Culture Clash, in Finney, Recovering the Past: Celtic and Roman Mission, Darton, Longman and Todd, 1996, Chapter 6, pp.75-89 [on mission which takes seriously Christian engagement with culture as a meeting of 'tectonic plates'. Illustrated by Christian meeting with and conversion of Anglo-Saxon culture. Popular, readable]

FLETT, John, From Jerusalem to Oxford: Mission as the Foundation and Goal of Ecumenical Social Thought, International Bulletin of Missionary Research, Vo. 27 No. 1, January 2003, pp. 17-22. [WW1 raised new issues for mission theology, described by J. H. Oldham. At the IMC assembly in Jerusalem, 1928, Rufus Jones' paper drew attention to secularism as a challenge. Reflection followed, and by the time of the 1937 Oxford conference the need was accepted to engage with Western social and cultural presuppositions as an integral part of mission.]

FORD, David, British Theology after a trauma: Divisions and conversations, Christian Century {}, April 12, 2000, pp. 425-431. [The assault, by logical positivists and analytical philosophers, upon British theology. A brief but masterly survey, for mainly U.S. readers, of British theologians and their key books since this assault. The 'dafault' positions adopted towards modernity and postmodernity.]

FOSTER, Charles R., Paying attention to youth culture, Christian Century {}, December 9, 1998, pp. 1185-1187. [Perceptive discussion of the churches' task of engaging youth in the light of three books: Youth Leadership (Long & Fertman), Cold New World (Finnegan) and Virtual Faith (Beaudoin). 'Fashion, entertainment and possessions are identity markers for the youth in all these books'. Focus on North American youth culture, with resonances in the U.K.]

FOSTER, Michael B., Some Remarks on the Relations of Science and Religion, The Christian Newsletter, no. 299, 26th Nov. 1947, Supplement, pp.5-16 [Dangers arising from the growth of modern natural science, which differs from ancient science in '(1) putting nature under man and (2) taking man from under nature's tutelage'. Two responses to the abuse of natural science: a proper reverence for God's work, and reactionary paganism. Parallels in the social sciences and the reaction of pagan cultural archaisms. Contemporary issues engaged before their time!]

FOULKES, Francis & Marjorie, A biblical understanding of sexuality with special reference to Genesis 1-3, Stimulus, Vol. 11 No. 4, November 2003. [Whereas the bible describes patriarchy and polygamy, sexual abuse and marital unfaithfulness, it never prescribes them. Genesis 1-3 offers four prescriptions regarding marriage and sex leading to sexual exclusions. These principles are made a significant part of Jesus' teaching.]

FOX, Richard Wightman. Lasching Liberalism. The Christian Century. 109(9), 11 March 1992, pp.277-82. [Review article of The True and Only Heaven: Progress and its Critics, by Christopher Lasch, widely acclaimed for his The Culture of Narcissism. Analysis of U.S. and Western culture by one of its sharpest critics, showing a new seriousness about human limits]

FRANK, Arthur W., A Common Health: Redrawing the Moral Map, Christian Century, May 1, 1996, pp.486-490 [Review article of Health as Liberation: Medicine, Theology and the Quest for Justice by Alistair Campbell - a readable book on an urgent issue. Campbell challenges the individualistic ethics spreading in medical practice and health insurance. These ethics, says Frank, ignore the triple power structure of professional organisation, politics and technology, led by profit. The Gospel re-orders life's priorities in favour of 'the community of persons who share common vulnerabilities and resources']

FRANKS, Martha, Election, Pluralism, and the Missiology of Scripture in a Postmodern Age, Missiology, Vol. XXVI, No. 3, July 1998, pp. 329-343. [Traces views of biblical election from Carver (1909) through Von Rad to Senior & Stuhlmaster (1983) as increasingly open to diverse traditions in scripture. Missiologists must converse with postmodern understandings of diversity. Newbigin's affirmation of plurality is invoked, but his rejection of ideological pluralism is not considered.]

FREEBURY, Charles, Alpha ten years on: Success story or Papering over the Cracks?, Epworth Review, 30, no.3, July 2003, pp. 40-47. [Does Alpha 'grow churches'? The author's research leads him to conclude that (1) evangelistically-aware churches are more likely to adopt Alpha in the first place, (2) Alpha-related growth reflects less its content than the fostering of deeper fellowship, enlivened worship, more willing service and a more outward-looking focus, and (3) the Emmaus Course meets some of Alpha's shortcomings.]

FROHNEN, Bruce, T. S. Eliot on the Necessity of Christian Culture, Witherspoon Lecture, 2001 (unpublished - available at [On T. S. Eliot's concern over the displacement of Christian-formed culture in England by non-Christian assumptions blind to the religious roots of culture and vulnerable to seduction by either the nihilistic escape from boredom or by totalitarianism.]

FRYLING, Bob, Being Faithful in This Generation: The Gospel and Student Culture at the End of the 20th Century. [Unpublished account of (1) cultural types affecting students' worldview: traditional, modern and postmodern; (2) worldwide characteristics of students today; (3) appropriate ministry responses. Very readable.]

GAILLARDETZ, Richard, Doing Liturgy in a Technological Age, Worship, Sept. 1997, pp.429-451 [Albert Borgmann's writings on the modern technological 'device' and its displacement of 'focal practices' in which we are personally immersed in our world. Liturgy as Christian 'focal practice' stands in tension with this]

GAISFORD, Sue, All in the family, The Tablet, 30 January 1999, pp.138-9. [Questions 'Hilary and Jackie' - the film of Jacqueline Du Pre - and the biography (recently made film) of Iris Murdoch by her husband. The blurring of truth and fiction; the slide from complex reality to stereotypes; the abandonment of personal restraint - from doubtful motives - to supply a society which 'takes a macabre pleasure in fingering untouchables'.]

GALLAGHER, Michael Paul, Inculturation: Some Theological Perspectives, International Review of Mission, Vol. LXXXV No. 337, 1996, pp.173-180 [A concern for inculturation has been visible in wise moments during centuries of mission, but a new historical consciousness has heightened sensitivity today. It may be seen as rooted theologically in the mysteries of creation, incarnation, redemption and Pentecost. Inculturation is not merely a preliminary to evangelisation but includes the call to conversion and cultural transformation.]

GALLAGHER, Michael Paul, S. J., The Tone of Culture: from Prometheus to Narcissus, in Gallagher, Struggles of Faith, Columba Press, 1990, pp.84-93. {} [From the author of 'Clashing Symbols', a helpful survey of some perspectives on narcissism and its cultural concomitants, drawing on his literary background to reflect on this 'imprisonment of the imagination' and the question of a Christian response to it].

GALLI, Mark, Now What?: a response to religious terrorism, Christianity Today, October 22, 2001, pp. 24-27 [Lists instances of Islamic terrorism during the past decade, with quotations from militant Islamicists explaining their motives. Corrupt secularist Western culture must be destroyed, they say, in the name of devout religion. The author calls Christians to shun 'dualist revenge' on the one hand and ''cowardly compassion' on the other in favour of the path of 'tragic courage'.]

GAY, Craig M., Cash Value: Money and the Erosion of Meaning in Contemporary Society, Crux, Spring 2005, Vol 41, No. 1, p. 11-19. [While industrial capitalism has generated high standards of living for many, a side effect of capitalist culture has been the depletion of meaning. Drawing on Simmel, the author writes that money, as a means to indeterminate ends, becomes an absolute which displaces concrete ends and creates a blasé, cynical spirit towards them. This needs to be subverted by the Christian doctrine that life is a gift.]

GAY, Craig, An Ironic Cage: the rationalisation of modern economic life, in Sampson, Samuel and Sugden (eds), Faith and Modernity, Regnum Lynx, 1994, pp. 252-272 [Weber's account of rationality is recalled. Economic rationality is of a practical kind, pursued ion service to prior chosen ends; but it can become 'substantive', defining (and thus constraining) ends themselves. Origins in Calvinism's synthesis of substantive and practical rationality, which was intended to lift the secular world into sacred concerns but here ends up sacralising the secular. The resulting 'iron cage' can be broken open by renewing its origins in 'calling' and by promulgating a 'sabbath' attitude.]

GAY, Craig. Evangelicals And The Language Of Technology. Crux (Vancouver) 31 (1), March 1995, pp.32-40 [Powerful critique of current pragmatic, "modern", "relevant" methods and techniques as examples of a secularized Church, reductionist theologically, and counter-productive; especially use of "social-scientific" methods with implicit "scientism". Christian researchers and Church Growth-ers need this warning.]

GEFFRE, Claude. Christianity and Culture. International Review of Mission, no.332/333, vol.84, January/April 1995, pp.17-31 [The 'Christianity and culture' debate has been raging for the better part of this century yet despite this it is still complex and confusing. Here Geffre gives a solid account of the problem.]

GELWICK, Richard, (1) Christian Faith in a Pluralist Society, Tradition & Discovery, Vol.XXVII, No.2, 2000-2001, pp.39-45. (2) Heuristic Passion and Universal Intent: A Response to George R. Hunsberger, Tradition & Discovery, Vol.XXVIII, No.1, 2001-2002, pp.16-22. [(1) Criticises the use made of Polanyi by Newbigin and his interpreter Hunsberger to defend the objectivity of the Christian message: Polanyi leaves open choice in religious faith. (2) Resisting Hunsberger's response, the claim is pressed that Newbigin reverses key intentions in Polanyi's work. See also HUNSBERGER, and KETTLE]

GLANZER, Perry L., Christian Conversion and Culture in Russia: A Clash of Missionary Expectations and Cultural Pressures, Missiology, Vol. XXIX, No. 3, July 2001, pp. 319-329. [In the 1990's huge initiatives by U.S. mission agencies towards post-Soviet Russia were spearheaded by showings of the Jesus film. Over 40,000 ex-communist educators attended follow-up conventions. The author documents his research among converts, who usually testified however to their conversion as a slow process.]

GLASSER, Ida, Millennial Reverie: Muslims in Britain, Anvil {}, Vol. 17 No. 3, 2000, pp.179-190. [Pre-September 11th reflections with new poignancy today. Written in conversation with Constance Padwick's 'North African Reverie' (1938), the author focuses on the challenge of Christian engagement with Muslims in the socio-political arena and in evangelism. The need for both penitent love and realism about the history of Christian-Muslim relations. The task of commending the Gospel without a counterproductive 'hardness of controversial spirit' requires thoughtful preparatory study of Islam. Valuable.]

GLEDHILL, Jane, Literature and Pastoral Psychology, Anvil, {},Vol.13, No.3, 1996, pp.233-44 [drawing from Jane Austen, Bronte, Dickens, Murdoch, Sartre and Byatt, the author traces a change from a strong story line and a Christian moral understanding of humanity to the portrayal today of unstable consciousness resonating with firm footholds offered by the past.]

GOETZ, David, Suburban Spirituality, Christianity Today, July 2003, pp. 31-37. [Suburban life in the U.S. - organised 'arguably around the provision of safety and opportunities for children, and neat and tranquil environs for homeowners' - oxidises the Christian spirit as weather rusts a car. Missionaries returning to the suburbs lose their vitality like a tan. Christian suburban life requires constant minor acts of resistance, and perseverance with local frustrations rather than restless religious 'shopping around'.]

GOHEEN, Michael, Is Lesslie Newbigin's Model of Contextualization Anticultural?, Mission Studies, Vol. 19 No. 2-38, 2002, pp. 136-156. [Addresses the criticism of Newbigin as 'anticultural', showing that his emphasis on antithesis between Gospel and culture reflected strategically the contexts of his ministry as an evangelist in South India, an ecumenist surrounded by 'syncretistic' tendencies, and a returned missionary among culturally domesticated English churches. Newbigin's doctrine of 'challenging relevance' echoed Kraemer's doctrine of 'subversive fulfilment' in pronouncing both God's 'yes' and 'no' to culture; however in the author's view it lacks development in terms of the doctrine of creation.]

GOHEEN, Michael, Mission in Western Culture. Unpublished paper presented to St John's College, Nottingham, 2000 [Experience of mission to other cultures has prepared us to address the cultural captivity of Western churches. The history of this captivity traced through four periods: early church, Christendom, modern and postmodern. An agenda for overcoming cultural captivity. Draws on Newbigin, Bosch and others.]

GOHEEN, Michael, The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser, Mission Studies, 21.1, 2004, pp. 97-111. [Divergent views of Trinitarian mission led to the published exchanges between these two in 1994, affecting understanding of the missio dei, the church and the atoning work of Christ.]

GONZALEZ, Nelson, A Better Dream, Third Way, {}, December 2001, pp. 14-20 [9/11 was a wake-up call to the U.S. to see itself as one among the global family of nations. President Bush had, in 8 moths, undone years of international cooperation. The U.S. 'is a project of ideas rather than a historical, cultural, racial or ethnic entity' - and must re-conceive itself incorporating greater humility in its international relations.]

GORONCY, Jason A., Bitter Tonic for our Times – Why the Church needs the World: Peter Taylor Forsyth on Henrik Ibsen, European Journal of Theology, Vol. 15 No. 2, 2006, pp. 105-118 [P. T. Forsyth’s engagement with Ibsen and other writers on tragedy illustrates the importance of theological engagement with the arts in general. “While critics with the judgement such as Ibsen and Nietzsche do not grasp the revealed answer to the questions that plague the human heart and conscience, the church with the revelation does not critically grasp the problem, nor duly attend those who do’. Solid article, with useful notes.]

GORRINGE, Timothy, Violence: Is There a Civilizing Process? Does the Gospel Play any Part in it?, Contact, 145, 2004, pp. 21-32. [Considers the thesis that civil-ization grants a monopoly of physical violence to the state and plays out restrained violence in e.g. sport. Causes of violence are surmised in structural injustice, mimesis, bad parenting and hormonal factors. Christians are called to serve a long-term civilizing process.]

GOUDZWAARD, Bob, Christianity and Economics, Signposts of God's Liberating Kingdom, Vol.1, Institute for Reformational Studies, Potchefstroom University, South Africa, 1997, pp.229-240. [from this well-known writer on faith and economics, a valuable framework for addressing the issues. A paper presented in Australia in 1996.]

GOUDZWAARD, Bob, Idols Of Our Time, (Dordt) 1984, pp.9-27 ('In The Shadows of Progress'; 'Ideology and Idolatry') [very clear and readable analysis of the how modernity breeds ideologies which then become idolatrous. Important for reflection on 'principalities and powers']

GRAY, John, Think Small…, Third Way {}, June 2004, pp. 17-21 [wide-ranging and penetrating interview of this interesting contemporary writer by Nilgel Biggar. Secular liberal humanism is a hollowed-out version of Christianity, subject to pathologies not present in the latter - nor in classical paganism. Ethical life emerges 'naturally' in human beings without the need of 'big ideas', which have led to destructive ideologies and a false polarisation between universalisms and nihilism.]GRAYSTON, John, The Bible and Spirituality: the Decline in Biblical Literacy among Evangelicals and the Future of the Quiet Time, Anvil {], Vol. 19 No. 2, 2002, pp.99-107. [A good readable discussion on declining biblical literacy which is briefly documented. Caused of decline include loss of credibility, authority and perceived relevance of scripture, a lifestyle indisposed to reading, and the influence of some elements in charismatic renewal. The place given to regular bible reading in Christian history; its importance for personal transformation, for relationship with God and for information. Ways of addressing the decline are suggested.]

GRENZ, Stanley J, 'Postmodern Canada: Characteristics of a Nation in Transition', Touchstone, Vol.18 No.1, January 2000, pp.21-35. ['In a sense, Canada stands at the leading edge of the postmodern wave'. In its Canadian form, postmodernism is (1) multicultural (2) focussed on relationships (3) consumerist (4) relativistic (5) 'glued to the screen' (6) nihilistic/negative (7) spiritual but unchurched (8) searching for identity.]

GRENZ, Stanley J. Star Trek And The Next Generation: Postmodernism and the future of evangelical theology. Crux (Vancouver) 30(1), March 1994, pp.24-32. [Theological professor outlines modernity and origins and nature of post-modernity; illustrated from TV series Star Trek; congruence of post-modern and Christian critiques of modernity. Theology must be post-individualist, post-rationalist, holistic and spiritual.]

GRENZ, Stanley J., The Doctrine of the Trinity: Luxuriant Meadow or Theological Terminus?, Crux, Vol. XXXIX No. 4, December 2003, pp. 15-18. [Presents two divergent approaches to the doctrine of the Trinity since the Enlightenment: (1) silence before that which defies constructive exploration or application (Kant, Schleiermacher) (2) adoption of this as the basic starting-point for theology (Barth, Pannenberg, Moltmann) and for anthropology. The author commends the second.

GROSSMAN, David, Trained to Kill, Christianity Today, August 10, 1998, pp.31-39 [A U.S. military expert on the psychology of killing in warfare argues that today's media condition children to kill people in the same way that soldiers are conditioned to do so in their training]

GUMMER, John, Fruits of Science, The Tablet, 20th February 1996, p. 254. [from this former Secretary of State for the Environment, brief reflections on GM foods and the wider issue of handling new knowledge. Genesis reminds us that 'human knowledge has always outrun human freedom. Painfully and slowly, the mechanisms of control have to catch up.']

GUNTON, Colin, Knowledge and culture: towards an epistemology of the concrete, in Hugh Montefiore (ed), The Gospel and Contemporary Culture, SPCK {[email protected]}, 1992, pp.84-102 [Christian faith suggests a theory of knowledge different from those deriving from the Enlightenment: one which is personal and relational, and roots the meaning of these in God]

GUROIAN, Vigen, Friends and mentors: The message of children's stories, The Christian Century, June 3-10, 1998, pp. 574-578. [On the place of friendship in some much-loved children's stories, which reflects our social nature. Considers the exploration of friendship in The Wind in the Willows; of asymmetrical, mentorial friendship in Charlotte's Web; and of pure mentorship in Bambi. Ends with a plea for the place of mentorship to be recovered in our culture.]

GUSHEE, David P., A Crumbling Institution: how social revolutions cracked the pillars of marriage, Christianity Today, September 2004, pp. 42, 44,25 [Marriage as a social institution is like a huge building not easily brought down. Today, however, it has been weakened dramatically by cultural blows and the rotting of its spiritual foundations. Cultural blows have come from multiple revolutions documented here by the author: contraception and abortion; illegitimacy; cohabitation; reproductive technology; divorce; and gay rights.]

GUSHEE, David P., A Matter of Life and Death, Christianity Today, October 1, 2001, pp.34-40. [good popular survey of the ethical issues raised by the mapping of the human genome giving us 'power to seize control of our own evolutionary destiny'. Market forces and the contemporary impoverishment of shared moral discourse subvert the considerations raised by faith. 'Re-making' humanity; sources of stem-cells and embryos; therapeutic cloning, and germ-line intervention.]

HAFEN, Bruce C., & HAFEN, Jonathan O. Abandoning Chidren to their rights. First Things (New York) no.55, August-September 1995, pp.18-24. [Father and son lawyers. An important analysis of the U.N. new Convention on the Rights of the Child (1989) — moving beyond protection to choice rights, based on misapplication of human anatomy model from adults to children, and confusion of state paternalism with parental paternalism or responsibility.]HAMILTON, Michael S., The Triumph of the Praise Songs, Christianity Today, 12 July 1999, pp.29-35 ['American churchgoers no longer sort themselves out by denomination so much as by music preference'. Music has become 'the new literacy of Western culture (George Steiner); since the baby-boomer generation it is at the centre of self-understanding. Compares the 'reformers' of traditional hymnody with the 'revolutionaries' who adopt secular musical trends. Many illustrations.]

HAMILTON, Michael S., A Higher Education, Christianity Today, June 2005, pp. 31-35. [In the past 50 years, U.S. Christian Colleges and universities have secularized to the point of being virtually indistinguishable from any other. Since the 1990’s, however, there has been a growing concern to explore a renewed integration of faith and learning which spans evangelical, catholic and protestant denominational educators. This has generated a series of books, here acknowledged. Influences at work include worldview thinking deriving from the Dutch Reformed tradition,  neo-romanticism, and postmodernism.]

HANCOCK, Maxine, Christian Perspectives on Gender and Sexuality, Crux, Vol. XXXV, No.2, pp. 2-10 [Recounts the experience of convening a multi-disciplinary winter school course on this topic, and the rationale for doing so. Definitions of terms; handling the themes of 'feminism' and 'patriarchy'; reasons for difficulty in discussing these issues]

HANCOCK, Maxine, To Be Fully Human, Crux, Vol. XXXVI, No. 4, December 2000, pp. 34-43 [Notes the variety of historical and contemporary answers to the question 'what is a human being?'. Contemporary views retain little sense of the majesty or dignity of humankind in creation. Biblical resources; Jesus as the model for true humanity. Becoming truly human lies in recognition and conversion towards human vulnerability, yearning, and sense of wonder, and brings freedom from enslavement to a panoply of gods.]

HANCOCK, Maxine. Dialogue, Declaration, And Dispute: Joining the discussion in the marketplace of ideas. Crux, June 1994, 30(2), pp.9-16. [English lecturer, Alberta University, and TV personality. The importance of ideas before practice; biblical images for engaging our culture; problems of truth claims in a pluralist society; necessity of dispute (and its biblical models) but without rejection of persons. A valuable practical survey.]

HANCOCK, Maxine. Some Reflections On The Use Of Language In The Stott-Spong Dialogue. Crux (Vancouver), 29(4), December 1993, pp.28-33. [University English teacher who chaired a John Stott - John Spong dialogue, reflects on Spong's managing an audience by rhetoric rather than by argument.]

HANSON, Ingrid, The Sweet Hell of Success, Third Way {}, November 2004, pp. 12-14. [Towards a Christian perspective on envy of, and competition over, status in contemporary Western culture including in the church. Personal testimonies and theoretical resources including Bill McKibben's Enough.]

HARDY, Daniel. Rationality, the sciences and theology. Keeping the Faith. Essays to Mark the Centenary of Lux Mundi. (London: S.P.C.K., 1989), pp.274-309. {[email protected]} [scholarly account of Christian faith as bringing a tradition of wisdom to the problem of knowledge and rationality in faith and science]

HARINK, Douglas, For or Against the Nations: Yoder and Hauerwas, What's the Difference?, Toronto Journal of Theology 17/1, 2001, pp.167-185 [Careful exploration of differences between these two influential authors, by comparing Hauerwas' Against the Nations (1985) with Yoder's For the Nations (1997). The former is concerned that the Church be faithful to its distinctive identity and resist cultural captivity by 'the nations' (signifying U.S. liberalism); the latter is concerned carefully to describe the Churches' nuanced engagements in mission with multiple principalities and powers.]

HARLAND, Gordon, Engaging the Issue Before us with Confidence and Hope, Touchstone, Vol.21 No.1, January 2003, pp.8-18. [Despite the decline in formal religious practice, a hunger for meaning persists. Loss of confidence in the framework of meaning offered by Christianity partly reflects confusion over relativism. The cultural diversity of Christianity, which neither reduces to subjective relativism nor allows a reduction to a fundamentalist framework, is prominent today as in the early church. A general articles drawing especially on Andrew Wall's work]

HARRIS, Peter, A Whole Gospel for a Whole World, Crux, Summer 2006/Vol. 42, No. 2, pp. 43-49. [From the International Director of A Rocha, reflections on the vision of relationship with God, humanity and wider creation as the proper context of Christian environmental concern. Human and environmental flourishing are interdependent. Paul’s sermon in Athens offers a reference point. Worship should inspire the necessary changes in human behaviour which cannot be secured by education or legislation alone.]

HARROWER, Scott, From Pride to Peace: An Augustinian Engagement with Pluralism and Postmodernism, Themelios 30/3, summer 2005, pp. 42-58. [Practical lessons from St Augustine for evangelistic engagement today, reflecting similarities between the age of St Augustine and our own. The author proposes five elements for a contemporary theological framework drawing from Augustine (they include using ‘pride’ to talk of ‘sin’, and ‘being real’ to talk of ‘confession’), followed by five elements in the manner and means appropriate to Christian engagement with the world. Some good leads, clearly presented, from this Australian scholar]

HART, David B., A Most Partial Historian, First Things {}, 138, December 2003, pp. 34-41. [Fascinating introduction, by this Eastern Orthodox theologian, to Maurice Cowling's trilogy Religion and Public Doctrine in Modern England, following the publication of Vol. III. Cowling, who exemplifies conservatism as 'the negation of ideology', documents with invective the cultural shift historically away from Christian religion towards - not irreligion - but dogmatic 'secular religion'.]

HART, David B., Christ and Nothing, First Things {}, October 2003, pp. 47-57 [The first commandment originally opposed the worship of Gods other than the Lord; the very success of its opposition to this has led, in the West, to a far harder battle today, against the worship of 'nothing': of sheer human ill and choice. Such nihilism was hidden within older, pagan ways, but Christianity has brought it into the open. A fascinating, passionate but rather demanding presentation of this thesis.]

HART, David B., Freedom and Decency, First Things {}, 144, June/July 2004, pp. 35-41. [Perceptive and eloquent exploration of the decline in standards of public decency in the U.S. and beyond. Arguments about censorship; prospects for the future. The root problem is the prevailing exaltation of freedom as choice: but 'we are not free because we can choose, but only when we have chosen well'.

HART, David, Daniel Dennett Hunts the Snark, First Things {}, January 2007 [A ‘Darwinian’ fundamentalist like Richard Dawkins, Daniel Dennett has recently authored Breaking the Spell: Religion as a Natural Phenomenon. Hart brings to bear his perceptiveness and passionate polemic in a sustained refutation of the book and of empirical ‘explanations’ of religion in general. Such accounts of religion invite us to poke fun, like Lewis Carroll, at authoritative discourse about an imagined quarry.]

HARTROPP, Andy, Just Prices Today, Anvil, Vol. 22 No. 2, 2005, pp. 113-118. [The principle of a ‘just price’, much discussed by medieval economic theorists and theologians, receives little attention from economists today. In place of its premise that economic practice should conform to moral norms, ‘market forces’ are taken as determinative. Unjust outcomes of this are briefly illustrated and explained, a theology of just price outlined, and practical remedies noted including the relevance of the Fairtrade Foundation.]

HEIDEMAN, Eugene, The Missiological Significance of the Universal Declaration of Human Rights, Missiology, Vol. XXVIII, No. 2, April 2000, pp. 163 - 176. [The UDHR is a creed which Christians must work with creatively, setting it in a theological context. Issues raised in the course of this include Christian liberty and the relation of rights to duties. Churches are often in a position to advocate rights where the UDHR receives only cynical lip-service.]

HENRY, Patrick, Remembering the Rescuers, First Things {}, 102, April 2000, pp.13-16. [If we would resist injustice and oppression, we might learn from those who have risen to such resistance heroically in the past. Studies of those rescuing Jews from the Nazis find that they tend to have grown up in homes where they were taught particular principles, among them the basic unity of human beings beyond their differences. The stories of rescuers can still rescue people from cynicism and despair today.]

HESLAM, Peter, Architects of Evangelical Intellectual Thought: Abraham Kuyper and Benjamin Warfield, Themelios, Vol. 24.2, February 1999, pp.3-20 [Kuyper's lectures at Princeton; Kuyper's stance was antithetical to Enlightenment ideology, disparaging apologetics, and reflecting conflict in the Netherlands; Warfield reflected Christian participation in a more moderate version of Enlightenment in North America, in the tradition of Bacon, Newton etc.]

HIGGINS, Gareth, Celluloid Soul, Third Way, {}, Vol. 26 No.7, Sept 2003, pp. 22-25. [Watching modern cinema the author avers 'there isn't a secular molecule in the universe'. Adopting this viewpoint, he offers a popular skate through many films pointing out religious metaphors and intimations of the transcendent. For the author, as for film director Scorsese, 'it is difficult to tell the difference between going to the cinema and going to church'.]

HILL, Monica, Today's Local Mission Field for Need-Oriented Evangelism, [email protected], 8, July-Sept 2005, pp. 22-25. [A brief, easy-to-read summary of social and cultural changes in Britain during the past century. 'Need-oriented evangelism' must reckon with 16 changes (here identified) in the broad areas of social change (especially for women, youth, family and education), liberalisation of the church, and erosion of family life as the core unity of social structure.]

HIMMELFARB, Gertrude, The Christian University: A Call to Counterrevolution, First Things {}, No.59, January 1996, pp.16-19 [On the revolution whereby universities once linked to churches first experienced the disestablishment of the church and more recently the active establishment of society in its place, turning a 'liberal' education into a socially relevant and useful one. 'Today race, class and gender are the holy trinity presiding over higher education in America'; pursuit of truth is disparaged as spurious. The mission task of a Christian university in this setting.]

HINLICKY, Sarah E., The End of Magic, First Things, {}, 120, February 2002, pp.45-50. [Perceptive study of popular fantasies (Lord of the Rings, The Chronicles of Narnia, The Dark is Rising, The Chronicles of Prydain, the Earthsea series, and His Dark Materials) asking: when the power of magic comes to and end, where are we left? The authors of fantasy often stumble at this point. The true answer lies in Christ and in his distinctive challenge to the conventions of power, in which the inner meaning of goodness is finally separated from that of worldly power.]

HITCHEN, John, Evangelism and Mission: What is the Gospel?, unpublished paper prepared for Mission and Message, a consultation of the Conference of Churches of Aotearoa New Zealand, June 1995 [the validity of mission questioned today; the inadequacy of its traditional motives; tensions from globalisation; Evangelicals, Catholics and Eastern Orthodox on mission; converging concerns; voices waiting to contribute. An excellent survey of the issues, followed by an attempt to frame the message of the Gospel as it engages these issues.]

HITCHEN, John, Exploring the Gospel's Transforming Impact on a New Testament City: Aspects of an Ephesian Case-Study, New Slant, April 2001, pp.6-10 [St Paul's conflict at Ephesus (Acts 18-20) provides insights into the process of Christian transformation of society in the first-century Roman province of Asia. Very readable reflections by this ex-Principal of the Bible College of New Zealand]

HODGKIN, Robin, Making Space for Meaning, Oxford Review of Education, Vol. 23, No.3, 1997. [The spiritual thresh-hold represented by 'the dawning of meaning' is obscured by the Cartesian visual model of knowing. It originates in symbol and play (widely understood) which is at once directional and an end in itself. This understanding is traced in the work of John MacMurray, Michael Polanyi, Suzanne Langer and Donald Winnicott, and is vital for understanding discovery, and for pursuing the deeper but less measurable goals of education.]

HODGKINSON, David, Unworkable?, Third Way {}, November 2002, pp. 11-12. [A good brief popular account of changing employment practice and the personal, ethical and religious issues this raises. Organisational loyalty (on the side both of employer and employee) has lessened; the 'portfolio' lifestyle brings opportunities for choice and control but also insecurity and stress. In the Bible there appears ambivalence to work. The idea of being a 'Biblical freelancer']

HOLLENWEGER, Walter J., A Plea for a Theologically Responsible Syncretism, Missionalia, 25.1, April 1997, pp.5-18 [For 'syncretism' read 'inculturation'. Biblical instances of this, with special treatment of Colossians 1.15-20. A similar responsible engagement is demanded by the principalities and powers of our own age]

HOM, Mary Catherine, Girard for the Uninitiated: An Introduction to Girardian Theory and its Application to Biblical Interpretation, Crux, Vol. XXXIX No. 2, June 2003, pp. 2-12. [The title says it. The 'three great moments' in René Girard's theory are described: (1)mimetic desire and rivalry, (2) the scapegoat mechanism, widespread and archaic, (3) the unique biblical exposure of the scapegoat mechanism, addressed most radically in Jesus Christ. The limitations of Girard's theory for, and its positive contributions to, biblical interpretation are considered.]

HOUSTON, James, Who are the addicts?, Chapter Three of his The Hungry Soul: What we long for and why it matters, Lion {} 1992, pp.28-50 [popular reflections on 'addictive' desire, richly illustrated from literature. An interesting perspective on one of sin's forms, of special relevance perhaps to modern Western culture.]

HOWARD, Agnes R., In Moral Labor, First Things {}, March 2006. [Pregnancy including childbirth is ‘labour’: a moral labour of hospitality and stewardship ‘in the context of a divine work, with husband and wife as co-workers alongside God in the creation of a unique human soul’. High-tech reproduction today relegates women to comparative bystanders, and can exploit them. A call to understand and honour better the unique role and dignity of the pregnant mother.]

HOYE, William J., The Religious Roots of Academic Freedom, Theological Studies, 58 (1977), pp.409-428. [argues that the roots of academic freedom lies not in the Enlightenment but in medieval Christianity and its universities, where freedom of theological thought was valued; the place of authority, reason and doubt in these. Numerous quotations from the time.]

HUGHES, Trystan Owain, Pop Music and the Church’s Mission, Anvil, Vol. 22 No. 1, 2005, pp. 41-53. [Pop music can express spiritual issues in a way which makes young people’s ‘spirits soar’ - in contrast to church music. A spiritual tsunami has hit ‘which will build without breaking for decades to come. The wave is this: people want to know God ‘ (Leonard Sweet). Insofar as the Church takes any notice of pop music it tends towards three responses, here discussed: prohibition (devotion to pop music and to Christ are seen as rival), appropriation (pop music is mirrored with Christian sentiments) and conversation (a receptive but critical engagement is pursued).]

HUME, Cardinal Basil, Sex and the self, The Tablet, 27 March 1999, pp.453-4 [Abridged version of a talk by the late R.C. Archbishop of Westminster on marriage and the family, the proper place of intimacy, and respect for human life. Likens (as did Newbigin) the advancement of the pro-life cause regarding abortion to the battle against slavery in the nineteenth century.]

HUNSBERGER, George R. The Newbigin Gauntlet: developing a domestic missiology for North America. Missiology {}19(4), October 1991, pp.391-408. [The Co-ordinator of Gospel and Culture in North America. Need of a domestic, in-depth missiology on Newbigin's lines to uncover identity for the churches, and guide in seeking "the common good" and "telling the Gospel".

HUNSBERGER, George R., Faith and Pluralism: A Response to Richard Gelwick, Tradition & Discovery, Vol. XXVII, No.3, 2000-2001, pp.19-29. [Response to Gelwick's criticism of the way Polanyi is used by Newbigin and himself. Five points at which Gelwick's reading Newbigin is to be questioned. Newbigin does not equate scientific and religious knowing; Polanyi's work need not imply a religious pluralism at odds with the universal Gospel]

HUNSBERGER, George, Conversion and Community: Revisiting the Lesslie Newbigin - M.M. Thomas Debate, International Bulletin of Missionary Research, July 1998, pp.112-117 [debate on the meaning of Christian allegiance in the predominantly Hindu culture of India, foucssing on the nature of conversion and of Christian community. Newbigin sees Thomas' identification of salvation with humanisation as a domestication of the Gospel]

HUNT, Philip, Violence and the Scapegoat, Zadok Perspectives, {}, Vol. 64, 2002. [Popular comments on the ritual of victimising 'the common enemy' as a mechanism for securing social cohesion. Draws (like Bottum, ACCESS No.348) on Girard and asks: will we ourselves hear the voice Christ gives to the victim, or fall back into old rituals of scapegoating?]

HUNTER, J. D., Leading Children Beyond Good and Evil, First Things {}, 103, May 2000, pp.36-42. [Efforts in the U.S. to establish and honour 'consensus values' in schools are checked by concerns for inclusiveness. This leads to the formulation of ethical principles lacking authority because severed from their roots in particular, normative communities. 'Character', with its ethical content, is lost and Romantic modernism (here enunciated) makes further advances in U.S. culture.]

HUNTINGTON, Samuel P. The Clash Of Civilizations. Foreign Affairs 72(3) Summer 1993, pp.22-49. [A seminal essay by Harvard political scientist. Western-style capitalism and democracy having prevailed over fascism and socialism, the conflict is between cultural groups — Western, Islamic, Confucian, Hindu, etc. Brigitte Berger says the root of this clash is the adequacy of different family systems in meeting the modern world.]HURDING, Roger, Five Pathways: Caring and Counselling in Today's Church, Anvil, Vol. 19 No.4, 2002. [Examines and compares five Christian approaches to pastoral care: biblical counselling, healing ministries, pastoral counselling, spiritual direction and social change. Each is examined under the headings: focus of care, use of scripture, functional metaphor, spirituality, and outworking in a prescribed case study. A helpful summary and comparison]

HURDING, Roger, Healing Today: a forward gain?, Contact, 1333, 2000, pp. 20-26. [Despite huge advances in medicine during the 2oth century, today's relentless pursuit of physical, psychological and spiritual wholeness has unhealthy aspects. It ignores the close relation between the gifts of healing and of being sustained in suffering; among Christians it can demand that faith works as a prescription and God's gracious action be provable. And it can exclude those who suffer intractably. Christian healing, by contrast, involves relationality to Christ and to each other.]

HÜTTER, Reinhard, God and the search for moral truths, Christian Century {}, December 2, 1998, pp. 1147-1151. [Scholarly review article of J. B. Schneewind's The Invention of Autonomy: A History of Modern Philosophy (C.U.P.). Schneewind is criticised for acclaiming Kant's invention of moral autonomy while neglecting his theological presuppositions, resulting in a Humean account of Kant. This account does not address adequately the danger of moral meltdown which threatened early modern society and which reasserts itself today.]

HUTTON, Will, Living in Hope (interview by Roy McCloughry), Third Way {}, August 1997, pp. 14-17. A popular personal interview with the editor of The Observer and author of The State We're In. Perceptive insights into the contemporary political and cultural British scene.

INGE, John, Pilgrims or vagabonds?, Third Way {}, March 2005, pp. 12-15. [Christians have rarely taken seriously the human cost of modern rootlessness, which turns us into vagabonds and tourists (Bauman). Place matters. As Brueggemann notes, 'In the Old Testament there is no timeless space, but there is also no spaceless time. There is rather storied place, that is a place which has meaning because of the history lodged there''. While not adopting an idolatry of place, we are called to celebrate place which, as part of our embodied existence, is destined for resurrection - the promise of final emplacement.]

INGLEBY, Jonathan, The Postmodern Missionary, Third Way {}, October 2005, pp. 21-24. [Mission belongs as much to the Christian vocation today as ever, but it must be freed from ‘colonial’ assumptions. Mission is today ‘from everywhere to everywhere’ and requires both cultural affirmation and an embrace of cultural hybridisation. Mission should be an act of persuasive interpretation rather than legislation, both nurturing roots and exploring routes ahead for cultural diaspora dwellers’ globally.]

INGRAMS, Richard, Old Enough to Know Better, Third Way, {}, Vol.22/2, March 1999, pp.16-19 [The creator and long-time editor of Private Eye interviewed by Simon Jenkins. Satire, corruption, and shame in public life; the dumbing down and loss of values in the media in a 'time of decadence'. For this church organist, religious belief is not comforting at all…]INTROVIGNE, Massimo, 'There will be no Thomas Aquinas at this table': Notions of God in the New Religious Consciousness, public lecture at a Harvard University/Templeton Foundation symposium at Harvard, April 7-9, 2000 [the 'new consciousness' characteristically denies the sovereignty of God over and distinct from creation, as documented here in contemporary versions of 'gnosticism', in spiritualities identifying God with psychological experiences, in Mormonism and in the Unification Church.]

JACOBS, Alan, Harry Potter's Magic, First Things {}, 99, Jan 2000, pp.35-38 [Thoughtful exploration of the moral dimensions of J. K. Rowling's runaway bestselling series: the importance in these stories of using magic responsibly (analogous to our use of technology); of pursuing good and resisting evil, without stereotyping groups and people; of understanding that character is shaped more by choices than by abilities. A fine article]

JACOBS, Alan, What Narrative Theology Forgot, First Things {}, Aug/Sept 2003, pp. 25-30. [The Anglo-American narrative theology of the late 1980's and early 1990's stressed participation in the church's communal story, which has contributed to a continuing 'ecclesiocentrism'. While remaining a valuable corrective to individualism (including a narcissistic absorption with telling my story), narrative theology must foster the construction through personal memory of coherent and developing personal life stories. The example of Augustine is recalled.]

JAKI, Stanley L. God And Creation: a biblical-scientific reflection. Theology Today 30(1), 1973, pp.111-20. [Includes an overview of the history of science from Babylon through Greece to today, showing still-births everywhere outside the biblical world-view. By the distinguished Benedictine historian of science.]

JENKINS, Timothy, Church and Intellectuals, Nation and State, in Theology, {http://[email protected]}Vol.98 No.792, Nov-Dec 1996, pp.452-456 [The Anglican 'liberal settlement' rooted in the Mystery of God and the Incarnation; contemporary illiberalism of the State and illiberal ideologies render this difficult to articulate; its non-equivalence with relativism, postmodernism etc.]

JENSON, Robert W., Can We Have a Story?, First Things {}, 101, March 2000, pp.16-17 [Follows on from Jenson's 'How the World Lost its Story'. Stories 'we live by' survive today in modern political self-understanding, in the biological sciences and physics, and (ironically) in postmodern theories. But none of these provides the context for construing all other stories; rather, they all lie within the encompassing story of God and God's purposes. Soon we may be forced to make such universal claims with unprecedented boldness even as Christianity is reduced to a sect. Condensed remarks.]

JOLLEY, Andy, Relating faith to Work: Is the Church part of the solution, or part of the problem?, Anvil {}, Vol. 17 No. 2, 2000, pp. 87-98. [Christians in lay professions find it hard to relate their faith to their work and feel unsupported in their efforts to do so. Interviews with fifteen British experts in this field identify seven broad reasons for the problem which are presented here. In response to our fragmented culture the Church must encourage participation in a variety of expressions of 'church' held together by a sense of belonging to the universal Church. Useful analysis.]

JONES, James W., Back to the Future: Postmodern and Patristic Reading of Scripture, Epworth Review, 26/4, Oct. 1999, pp.43-51 [A postmodern, imaginative approach to the meaning of texts echoes that of the early church fathers, particularly in their allegorical readings of scripture. But whereas for the former, meaning is fluid and without reference, for the latter it is framed by the Christian tradition and its community. Today we must also allow scripture to critique the reading community. A fine exploration.]

JONES, L. Gregory and JENNINGS, Willie James, Formed for ministry: a program in spiritual formation, Christian Century, February 2-9, 2000, pp. 124-28. [Documents the development, at Duke University, of a small-group spiritual formation programme for its first-year seminary students. These groups are led by local pastors and help integrate belief and practice, theological reflection and prayer, echoing Bonhoeffer's Life Together.]

JONES, L. Gregory, How Much Truth Can We Take?, Christianity Today, Feb 9, 1998, pp.19-26 [An excellent account of South Africa's Commission on Trust and Reconciliation: 'one of the most dramatic and hopeful signs of an authentically Christian contribution to political life to emerge in many years'. Objections raised to it; implications for elsewhere. Together with the text of a sermon by Desmond Tutu, 'Between a Nightmare and a Dream']

JONES, L. Gregory, Welcoming the Stranger, Christian Century {}, January 19, 2000, pp. 58-60. [Review article of Christine Pohl's Making Room : Recovering Hospitality as a Christian Tradition (Eerdmans). Pohl retrieves the tradition and analyses theological, moral political, economic and cultural issues involved in considering the vocation of hospitality and its recovery. Important reflections for today.]

JUE, Jeffrey K., What’s Emerging in the Church?: Postmodernity, The Emergent Church, and The Reformation, Themelios 31/2, 2006, pp. 20-39. [Scholarly article taking issue with the treatment given by Brian McLaren and other ‘Emergent Church’ leaders to post-reformation Protestant theology and in particular Protestant scholasticism. McLaren et al are accused of adopting uncritically a neo-orthodox periodicization of such theology which blinds them to the potential fruitfulness of dialogue with it.]

JUNGEL, Eberhard, To Tell the World About God: The task for the mission of the Church on the threshold of the third millennium, International Review of Mission, April 2000, pp.203-215. [Meditation on mission and evangelism and their central place in a living Church - a centrality concealed by inadequate doctrine of the Church and by distorted missionary practice. The mission of opening the eyes of the world to what God has done, through a 'theological culture of affirmation'; the importance of 'pre-evangelisation'.]

KAISER, Christopher B. The Early Christian Belief In Creation: background for the origins and assessment of modern Western science. Horizons of Biblical Theology 9(2), December 1987, pp.1-30. {} [Important scholarly restatement of connection between doctrine of creation in Ancient Near East, Bible, Basil of Caesarea and John Philoponus, and in medieval period — and science and technology.]KARATNYCKY, Adrian, The Condescension of the Christian West, First Things, no. 95, Aug/Sept. 1999, pp.16-18. [NATO bombing of Yugoslavia has widened the gap between the Orthodox Christian community and Western Christians. Orthodox Church Leaders, vocal against the bombing at the time, felt excluded from diplomatic initatives. Resentment at the West's claim to moral superiority has been exploited by anti-Western figures. Background of Nazi oppression and conflict with Muslims.]

KATONGOLE, Emmanuel, Christian Ethics and Aids in Africa Today, Missionalia 29.2, August 2001, pp. 144-160 [Aids is changing the kind of people Africans are. Virtually everyone is infected or affected by it. A major effect of this is to ' turn suspicion into a cultural pattern of life'. Suspicion has deepened between the West and Africa as mutual negative stereotypes have been reinforced; suspicion of catching aids is replacing trust and vulnerability in relationships, normalising 'protection' and promoting cynicism, despair and 'nihilistic playfulness'.]

Kausikan, Bilarari. Asia's Different Standard. Foreign Policy pp.24-51 [An extraordinary article, with reply, arguing that the Universal Declaration of Human Rights is actually a Western document steeped in Judeo-Christian and natural law traditions causing difficulty with Asia's 'different standards'. Illuminating reading.]

KEIZER, Garret, Faith, Hope and Ecology, Christian Century {}, December 5, 2001, pp. 16-21 [Excerpted from a talk delivered at a U.S. Environmental Leadership Centre, here are popular ruminations on the task of showing solidarity with environmentalists who see faith as irrelevant, resisting tendencies in environmentalism towards either idolatry or a ‘crusader’ narcissism, loving those who despise the environment, loving city-dwellers, and loving nature. Some good ‘soundbites’!]

KELLER, Timothy J., A New Kind of Urban Christian, Christianity Today, May 2006, pp. 36-39 [The question how faith relates to culture must be worked out by Christian living in cities because ‘as the city goes, so goes the culture’. Christians should be an alternative city within every city, to show how sex, money and power can be used in nondestructive ways. There is need for sacrificial service, and for the integration of faith and work, urges the author who pastors 5,000 worshippers in New York.]

KENNEDY, Terence [Gerard.]. Michael Polanyi's Contribution To The Reshaping Of Moral Theology. Tradition & Discovery 20(2), 1993-94, pp.11-16. [Close relation between Polanyi's emphasis on the person in his epistemology of science (natural & social), and Bernard Haring's ("father of modern Catholic moral theology") ethics of personal responsibility.]

KENNETH, C.H. Francis A. Schaeffer: An Evaluation. Bibliotheca Sacra, April 1976, pp.130-142 [This is an excellent introduction to Schaeffer's thought by surveying some of his major works. Addresses Schaeffer's epistemology, line of despair, and his view of culture.]

KETTLE, David (with responses by John Douglas HALL, Stanley HAUERWAS, and Craig VAN GELDER), The Haze of Christendom, The Gospel and Our Culture Newsletter (North America) {}, Vol.14, No.1, March 2002, pp.1-5, 7,8. [A short piece written originally for New Zealand comparing the cultural context of mission there and in Britain, and published by our sister network in North America with responses from Christian critics of their own cultures.]

KETTLE, David, Believing without belonging? Cultural change seen in theological context, International Review of Mission, Vo. 94, No. 375, October 2005, pp. 507-523. [Examining the recent cultural context of religion in Britain, sociologist Grace Davie has identified a tendency towards disjunction between ‘believing’ and ‘belonging’, and a shift away from an ‘ethic of obligation’ towards an ‘ethic of consumption’. However, such sociological realities cannot prescribe the task of mission; this has to be grounded in a theological account of believing, belonging, obligation and choice which then gnerates a critique of the cultural forms taken by these today.]

KETTLE, David, Cartesian Habits and the Radical Line of Inquiry, Tradition & Discovery, Vol. XXVII, No. 1, 2000-2001, pp.22-32. [Cartesian habits of the imagination, thought to be abandoned when Michael Polanyi's theory of knowledge is embraced, may persist unrecognised and distort interpretation of his theory. These habits are challenged by a radical reading of Polanyi which affirms the primacy of 'looking along' or aligning ourselves in knowledge. A parallel is traced in C. S. Lewis's argument for 'knowing from inside'.]

KETTLE, David, Engaging with Tragic Spirituality and Victim Sensibility: On the Cultural Setting of Mission in the West Today, Mission Studies, 21.2, November 2004, pp. 287-310. [A returning 'tragic sense of life' is evident in Western culture in the growth of tragic spirituality and an extreme sensibility towards victimhood expressed in despair and rage. Jesus engages this sense as the ultimate, free victim. Implications for Rene Girard's theory of scapegoating.]

KETTLE, David, Newbigin, Polanyi and Impossible Frameworks, Tradition & Discovery, Vol.XXVIII No.2, 2001-2002, pp.20-22. [Whereas Richard Gelwick has charged Newbigin with failing to distinguish between scientific and religious knowing, Newbigin was concerned to resist a false dichotomy between the two. Ultimate commitment to such a dichotomy must allow itself to be questioned in any authentic dialogue with religion as ultimate commitment. See also GELWICK, and HUNSBERGER]

KETTLE, David, Shadowlands: will the real C. S. Lewis please stand up?, Affirm (New Zealand), Winter 1994, pp.27-28 [argues that the film Shadowlands works with false ideological assumptions which distort both Lewis' personal faith and Christian faith in general and imply that they are denials of the real world]

KETTLE, David, Unfinished Dialogue? The reception of Lesslie Newbigin’s theology, Theology, Vol.CXI, No. 859, Jan/Feb 2008, pp.12-21 [Lesslie Newbigin’s thought has been subject to certain oft-repeated criticisms: that he was occupied with ‘yesterday’s world’, was an old-fashioned thinker, was an Enlightenment-basher, and was (ironically) a relativist. Each of these criticisms is shown to be based precisely upon presuppositions which Newbigin himself challenged. Today therefore, ten years after his death, Newbigin’s work should not be dismissed but given further attention.]

KETTLE, David: Lesslie Newbigin, Christendom and the Public Truth of the Gospel, Anvil {}, Vol 18 No.2, 2001, pp.107-115 [resisting the privatisation of faith, Newbigin has been accused of wanting to restore Christendom, but he always denied this. The public truth of the Gospel calls liberal humanists to a 'more open dialogue', in which critical enquiry is not distorted by the cartesian 'method of doubt' but is open to finding deeper resources in Christ]

KING, Fergus, Inculturation and the Book of Revelation, Mission Studies, Vol.XVII, No. 1-35, 2001, pp.24-41 [Although the Book of revelation inveighs against cultural idolatry, it also models inculturation of the Gospel. Inculturation is defined before consideration is given to the use in Revelation of pagan imagery such as the mystical 'keybearer', of the 'oracular' literary type, or Roman Imperial symbolism and of magical concepts.]

KING, Fergus, St Paul and Culture, Mission Studies, Vol. XIV-1, 27, pp.84-101 [despite Richard Niebuhr's characterisation of Paul's engagement with culture as of the 'Christ and culture in paradox' type, Paul's faithful response to culture is complex and flexible. Illustrations of this.]

KIRK, J. Andrew, Christian Mission in Multi-faith Situations, unpublished lecture in Denmark, May 2002 [Argues controversially that in the context of Western European culture today, religious pluralism is a relatively minor feature of everyday reality and can become a major distraction from the primary task of missionary engagement with secular culture. The dimensions of secularity; religion and secularity; Christianity's unique position in engaging secularity.]

KIRK, J. Andrew, Following Modernity and Postmodernity: A Missiological Investigation, Mission Studies, Vol. XVI, 1-2, 2000, pp.217-239. [The promise of progress in human flourishing, by seeking truth in the word and the world of God, was subverted 350 years ago in the rise of the modern age. Modernity has proved a diversion; postmodernity is in its turn a regression. Can Christians get Western society back on track? The key role in this of ethics, moral philosophy and practical reason. Good framework for reflection.]

KIRKLAND, Wayne, Toward a biblical theology of the righteous rich, Stimulus, Vol. 11, No. 2, May 2003. [Reflections on righteousness and biblical attitudes to wealth in the context of New Zealand's dramatic embrace of global capitalism is recent decades. A theology of the 'righteous rich' will emphasise the call to service, acknowledgement of dependence, compassion, simplicity of life and generosity. This article accepts 'being rich' as a datum without questioning the justice of systems of wealth accumulation in the first place.]

KONIG, Franz, The Pull of God in a Godless Age, The Tablet, 18 September 1999, pp.1248-1251 [Cardinal from Vienna offer general reflections on the decline of interest in Christian faith, considering whether the cause of this lies in society, in the organisational Church, or in Christians. A turning-point is upon us as fundamental as that which Constantine brought for the Church.]

KRAEMER, Hendrick, The Western Crisis, from Kraemer's The Christian Message in a Non-Christian World, 1938, Chapter 'A world in transition' [from the author's classic text prepared for the Tambaram Conference of the IMC in 1938. God and religion have become irrelevant to a world which bristles with idealisms 'noble and ridiculous, pure and demonic' yet is fundamentally ruled by relativism and secularism. Few are conscious of all this, however. Meanwhile secular society breeds its own intolerant, totalitarian 'religions'.]

LAI, Pan-Chiu, Chinese Culture and the Development of Chinese Christian Theology, Studies in World Christianity, Vol. 7, 2001, pp.218-240. [Traditional Chinese culture has been attacked from within for almost a century. Developments in Chinese Protestant theology during this time are described. Christianity has come to China as a foreign religion, but engagement with renewed Chinese culture could benefit theology both in that country and globally.]

LASH, Nicholas, Hollow Centres and Holy Places, in Lash, The Beginning and End of Religion, Cambridge University Press, {} 1996, pp.193-198 [the modern invention of the secular both redefines 'religion' and conceals the religious import we accord to 'the system'. Includes a critique of Michael Novak's 'empty shrine' at the heart of democratic capitalism.]

LAWRENCE, Louise J., The Passion of the Christ: Gospel World-Making and Reel Presence, Theology, Vol.8 No.842, March/April ’05, pp. 83-90. [Perceptive examination of Mel Gibson’s intentions when directing his film. Whereas the gospels tell the story of Jesus’ passion against the background of Jewish salvation-history, Gibson reframes this into a meditation on the reality of Jesus’ body and blood in the community of faith. This is examined by reference to five elements in ‘world-making’: composition and decomposition; weighting; re-ordering; deletion and supplementation; and deformation.]

LEBLANC, Douglas, Out of Africa, Christianity Today, July 2005, pp. 40-43. [On Archbishop Peter Akinola of Nigeria and the history of his engagement in conflict over the U.S. Episcopal Church’s consecration of Gene Robinson as bishop. Akinola’s engagement before and after Robinson’s consecration; his call to ‘address the pitfalls in our present theological and Western worldview education’. The author sees here the dawning of ‘the day of Southern Christianity’ (quoting Philip Jenkins).]

LEECH, Kenneth. The Future: towards a subversive orthodoxy, Subversive Orthodoxy. Traditional Faith and Radical Commitment. (Toronto: Anglican Book Centre, 1992), pp.44-58. [English Anglican's Toronto Lectures: post-modern orthodoxy, between liberalism and fundamentalism, creatively holding paradoxical truths in tension. Its prospects if distinguished from dominant culture.]

LEFEBURE, Leo D., Beyond Scapegoating: a conversation with René Girard and Ewert Cousins, Christian Century, {}, April 8, 1998, pp. 372 - 375. [Interview with René Girard (whose general theory of religion and culture, scapegoating and violence has attracted interest in recent years) and Ewert Cousins (who, using Girard's theory, sees it as highlighting dynamics common to Christianity and other religions rather than as describing the distinctiveness of Christian faith in overcoming scapegoating).]

LEITHARD, Peter J., When East is West, First Things {}, 153, May 2005, pp. 11-12. [Contemporary 'Western Buddhism' - as promoted e.g. by Lama Surya Das - reworks Buddhism in the mould of contemporary American life. This is not for the first time: the Buddhist Catechism (1881) by Henry Steel Olcott cast Buddhism in a Liberal Protestant mould. This earlier tale is here recounted. It is a telling example of how, as Lesslie Newbigin noted, other world religions have been irreversibly affected by their contact with Christianity.]

LEITHART, Peter J., Jane Austen, Public Theologian, First Things {}, 139, January 2004, pp. 28-38. [Despite some critical dismissal of Austen's novel Mansfield Park, it is her greatest work. Its theme is ordination, and the entire book addresses the contrast between (1) a traditional, principled, moral life in community of which the Parish Church is guardian and (2) a restless, worldly individualism (designated 'acting') of which London's social life is the symbol.]

LEWIS, C.S. The weight of glory. Theology. no.257, vol. 43, November 1941, pp.263-74; repr. as pamphlet, (London: SPCK, 1942), 23 pp. [Splendid sermon in Oxford on Rev. 2:26,28. Scriptural promises concerning life in Christ beyond death, with analysis of the term "glory". Useful gift to thoughtful Christians after bereavement.]

LEWIS, Christopher, Christianity as Heritage, Theology, Vol. CVII No. 835, Jan/Feb 2004, pp. 30-36. ['Heritage history' has emerged as a leisure-enhancing tourist experience which incorporates Christian buildings and traditions. But the approach tends to over-simplify and distort history to its own ends, obscures the difficult 'otherness' of the past, and 'freezes' the past. This is illustrated in the case of Christian heritage. Here are issues deserving more constructive engagement today.]

LINEHAM, Peter, Da Vinci conspiracies, Stimulus, Vol. 14 No. 4, Nov 2006, pp. 29-33. [The Da Vinci ‘formula’ is a familiar combination of New Age Gnostic and occult religious themes, for which parallels are here cited. It must also be understood in relation to conspiracy theories, which are traced by Daniel Pipes to attempts following the French Revolution to explain the thwarting of its vision. The popular appetite for conspiracy theories in the United States today is noted.

LINEHAM, Peter, The Wisdom of the Christian Mind, Stimulus, Vol.10, No.2, May 2002, pp.41-44. [The biblical critique of intellectualism has fed into both an exaltation of simplicity and a failure among some Christians to value their own scholars. However Christians are right to seek knowledge and learn from experience in order to act responsibly, forming an 'invisible college' among themselves as their participate in secular institutions for the public good.]

LITTLE, Christopher R., What Makes Mission Christian?, Mission Studies, Vol.22 No.2, 2005, pp. 207-226. [On rival visions of mission within the evangelical missionary movement, focusing respectively on (1) proclamation and (2) holistic or ‘kingdom-building’ mission. The author recounts the shift towards the latter at the expense of the former in the WCC in the 1960’s and ’70’s, and the emergence of the Lausanne Movement in reaction to this. He fears a similar shift is taking place in evangelical mission thinking today, and seeks to restore doxological motives in mission.]

LOCONTE, Joseph, Keeping the Faith, First Things {}, 123, May 2002, pp.14-16. [new partnerships with the Bush-led administration in tacking poverty and crime are shifting the focus among U.S. religious conservatives from the politics of moral protest (e.g. anti-abortion). On the secular side there is liberal resistance to such partnerships between government and religious bodies; on the religious side, compromise of principles is a pressing issue. Religious liberty must be part of civil liberty.]

LONG, Thomas. Myers-Briggs And Other Modern Astrologies. Theology Today 49(3), Oct. 1992, pp.291-95. [Editorial critiquing this popular personality-type system based on Jung, contrast to the more complex Christian view, which is more realistic about our failings and yet less deterministic.]

LUCAS, Ernest C., God, GUTs and Gurus: the new physics and New Age ideology, Themelios, Vol.16, No.3, April '91, pp.4-7 [probing analysis of the claims of Capra and others who link insights of the theory of relativity, quantum mechanics, wave-motion etc. with Eastern mystical experience of the oneness of all things]

LUEDKE, Marc, Images of Humanity in the Old Testament and the Contemporary Cinema, Anvil {}, Vol.16, No.1, 1999. [Two portrayals of human darkness and suffering in contemporary films - 'Leaving Las Vegas' and 'Les Miserables' - resonate with texts in Ecclesiastes, Job, Proverbs and the Psalms]

LUNDIN, Roger, Christ, Culture And The Romantic Quandary, The Culture of Interpretation. (Grand Rapids: Eerdmans, 1993), pp.212-24. [Critique of C.S. Lewis as orthodox apologist in morals and theology but at cross purposes in his romanticism and literary theories influenced by Kant.]

LUNDIN, Roger, The Culture of Interpretation. The Culture of Interpretation (Grand Rapids, Eerdmans, 1993), pp.31-52 [excellent essay on our practices of interpretation and theory since the Enlightenment: 'epistemology dethroned by hermeneutics'. Reference to, and relevant to, Christian belief.]

LYON, David, One to Watch, Third Way {}, Vol. 24, No. 6, August 2001, pp.11-14 [The growth of surveillance: 'Britain is the world capital for CCTV in public places'; we are tracked through our mobile phones by companies pursuing custom and police pursuing crime. An informative, readable account of recent developments and the issues which these raise for morality, justice and privacy. The basic place, within the social fabric, of trust.]

LYON, David, Sorting for Suspects, Third Way {}, November 2003, pp. 24-26. [On risks accompanying the growth of high-tech surveillance, which has accelerated since 9/11. More than privacy is at stake. 'Those who have nothing to hide have nothing to fear' is pernicious nonsense. Surveillance is used today to sort and manage, excluding ethical considerations, towards many ends other than fighting terrorism. It reduces the person to a statistical profile, the victim of the idolatry of 'technique' described by Jacques Ellul.]

LYON, David, Yours Virtually, Third Way, Vol. 23 No. 4, May 2000, pp.23-26 [The ambiguity of cyberspace which opens up new personal networks but introduces new levels of abstraction into relationships. Faced with the danger of such 'ex-carnation' the challenge is to incarnate the imago dei in cyberspace. Valuable, readable reflections.]

LYON, David. Secularization: the fate of faith in modern society. Themelios 10(1), Sept. 1984, pp.14-22. [British sociologist of religion. Unpacks meaning of the term, exposes hidden theology in many studies, critiques the secularization v. religion thesis, and the "secular theology fad" (1960s); outlines basic issues arising in recent secularization studies.]

MACDONALD, George. Life, Unspoken Sermons: Second Series. 1886, pp.138-56 [Life is a central Christian symbol; MacDonald's reflections upon life offer rich avenues of thought leading away from too intellectual an understanding of Christian faith. From C. S. Lewis's great mentor.]

MACGREGOR, Neil, An Advocate for Art, Third Way, Vol.23 No.2, March 2000 [Interviewed by Nigel Halliday. The Director of the National Gallery discusses his millennial 'Seeing Salvation' Exhibition and a range of questions about faith and art. Readable background insights to this remarkable, successful initiative]

MACLACHLAN , Douglas, A Plea for Christian Community, Stimulus, Vol.8, No.1, February 2000, pp. 5-8 [A forceful challenge to churches which have bought into current cultural obsessions with expertise, entertainment, success, and consumer conformity. The future of the church does NOT lie in the hands of its leaders, he protests, but in community: a vibrant, warts-and-all, growing mix of associations between people]

MACLAREN, Duncan, Reconciliation: Linking Spirituality with Development, Studies in World Christianity, Vol. 9 Part 2, 2003, pp. 224-243. [The Secretary General of Caritas notes three traditions among NGO's, one of these being 'religious'. NGO Aid agencies increasingly work in the theatre not of natural disasters but of human conflict. Today such conflict is more often civil and ethnic than expansionist. Peace-building, and in particular reconciliation, has become an important part of NGO work. Christian resources for this are explore, and examples of good practice indicated.]

MACLEOD, Duncan, R. J.Blaikie's response to secular Christianity, Stimulus, 5(2), May 1997, pp.87-94, [on Blaikie who contrasted 'biblical' and 'secular' worldviews in his lively response, in New Zealand, to the 'secular' faith of the 60's. Sets in historical context his book The God Who Acts.]

MACMILLAN, James, Sound of Heart, Third Way, {}, Vol. 22, No.5, June 1999, pp.18-21. [The composer interviewed by Jolyon Mitchell. 'Music is the most spiritual of the arts'. Music is analogous in its operation to grace, changing us; and analogous to listening to God in prayer. The place in the composer's music of Christian musical traditions; of ethical concern; and much else. Stimulating insights.]

MAHONEY, Daniel J., Traducing Solzhenitsyn, First Things {}, 145, August/Sept. 2004, pp.14-17. [Initially hailed for his resistance to Soviet totalitarianism, Solzhenitsyn was scorned and misrepresented by some once it became he was not a champion for Western, secular, postmodern liberalism. Charges of being theocratic, romantic, and anti-semitic do not hold up to investigation; he presents a Christian affirmation of moral purpose, personhood and democracy.]

MANN, Robert, 'Gene-jockeys' and the stakes in the GE race, Stimulus, Vol.8, Issue 4, November 2000, pp.8-19. [Popular, informative interview conducted by Stephen Tetley-Jones. A Christian biochemist discusses GM crops etc. in theory and practice; public and private business interests; the track record, and prospects for the future. 'A perversion of technology which, on the whole, stands to do much more harm than good']

MANNION, M. Francis, The Church and the City, First Things {}, 100, Feb 2000, pp.31-36 [Liturgy is a public work or service which celebrates the heavenly city in its truth, goodness and beauty. As such it posits the transformation of Babel, the city of confusion; Rameses, the city of sin and oppression; and Philistia, the fictional city of ugliness]

MANNION, M. Francis. Liturgy And The Present Crisis Of Culture. Worship 62(2), March 1988, pp.98-123. [American Catholic priest. Liturgy preserved Christianity in the Dark Ages and laid basis for Christendom. Modern liturgical movement not converting culture because the Church has succumbed (1) to cultural subjectivism (and attendant therapeutic emphasis); (2) to "intimization" of society (church as family; small group movement, nothing to say to wider, public society); (3) to politicization of culture, and hence litigious society — solving all problems by politics and law.]MARCEL, Gabriel. The Sacred In A Technological Age. Theology Today 19(1), April 1962, pp.27-38. [Parents, not as procreators (making a child! by their own "technology") but as mediators of new life given by God, something transcendent and sacred, beyond our creation and control. Clash between technologizing of life and sense of the sacred and the holy.]

MAREK, Brian, In the Kitchen: Reflections on Christian Spirituality in Meal Preparation, Crux, Vol. 42, No. 1, Spring 2006, pp. 27-34 [The mundane task of preparing food – a necessity of life – is infused with spiritual significance. This significance is explored here in terms of the visions of health, justice, community (common preparation, the common meal) connection (addressing the modern disconnectedness associated with technology, the market, anonymity and frenzy) and celebration (using the materials created and given us by our creator).]

MARINO, Gordon D., Remote control: the ethics of watching, Christian Century {}, January 20, 1999, pp. 57-58. ['If your eye offends you, tear it out', Jesus said. But our culture has almost forgotten that the eye can offend. A brief popular plea that we should morally 'keep an eye on what we keep an eye on' - starting with the screens in our own homes.]

MARKOS, Louis A., Myth Matters, Christianity Today, April 23, 2001, pp.32,34-39. [How should Christians connect with the appetities which lead people widely to embrace New Age and neo-pagan beliefs and practices? Markos finds inspiration from the apologetics and fiction of C. S. Lewis to walk a faithful path between secular humanism and gnostic spiritualism.]

MARKS, Darren C., The University and Christianity: Is a Common Future Even Possible?, Crux, Vol. XI No. 2, June 2004, pp. 25-34. [Theology must change to have any say in the future of the university. In so doing, it must foster change in the university without which the university as originally conceived has no future. Standard theological responses to the university, here noted, are inadequate. Instead the author favours employing critically the doctrine of two kingdoms. Useful insights among some difficult, abstract passages.]

MARKUS, Robert A. The End of Ancient Christianity. (Cambridge University Press, 1990), pp.1-17 & pp.222-28. {} [Conversion of "deep culture" beyond "social habits" as illustrated in the end of antiquity in the 6th c. and in Pope Gregory. A profound analogy with our times.]

MARQUARDT, Elizabeth (interviewed by Agnieszka Tennant), Lives of Quiet Turbulence, Christianity Today, March 2006, pp. 41-43 [Key findings of the author’s research paper ‘The Moral and Spiritual Experiences of Children of Divorce’, arising from her social survey of 1500 young adults in the U.S. The adult children of divorced parents see themselves equally as spiritual, but less as religious, than others. They have memories of being ‘child-sized old souls’, waiting for the return of the ‘prodigal father’. While the divorce of parents in a high-conflict marriage may benefit their children, such marriages constitute only one third of divorces today.]

MARQUARDT, Elizabeth, The Bad Divorce, First Things {}, February 2005, pp. 24-28. [Review article of Constance Ahrons’ book We’re Still Family: What Grown Up Children Have to Say About Their Parents’ Divorce. As in her 1992 book The Good Divorce, Ahrons organizes and interprets her research tendentiously. Marquardt critically examines and exposes the pain in what Ahrons’ interviewers have said, concluding that she is as much caught up in the liberationist myths of the 1960’s and ’70’s as are others in the myth of an age of ‘happy families’ in the 1950’s.]

MARSHALL, David, Heavenly Religion or Unbelief? Muslim Perspectives on Christianity, Anvil {}, Vol 23 No 2, 2006, pp. 89-99 [The Qur’an sees Jesus in a wholly positive way as a prophet whose message is fulfilled in that of Muhammad. However it is critical of Christianity for distorting Jesus into something else, and for its interpretation and corruptions of scriptures originally prophetic in the same way. Some contemporary Islamic writing on Christianity is considered, including the popular, mocking polemical work of Ahmed Deedat.]

MARSHALL, I. Howard, Biblical Patterns for Public Theology, European Journal of Theology, Vol. 14, No. 1, 2005, pp. 73-86. [Four bible studies on aspects of Christian responsibility in the life of the community: (1) 1 Samuel 12 (on national leadership, God’s action in history, and the responsibility of the people, (2) Jeremiah 29 (in exile we should ‘seek the welfare of the city’), (3) 1 Timothy 2 (why it is important that we should pray for everyone), and (4) 2 Chronicles 28 (our calling to prophetic action).]

MARSHALL, Paul, The Current State of Religious Freedom, International Bulletin of Missionary Research, April 2001, pp. 64-66 [Informative survey tabulating levels of religious freedom around the world. Religious freedom has deteriorated during the past 5 years, and is worst in Muslim countries and in some Buddhist-influenced countries (Burma, North Korea, Tibet).]

MARSHALL, Paul. Is Technology Out Of Control? Crux (Vancouver), 20(3), September 1984, pp.3-9. [Political theorist, Inst. of Christian Studies, Toronto. All-round view of technology — ambiguous attitudes to it, its good and evil, its development beyond "tools" into a "world" that can control us as we idolise it; how to break the idol.]MATHEWES-GREEN, Frederica, Abortion in the Tides of Culture, First Things, {}, Dec 2002, pp. 16-18. [Getting drunk was a 'mark of distinction' in 1930's films. They reflected an adolescent attitude of rebellion (here briefly documented) that lasted 60 years. Today, sex has replaced drink as a symbol of liberation, and the pain ensuing - including the pain of abortion - sidelined in the process. Pro-life protesters may, like temperance unions, work with seeming little affect against the current, by they must persist, and the tides of culture may eventually change.]

MATHEWES-GREEN, Frederica, Whatever Happened to Repentance?, Christianity Today, February 4, 2002, pp. 56-60. [U.S. churches often market themselves foremost as caring: 'come let us love you'. This contrasts with Jesus' message of repentance. Advertising pictures us as needy, wronged children, deserving comfort. By comparison with this, repentance looks like self-loathing. But it isn't; it is insight leading to joy in God's grace.]

MATHIE, Anna, Tolkien and the Gift of Mortality, First Things {}, 137, November 2003, pp. 10-12. [The Lord of the Rings is permeated with the theme of mortality as at once a curse and a blessing. The power of the ring reflects human lust for immortality; Hobbits can resist its seduction because they are 'firmly enfleshed'. Reflections on this theme are pursued through consideration of events and conversations in Tolkien's book.]

MAY, Stephen. A Christian Parable? Beauty and the Beast (Walt Disney) [ Leading Light (London) 2(1), Winter 1995, pp.25-6. [short popular piece by the author of 'Stardust and Ashes', theology lecturer in New Zealand and video buff. Eulogy on the technique and content of Beauty...; theological analysis and usage in theological teaching.]

MAY, Stephen. Being Orthodox Today, Considering Orthodoxy. Foundation for Faith Today. ed. P. Trebilco (Orewa, N.Z.: Colcom Press, 1995), pp.5-30. [Theologian, St. John's College, Auckland, New Zealand. Opening paper at the joint Affirm conference, August 1995. Critical analyses of rhetoric and methodology of a Selwyn Lecture by Elizabeth Schuessler Fiorenza; C.S. Lewis as exemplar of intelligent Christian apologetics; orthodoxy as listening to the truth spoken in Christ.]

McCARTHY, Daryl, Hearts and Minds Aflame for Christ: Medieval Irish Monks - a Model for Dynamic Learning and Living. [unpublished paper by the Director of the International Institute of Christian Studies. An enthusiastic presentation of the missionary achievements of Celtic Christianity across Europe, marked by the cultivation of holy living and the cultivation of the mind. Nine factors contributing to its success; implications for mission today. The vision of IICS is introduced.]

McGILL, Denise (interviewer), Through a lens clearly, Christianity Today, October 2004, pp. 48-53. [Five top Christian photojournalists talk about their work and what they are trying to do: Joanna Pinneo, Jon Warren, Mei-Chun Jau, John H. White and Greg Schneider. Popular glimpses into a vital form of communication being used in service to God's purposes.]

McGRATH, Alister, To Capture the Imagination of Our Culture: Reflections on Christian Apologetics, Anvil, Vol. 23, No. 1, 2006, pp. 5-15 [Apologetics is no longer peripheral to the task of the church, and this must be recognized by church theological educators. Apologetic should not be aggressive, manipulative or rationalistic but reflect the grace of God and the richness of the Gospel mediated through beauty and imagination as well as reason. Three issues for apologetics – the language we use, the authorities we cite, and our style of argument – are illuminated by reference to addresses by Peter to Jews, Paul to Greeks, and Paul to Romans.]

McINTYRE, John, The Theology of Relevance: Nowhere to Lay Its Head, Toronto Journal of Theology, 18/1, 2002, pp. 55-64. [A philosophical-theological paper. Primary relevance is relevance to, and of, the content of Christian revelation. Secondary relevance concerns the application of this to successive generations and contexts. In theology relevance is operative in, central to, and a bond of union between, meaning and truth. This is explored in terms of incarnation, redemption and resurrection. The dangers of fossilization, reductionism and relativism are considered.]

McKENZIE, Peter, The Challenge of Islamic Law, Stimulus, Vol. 15, No.2, May 2007, pp. 21-32 [Informative article on Shari’a, its origins and historical application, written by a theologically trained lawyer. The significance of Shari’a following the demise of Western colonialism; the humanistic impulse in Islamic law; its lack of reciprocity in the treatment of religious minorities, women, and apostates from Islam; Islamic engagements with the Human Rights movement. The author concludes that the institution of Shari’a for Western minorities would be misguided.]

MCKENZIE, Peter, The International Moral Policeman, Stimulus, Vol.7 No.3, Aug.1999, pp.10-14 [Traces a precedent to NATO's 'International Policeman' role in Kosovo, in Britain's self-appointed role using its Royal Navy to end the slave trade following the abolition of slavery by Britain itself.]

McKENZIE, Tim, Faith as fiction: Christian writers and the twentieth-century novel, Stimulus, Vol. 10 No.4, Nov 2002, pp. 4-15. [Readable musings on a range of novels resonant with faith in their expression of hope, yearning, suffering and the desire for significance. Reflections on books by Tolkien, C. S. Lewis, Shusaku Endo, R. C. Hutchinson, Evelyn Waugh, Charles Williams, Walker Percy, Graham Greene and Tim Winton.]

MEDVED, Michael, The Passion and Prejudice: Why I asked the Anti-defamation League to give Mel Gibson a break, Christianity Today, March 2004, pp. 38-41. [Himself a popular Jewish film critic and columnist, Medved criticises the protests over Gibson's film by Jewish and other groups. He traces the source and course of these protests, many of them arising before the film was completed or from people who had not seen it, and concludes that they were politically motivated and misguided. He remains concerned, however, that the film may add fuel to anti-Semitism.]

MEEK, Esther L., Longing to Know and the Complexities of Knowing God, Tradition & Discovery, Vol XXXI, No.3, 2004-5, pp. 29-43. [In her book Longing to Know (Brazos, 2003), the author drew upon Polanyi's theory of knowledge while affirming the authority of scripture and the exclusive claims of Christian faith. Here she defends these affirmations as consistent with Polanyi, in the face of criticisms levelled against her in papers presented at the Polanyi Society's 2004 annual meeting.

MEILAENDER, Gilbert, Between Beasts and God, First Things {}, January 2002, pp.23-29. [Reaching to be gods, we fall below our humanity. In basic matters of procreation and death, good intentions turn easily into an idolatrous pursuit of mastery; the fulfilment of our humanity depends upon our acknowledging our limits. Illustrated from the Iliad]

MEILAENDER, Gilbert, Designing Our Descendants, First Things, {}, 109, January 2001, pp.25-28. [The uses to which we already put genetic screening raise the question whether we are fit for the project of designing our descendants. Were we to do so, we ought to design children (following Alasdair MacIntyre) characterised by the four cardinal and three theological virtues - who would then be quite unwilling to design their descendants. Therefore we should not embark on the project.]

MEILANDER, Gilbert, The conditions and limits of tolerance, Christian Century, April 15, 1998, pp. 402-404. [Review article of Michael Walzer's book On Toleration. Walzer distinguishes five models of a tolerant society. Where family, local, ethnic and religious loyalties are strong, civil society depends upon tolerance. Such loyalties shape 'multiple partial identities' for individuals in civil society; they must not be treated merely as voluntary associations of shallow, dissociated individuals.]

MEYENDORFF, John. Christ as Word: Gospel and culture. International Review of Mission no.294 = 74, April 1985, pp.246-57. [Prof. of Patristics and Dean of the Orthodox Seminary, New York. An Orthodox view of the divine Logos as both transcendent and immanent, and thus as the basis of the Gospel's relevance to the whole world.]

MEYER, Ben F. Undoing The Self. Review of The Passion of Michel Foucault, by James E. Miller. (New York: Simon & Schuster, 1993), First Things (New York) no.38, Dec. 1993, pp.58-60. [Detailed account of Foucault's life and his quest "for a new kind of self in the Nietzschean manner".]

MIDDLE EAST COUNCIL OF CHURCHES, Christian Presence in the Middle East: a Working Paper, International Review of Mission, Vol. LXXXIX No.352, January 2000 [drafted for MECC by H. E. Anba Bishoy (Coptic Orthodox) and Dr Tarek Mitri (WCC). Christian presence as witness to Christ in the Middle East; the need to hold fast amid anxieties about marginalisation and threats to religious freedom; practical thoughts about united Christian action towards maintaining and enhancing this 'witness through presence']

MIDGLEY, Mary, Strange Contest: Science versus Religion, in Hugh Montefiore (ed), The Gospel and Contemporary Culture, SPCK {http://[email protected]}, 1992, pp.40-57. ['Exaggerated faith in science, along with a very confused idea of what science is, distorts a wide area of Western thought'. A lively, wide-ranging paper prepared for this Swanwick Consultation volume.]

MILES, Margaret, Fashioning the Self, Christian Century, March 8, 1995, pp. 273-175. ['Nothing approximating the fashion industry of the 20th Century existed throughout the history of Christianity'. Described as 'play' and fun', fashion is nonetheless invested in issues of power. Shaping desires and creating identities, it can complete with religion. Robert Altman's film 'Ready to Wear' portrays fashion as a 'thoroughly debased Vanity Fair', but neglects the humanity of those involved.]

MILLAR, Paul, Jim the Nobody: the 'gap' and the 'void' in the poetry of James K. Baxter, Stimulus, Vol. 11 No. 3, February 2003, pp. 5-8. [James Baxter was a profound New Zealand poet whose faith informed writing not incomparable, possibly, to that of R. S. Thomas. Millar explores the theme of kenosis - expressed in images of 'gap' and 'void', absence and darkness - in Baxter's poetry and its relationship to demons, insatiable desire, - and faith.]

MITCHELL, Jolyon, Preaching in an Audio-Visual Culture, Anvil, {}, Vol 14 No.4, 1997, pp.262-272 [Surveys how the media have changed the way we listen: our capacity to listen has reduced and our expectations have changed. Preaching should employ 'multi-camera', conversational discourse which engages in imagination all the senses]

MITCHELL, Jolyon, Rereading the News, Third Way {}, June 2002, pp.11-15. [violence is reported on TV news in a way that makes viewers feel numb and fatalistic, and which also fuels further violence. 'Peace journalism' wishes to replace unexplained shock pictures and the emotive rhetoric of conflict with explanations of context, of the consequences of violence on peoples' daily lives, and upon visions of resolution and hope. A fine, readable treatment of the issues.]

MOLESKI, Martin, S. J., Self-Emptying Knowledge: Michael Polanyi's Vision of the Moral Foundations of Scientific Revolutions, Appraisal, Vol.1, Supplementary Issue, 1997, pp.22-29. [Polanyi's account of dwelling in and breaking out of interpretative frameworks places self-emptying knowledge at the heart of paradigm shifts in science. Such 'breaking out' is dependent on a vision of reality and on the moral passion of conscience.]

MOLL, Rob, The New Monasticism, Christianity Today, September 2005, pp. 39-46. [Arising from student protests on behalf of the homeless in Philadelphia, The Simple Way is one of a new crop of intentional Christian communities. They represent a ‘new monasticism’ in which, compared to the communities of the ‘60’s, more attention is paid to corporate discipline, moral formation, and solidarity with the poor. The story is told of three of these small communities.]

MOLTMANN, Jurgen, Theology in the Project of Modernity, in Moltmann, God for a Secular Society, Chapter One [The modern world was born out of (1) messianic hope - seeking and building a new world here and now - and (2) the pursuit of since and technology to this end. But with modernity came 'submodernity': economic exploitation, ecological degradation, and loss of meaning. The author envisions the 'rebirth' of modernity, shunning messianic triumphalism and the evils of submodernity.]

MOORE, Peter, I have a dream: the apologist's task, Chapter 1 of his Disarming the Secular Gods, IVP 1989, pp.13-33 [a helpful popular overview of the place and purpose of Christian apologetics in our own age. The challenge of pointing the way for those bound by 'secular faiths' and awaiting their own Exodus]

MORRIS, Jeremy, Modernity, History and Urban Theology, Theology, Vol. C No. 795, May/June 1997, pp. 194-203. [Historical reflections expressing doubts about any monolithic concept of modernity and modernisation with its part in the conception of the 'modern city' as a universal type. Modernity equates neither with industrialisation nor secularisation.]

MOUW, Richard J., Babel Undone, First Things, No.83, May 1988, pp.9-11 [the contemporary internalisation of multiple worldviews, and how this fragmentation within the individual mirrors a larger cultural brokenness.]

MOUW, Richard J., Public religion, through thick and thin, Christian Century {}, June 7-14, 2000, pp. 648-651. [Review article of Politics, Religion and the Common Good, by Martyn Marty with Jonathan Moore. This book arises out of the authors’ three-year Public Religion Project which, although it was U.S. focused, has wider implications. The line of distinction between civil and religious authority is, as James Madison said, ‘often permeable, sometimes blurred, always contested’. ‘Thick’ Christian convictions entail an obligation to speak carefully the ‘thin language of “common good” and “shared life”’.]

MOUW, Richard J., This World Is Not My Home, Christianity Today, April 24th, 2000, pp. 86-90 [popular reflections on the ascendant image of 'living in exile' among some mainline protestants. Does this image merely legitimise for pastors a declining and publically ineffectual church? U.S. Evangelicals moved from such imagery to a more socially and missionary engaged vision in the 1980's. Two books are considered: Exilic Preaching (ed. Erskine Clarke) and Good News in Exile (Martin Copenhaver, Anthony Robinson and William Willimon).

MUHAMMAD, Sheikh Omar Bakri, and Shagufta Yaqub, Two Sides of a Different Coin?, Third Way {}, Vol. 26, No. 2, March 2003, pp. 18-21. [Two interviews by Anthony McRoy. The former fled Syria as a member of the outlawed Muslim Brotherhood, founded the Shari'ah court of the U.K. and relaunched al-Muhajiroun; the latter is first female editor of the Muslim magazine Q-News. The former is strident when interviewed; the latter, conciliatory.]

MURPHY O’CONNOR, Cormac, Religion and the Public Forum, Corbishley Lecture, 28 March 2007. [The Cardinal Archbishop of Westminster’s passionately argued appeal for freedom of religious belief,  and for freedom to apply it in service to the public good. Such freedom has historically underpinned British democracy, but today it is threatened by a secular state unchastened by religion. This risks destroying democracy itself and creating new regimes of intolerance.]

MURPHY, Nancy, Missiology in the Postmodern West: A Radical Reformation Perspective, in J. Andrew Kirk and Kevin Vanhoozer (eds), To Stake a Claim: Mission and the Western Crisis of Knowledge, Orbis 1999, pp.96-119 [The 'postmodern' crisis of knowledge actually retains and reflects continuing modern presuppositions. These presuppositions polarise liberal and conservative theology. Drawing upon Alister MacIntyre, the interaction between Christian and modern rational traditions is explored. Alongside MacIntyre's three rival versions of moral enquiry the author sets that of the Radical Reformation, and explicates each.]

NEEDHAM, John. Genes And Metaphors. The Cambridge Review, June 1988, pp.69-72. [A radical critique, using M. Polanyi's epistemology, of the confusions in the thought of Richard Dawkins's books on evolution. By the Associate Professor of English, Massey University.]

NEFF, David, Generation X Apologetics, Christianity Today, 26 April 1999, pp. 90-93 [Examines three North American attempts at apologetics to 'Generation X' in books by Michael Novak, John Douglas Hall and Stanley Grenz.]

NEUHAUS, Richard .J. Christianity And Democracy. First Things, (New York) no.66, October 1996, pp.30-36. [Reprint of Institute on Religion and Democracy statement (Neuhaus, compiler) of 1981, opposed then by liberal Christians. Relates Christianity, freedom and democracy without idealising the latter. Basic political philosophy.]

NEUHAUS, Richard John, Secularization Doesn't Just Happen, First Things {},151, March 2005, pp. 58-60. [Reflections on The Secular Revolution: Power, Interests, and Conflict in the Secularization of American Public Life (ed. Christian Smith). Smith identifies seven defects in conventional secularization theory: it is too abstract, it conceals its human agency, it is too deterministic, it inflates the role of ideas in history, it romanticises history, it overstates religious self-destruction, and it relies on under-specified causal mechanisms. The book uncovers the human actors, their interests, institutions and strategies shaping what are actually contingent secular developments.]

NEUHAUS, Richard John, The Two-Hundred-Year War, First Things {}, April 2006. [Talk of the ‘war’ against terrorism has provoked vigorous debate. In this review article, Neuhaus sees Mary Habeck’s Knowing the Enemy: Jihadist Ideology and the War on Terror as shedding valuable light. ‘Jihadis’ – her favoured term for Muslim fundamentalists – see the later Qur’anic texts as overriding the earlier, and calling for the imposition of Islam on the world. Their specifically religious viewpoint sees Western imperialism as having always been itself religiously motivated ever since the crusades.]

NEWBIGIN, Lesslie, Can a Modern Society be Christian? [The 1995 Gospel & Culture Lecture. The liberal doctrine of a free society has no adequate safeguard against the twin dangers of moral anarchy and political tyranny. Lists requirements of a Church seeking Christian society without a return to Christendom]

NEWBIGIN, Lesslie, Human Flourishing in Faith, Fact and Fantasy, Religion & Medicine, Vol. 4 No.2, September 1988, pp. 400-412. [Cultural fantasies today include denial that we shall each die; belief that we each have various natural health rights (independent of the religious undergirding of rights); and an either dualistic or pantheistic worldview. The facts include poor health for many and the spread of AIDS. In the Gospel, human flourishing is about fitness for a purpose. Living without purpose, or with wrong purpose, destroys human well-being.]

NEWBIGIN, Lesslie, Ministry and Laity, National Christian Council Review (India), 85, 1965, pp. 479-483. [Summary of a talk to the United Mission to Nepal. The New Testament and early church do not insist upon the need for full-time, professional, paid clergy; nor do they limit ministy to such clergy. Rather they portray ministries as varied; as equipping the whole body; as serving; and as enabling the ministry of others. Eucharistic ministry by an 'ordained' one is central.]

NEWBIGIN, Lesslie, Pastoral Ministry in a Pluralist Society, in Witnessing Church, Christian Literature Society (Madras), 1994, pp. 147-153 [When the God of Abraham acted in Christ to bring the whole world into his embrace, the new community of the church thus formed developed a new kind of pastoral ministry in its pluralistic setting. Five marks of this pastoral ministry are described which have enduring validity today.]

NEWBIGIN, Lesslie, Politics and the Covenant, Theology, Vol.84, Sept 1981, pp.356-63 [Celebrating William Temple's centenary, traces how have things changed since Temple's day in politics and theology. Drawing on Dumas, the roots for a political theology are to be found not in principles and natural law but in the covenantal faithfulness of God]

NEWBIGIN, Lesslie, Religious Pluralism: a Missiological Approach, Studia Missionalia, Vol 42, 1993, pp.227-244 [Religious pluralism always has been a feature of the world although partly concealed in Christendom. Two new developments are considered: the rise of fundamentalism and the radical pluralism of postmodernism. Seven guiding principles for approaching adherents of the world's religions. This article is of special interest as offering Newbigin's engagement with postmodernism.]

NEWBIGIN, Lesslie, Salvation, the New Humanity and Cultural-Communal Solidarity, Bangalore Theological Forum 5, No. 2, 1973, pp. 1-11. [The issue of human identity has been heightened by the fragmentation of modern life, by the question of prejudice, and by the power of technology to dehumanise; in India, however, the problem is too narrow a definition of identity through social belonging. In each case identity is sought in the wrong place. Identity in Christ incorporates such sources of identity as provisional, holding them open to change and conflict.]

NEWBIGIN, Lesslie, Some Thoughts on Britain from Abroad, Christian News-Letter (Supplement to No. 298), November 1947, pp. 9-12. [Visiting England from India, Newbigin sees 'with an almost painful vividness' things normally unnoticed because so familiar: such things as queues, gardens and an abundance of voluntary associations give him the impression of 'a society deeply rooted in the Christian belief that every man is precious in the sight of God and is responsible before God for his neighbour'. A necessary foil to Newbigin's later charge that England had become a pagan culture]

NEWBIGIN, Lesslie, The Gospel in Today's Global City, Selly Oak Colleges Occasional Paper No.16, 1997. [Beyond issues of justice, peace and the integrity of creation - issues with which the mainstream ecumenical movement has been concerned in recent years - lies the ultimate question 'Who is Lord?'. In the contemporary global city final authority is given to the impersonal forces of the market. How is spiritual warfare to be conducted here?The rise of religious fundamentalisms; true spiritual warfare will be learnt from the fellowship of believers scattered around the world, often as persecuted minorities.]

NEWBIGIN, Lesslie, The Legacy of W. A. Visser 't Hooft, International Bulletin of Missionary Research, April 1992, pp.78-82. [A 'theological biography' of this chief architect of the World Council of Churches. His passion for mission; the influence of Mott, Oldham and Barth; his concerns about syncretism in the Western Church and elsewhere, which at once obscures the voice of the Good Shepherd and fragments his body on earth.]

NEWBIGIN, Lesslie, The Right to Fullness of Life, in A Vision for Man: Essays on Faith, Theology and Society, ed. Samuel Amirtham, CLS Madras, pp. 339-47. [The church widely aligns itself with the fight for fullness of life for all, overcoming oppression and upholding rights. By itself, however, this future vision can lead to dismissal of those who, here and now, have no chance of these things. In Christian faith, there is both rebellion against limits and acceptance of limits; the place for each is a matter of discernment. Meanwhile, those who here and now remain victims can nevertheless give much to others.]

NEWBIGIN, Lesslie, The Spiritual Foundations of Our Work, in The Christian College and National Development, 1967, Christian Literature Service, Madras, pp. 1-8. [Closing address to an ecumenical conference addressing the role of the Christian College 'in the midst of a crisis of goal-definition'. Goals had swung from pursuing 'character-formation' and 'highest national interests' to building leadership for a strong confessing church and then to 'development'. Six elements in trainng for the whole person congruous with the revelation of Christ.]

NEWBIGIN, Lesslie, Unfaith and Other Faiths, unpublished address to the Assembly of the Division of Foreign Missions, National Council of the Churches of Christ in the U.S.A., 1962. ['Unfaith' conceals personal commitment (with an early reference to Polanyi); 'other faiths', meanwhile - including messianic political movements - are today inescapably responses to Christian faith and to the dynamism it has bestowed upon the modern world. Christian faith itself has its stand-point, paradoxically, in ultimate despair of everything in which we have had faith]

NEWBIGIN, Lesslie. Come Holy Spirit — Renew the Whole Creation. (Ecumenical Summer School Lecture, 1990; Birmingham: Selly Oak Colleges, 1990), 10pp. [A Trinitarian and eschatological view of ecological issues before the 1991 W.C.C. Assembly at Canberra.]NEWBIGIN, Lesslie. Ecumenical Amnesia. Review of Konrad Raiser, Ecumenism in Transition: a Paradigm Shift in the Ecumenical Movement? Geneva: WCC 1991, International Bulletin of Missionary Research 18(1), January 1994, pp.2-5; reply by Raiser and response by Newbigin in 18(2), April 1994, pp.50-52. [Strong critique of replacing a Christo-centric universalist realism by a Spirit-emphasizing Trinitarianism, as the death of Mission and selling Christian unity short, by accepting mutual recognition of diversity. A vital current issue across all the churches.]

NEWBIGIN, Lesslie. New Birth Into A Living Hope. Keynote Address no.1, World Alliance of Reformed Churches, European Area Council, Edinburgh, Aug.-Sept. 1995, 10p. [Vintage Newbigin. Europe as extension of Asia; Islam's challenge to the West; collapse of modernity into post-modernity; recovery of confidence in truth of the Gospel.]

NEWBIGIN, Lesslie. Preface, Towards the Twenty-first Century in Christian Mission. eds. J.M. Phillips & R.T. Coote (Grand Rapids: Eerdmans, 1994), pp.1-6. [The changed shape of world missions; sorting out positive and negative effects of the Enlightenment; multi-directional mission; need for a normative missiology. Stimulating as always.]

NEWBIGIN, The Dialogue of Gospel and Culture: Reflections on the Conference on World Mission and Evangelism, Salvador, Bahia, Brazil, International Bulletin of Missionary Research, April 1997, pp. 50-52 [Brief, 'to the point' observations on the last WCC conference which the author attended. The claims of the oppressed were voiced, and the anger of Orthodox Christians about proselytism by Western missionaries. Unvoiced were the positive role of bible translation upon indigenous cultures and in achieving new enculturations, and joy in mission. The last of these is vital if stronger links are to be forged with Evangelicals.]

NEWMAN, Elizabeth, Accepting Our Lives as Gift: Hospitality and Post-Critical Ethics, Tradition & Discovery, Vol. XXIX No.1, 2002, pp. 60-73 [The current idea that our own choices determine our identity (rather than character) as individuals neglects what is given in our lives and identities. Divine election is about such 'gift', in which we both receive and practice God's own hospitality. This must seek encounter with God's grace in each particular stranger. A solid, scholarly article]

NEWMAN, Elizabeth. Teaching "Religion and Science": The challenge of developing a new conceptual landscape. Spotlight on Teaching (American Academy of Religion) 4(1), Feb. 1996, pp.1,2,8. {} [The integral relation between content and form in teaching, ignored by the Enlightenment, but asserted in new ways by Wittgenstein and W.H. Poteat (using Polanyian concepts) and unity of body and mind, and of language and situation.]

NIRINGIYE, David Zac (interviewed by Andy Crouch), Experiencing life at the margins, Christianity Today, July 2006, pp. 32-35. [The Assistant Bishop of Kampala, Uganda, urges that Western Christians must shun the seduction of power and of being ‘at the centre’. They must turn from a ‘go-and-fix-it’ vision of mission to one inspired by Jesus’ words ‘Come with me, and I will make you…’. God’s initiatives were not in Jerusalem but Nazareth and Antioch. This important for Africa today because its greatest problem is not poverty or AIDS but lack of confidence…]

NOLL, Mark, The Evangelical Mind Today, First Things {}, 146, October 2004, pp. 34-39. [Ten years on, the author of The Scandal of the Evangelical Mind stands by its arguments but finds signs of new hope both in 'foundational theology and proliferating portents'. Six of the latter are described, including (1) Evangelical and R.C. engagement within an intellectual space founded, funded and fuelled by the latter, and (2) a growth of interest in Christian philosophy. An informative, perceptive article.]

NORMAN, Edward. Christian Music — a modern dilemma. Crux (Vancouver) 28(2), June 1992, pp.36-40 [Anglican parish music director. History of Christian music; current dilemma between 19th c. romanticism and uncritical adoption of contemporary "rock" etc., music.]NORTHCOTT, Michael, Is the Future a Write-Off? Third Way, {}, Vol.22/6, July 1999, pp.11-15 [on the new economic order and global debt, linking the latter to corruption, crime and civil war, with facts and figures from around the world]

NORTHCOTT, Michael S., The Parable of the Talents and the Economy of the Gift, Theology, Vol. CVII No. 838, July/August 2004, pp. 241-249. [The ravages of modern economic policy - driven by principles of private property and scarcity - are sometimes ascribed warrant from the parable of the talents. However, this parable was taken by the church fathers to refer to our stewardship of the riches of Christ. In this setting, contemporary economic diligence involves spiritual sloth, for it abandons the deeper diligence of Christian care for each other and the earth. The author engages with Duns Scotus, John Milbank and J. H. Yoder.]

NORTHCOTT, Michael, Try Fidelity, Third Way {}, Vol 26, No. 4, May 2003, pp.23-26. [The modern political vision of well-being and happiness through growing wealth isn't working, according to answers given in social surveys. Modern misery partly reflects loss of trust, as impermanence increasingly marks relationships and products alike. Our culture encourages us to be faithful only to 'ourselves', to brands, and to employing corporations. True trust is grounded in the deeper faithfulness of God, in which we are called participate. This trust and trustworthiness involves sacrificial giving and forgiving.]

NÜRNBERGER, Klaus. Ethical implications of religious and ideological pluralism - a missionary perspective. Missionalia 13(3), Nov. 1985, pp.95-110. [Prof. of Theological Ethics, Univ. of S. Africa. Structured analysis of ultimate convictions (world views, axioms), with dialogue between them; of social structures, dealt with by social ethics; and of ideological self-justification by groups, dealt with by theology of grace. Pluralism at each level to be dealt with appropriately.]

OAKES, Edward T. The Achievement Of Alasdair MacIntyre, First Things (New York), no.65, Aug.-Sept., 1996, pp.22-26. [Ex-Marxist Thomist, on re-establishment of moral philosophy amid our extreme moral confusion .]

OAKES, Edward T., Second-hand Civilization, First Things {}, June/July 2003, pp. 42-45. [Review article of Rémi Brague's book Eccentric Culture: A Theory of Western Civilization (1992), now translated from French into English. Europe inherits, with some feelings of guilt, an essentially Roman culture which was secondary to Greek and Jewish culture. Interesting insights are derived on Europe and its relation to other cultures. An analogy is traced between Rome and contemporary U.S. ]

OGILVIE, Margaret, Overcoming 'The Culture of Disbelief', unpublished, 2002 [The 'sacking of Christian Canada' through legislature and courts is recounted in the fields of education, employment, family life, health, the welfare state, and through intrusion into domestic affairs. People of all faith should join hands to reclaim their common humanity]

OLDHAM, J. H., Church, Community and State: a World Issue (Harper & Bros, 1935), pp.7-19 [on the development of totalitarianism and its potential control over the minds of citizens; comparison with the informal control exercised by a dominant secular mindset in democratic society]

O'LEARY, Denyse, A Velvet Oppression, Christianity Today, April 2, 2001, pp.75-78 [Stockwell Day, Evangelical electoral challenger to Canada's Prime Minister, found 'the fires of fear stoked in a strategic way' by his opponents. His belief in Jesus as God was called 'an insult to every Muslim, Buddhist, Sikh…' Yet Evangelicals are finding new openings to speak, even as mainline churches are crippled by lawsuits for robbing indigenous students of 'their cultural identity and their national language'.]O'LEARY, Denyse, Human Commodities, Christianity Today, March 6th, 2000, pp.58, 60, 61 [In the last decade the new availability of federal funding has greatly increased experimentation on fetal tissue. Although the explicit sale of such tissue is forbidden, 'reasonable' costs incurred may be charged. There is testimony and evidence that abortion practice is being taylored to meet the demand for specific tissues such as eyes and brains]

OLLEY, John W., 'You are the Light of the World': A Missiological Focus for the Sermon on the Mount in Matthew, Mission Studies, Vol. XX, No. 1-38, 2003, pp. 9-27. [The juxtaposition of the Sermon on the Mount with ensuing references to salt, light, righteousness and appropriate behaviour gives the sermon a mission thrust: living by the sermon, our Christian behaviour fulfils the vision of Jerusalem as a city from which righteousness shines out as a light to the world, drawing all nations to itself.]

OLSEN, Ted, The Positive Prophet, Christianity Today, January 2003, pp. 32-42. [Tony Campolo - U.S. Baptist evangelist and sociologist - regularly attacks Christians to left and right. He commands wide audiences, and has counselled Bill Clinton. A readable, informative piece on this controversial figure, citing some of his battles and offering some biography.]

OLTHUIS, James H., On Worldviews, Christian Scholars Review 14(2), 1985, pp.153-64; also in Reformed Ecumenical Synod Theological Forum 19(3), 1991, pp.2-14: and as offprint of faculty papers by Institute for Christian Studies (Toronto) 1985. [Explores this concept which is central especially in Christian thinking influenced by Kuyper. Worldviews are at once descriptive and normative; shaping and shaped by history; open both to development and breakdown; and 'vehicles of mediation and integration between faith-commitment ad all other modes of human existence'.

OPPENHEIMER, Helen, Cohabitation: A Christian Reflection - a Review Article, Theology, Vol. CVI No. 834, Nov/Dec 2003, pp. 421-427. [Examines a Working Party Report by the Anglican Board for Church in Society. The Report adopts an 'empirical' approach but is 'no exercise in easy liberalism'. Extra-marital parenting, as well as sex, is increasingly pursed today, allowing men to shed responsibility for raising children. A broad consideration of the moral and legislative issues.]

ORTIZ, Manuel, The Church and the City, Themelios, Vol. 28, No. 2, Spring 2003, pp. 49-63. [The history of the Church in relation to mission; the pastor as shepherd and church planter, contextualising faith in city life; changing patterns in 'sending' and 'receiving' churches; the missionary church as new community, as priest, and as pilgrim.]

OSBORN, Lawrence. Confrontation In Love: the way of dialogue, Angels of Light? The Challenge of New Age Spirituality (Foreword by Lesslie Newbigin) (London: Daybreak /Darton, Longman and Todd, 1992), pp.178-91. [A profound, comprehensive and fair analysis, with guidance for Christian response. By the then G.& C. programme Co-ordinator, U.K. Highly recommended.]

OSBORN, Lawrence. Magic In The Classroom?: educational uses and misuses of guided fantasy. Introduction: new fears about education. Spectrum (Association of Christian Teachers) 24(1), Spring 1992, pp.9-19. [New meditative methods in personal, social and religious education, etc., need scrutiny; arguments in favour and dangers — amateur psychoanalysis, indoctrination, occultism, magic and self-delusion.]O'SIADHAIL, Michael, Wise in Words: Art and Spirituality, Crux Vol.XXXIII No.4, 1997, pp. 2-15. [Ruminations on poetry, music and painting, incorporating stanzas of poetry and numerous references to literary figures. Spirituality explored in terms of intensity, disclosure, the interconnectedness of things, the shaping of silence, yearning, and the primacy of celebration]

OSMER, Richard R., The case for catechism, The Christian Century, April 23-30, 1997, pp. 408-412 [The Church is failing to provide its young adults with the intellectual and spiritual resources for living in a postmodern world. Reformation practices of catechetical instruction - rooted in theological and education vision - invite renewed consideration. The 'ecology' of secular education today makes catechesis (suitably framed) more vital than ever for 'the priesthood of all believers' as they pursue secular vocations.]

PACKER, J. I., Still Surprised by Lewis, Christianity Today, Sept. 7, 1998, pp.54-60. [Fine tribute to Lewis, explaining 'why a man whose thinking had decidedly unevangelical elements has come to be the Aquinas, the Augustine and the Aesop of contemporary evangelicalism'. Lewis as lay evangelist; as a brilliant teacher; as projecting a vision of wholeness (using myth to this end); and as communicating the reality of God.]

PACKER, J. I., Wisdom in a time of war, Christianity Today, January 7, 2002, pp. 45-49. [It is not true that since 9/11 'the world is a different place'. Oswald Chambers and C. S. Lewis offer wisdom in times of war, and this is wisdom for all life: reconciled to human sin, be ready to face facts as they are, think and act responsibly, and trust God who alone is to be feared and whose good purposes cannot be shaken.]

PACKER, J.I., The Substance of Truth in the Present Age, Crux, Vol.33 No.4, Dec. 1997, pp.3-11 [Readable, forthright remarks on modernity and postmodernity; Christian faith as reality revealed, and truth which is rational and redemptive. With some opening remarks to Anglicans.]

PANNENBERG, Wolfhart. Christianity And The West: Ambiguous past, uncertain future. First Things (New York) no.48, Dec. 1994, pp.18-12. [Syst. Theology Prof., Munich. Erasmus Lecture, New York, 1994, Only Roman Catholic, Orthodox & evangelical Protestant churches will survive, if other Protestants continue "surrendering the substance of the faith". Critique of Christendom period; importance of Christian unity and religion

PANNENBERG, Wolfhart. How To Think About Secularism. First Things. (New York) no.64, June-July 1996, pp.27-32 [Secularism as 17th-18thc. "natural" basis for social order, destroyed by wars of religion and intolerance, has deeper Christian origins and features than in the theories of Dilthey, Weber, Loewith and Blumenberg, (e.g., idea of freedom.) Uncertain future of secularism; resurgence of religion in search for meaning. Right and wrong Christian responses; new alliance with reason.]

PATIENCE, Allan, Is there a Theology of Globalisation?, Zadok Perspectives, No. 64, Winter 1999 [Response to David Batstone's 'Virtual Civility' . Be wary of the glitz, he says; if we don't get a moral grip on the process of globalisation it will get hold of us, mercilessly. Globalisation 'from below' rather than 'from above' could make global compassion and conversation a loving counter to the threatened clash of civilisations]

PAUL, Jim, and SAUNDERS, Peter, Taking an Interest in Debt? Health, Poverty and Developing World Debt, Nucleus {}, October 1998, pp.12-20. [popular overview of current situation with relevant biblical references on debt. From Christian Medical Fellowship's magazine for students]

PEARSE, Meic, Principled Ignorance?, Third Way {}, January/February 2003, pp.12-15. [Passionate attack on the 'poison' infecting Western education today: a preoccupation with relevance at the expense of basic knowledge, and with self-esteem and self-expression at the expense of learning substantial truth. The attack on elitism is too often an attack on excellence; it levels down, when education is about levelling up.]

PELL, Barbara, Truth and Fiction in the Present Age, Crux, Vol.XXXIV, No.2, June 1998, pp.29-39. [Professor of English considers postmodernism as a philosophical worldview, a literary theory, and as it finds expression in contemporary Canadian fiction. Christian responses to postmodernism often limited by liberal humanist sympathies, showing little appreciation of its achievement in deconstructing Enlightenment hubris.]

PELL, George Cardinal, Islam and Us, First Things {}, June/July 2006. [The Catholic Archbishop of Sydney, Australia, surveys the arguments offered by those optimistic that Islam and Western democracies can live together peacefully, and those pessimistic about this. The radical Islamists who have been deliberately educating the young in Pakistan are contrasted with the widely tolerant, syncretistic Islam of Indonesia and with the ‘anorexic vision of democracy’ of Western secularists.]

PERRIS, Lyall, What's wrong with euthanasia?, Stimulus, Vol. 12 No. 1, February 2004, pp. 23-25. [In this priest's experience, suicide bequeaths a destructive legacy. The 'right to die' reflects the ascendancy of individual rights over communal obligations. It is ironic, therefore, that the elderly may feel obliged to exercise this right to spare others the burden of care and to maximise the family bequest. Experience of euthanasia in Belgium, the Netherlands and Oregon highlights the abhorrence felt at becoming a burden to others. Christians should challenge this.]

PERRIS, Simon, A biblical theology of the righteous right?: a response to Wayne Kirkland, Stimulus, Vol. 11 No. 3, August 2003, pp. 38 - 42. [Impassioned attack on Kirkland's article (ACCESS No. 418) which is seen as a disingenuous biblical justification for being wealthy. The article is accused of promoting self-deception, evading the demands of humility and obscuring the working of grace. The bible, says Perris, inspires a more radical transformation than this of our economic culture.]

PETERSON, Eugene, Spirituality for All the Wrong Reasons, Christianity Today, March 2005, pp. 42-48. [Forthright talk about ‘lies and illusions that destroy the Church’. Christian spirituality is about mundane living in Christ, not elitist experiences; it’s about honesty with oneself and others, not romantic intimacy with God. Christian ministry is relational and patient, not driven by programmes and the desire for ‘successful’ status; Christian life is about giving one’s life, not about consumption. Vital contemporary issues identified and engaged, in an interview conducted by Mark Galli.]   

PETERSON, Eugene, What's Wrong with Spirituality?, Christianity Today, July 13, 1998, pp.51-55. [A piece inspired by reading Winnie the Pooh! St Mark's spirituality both reveals and engages us as participants - in contrast to the frivolous spectator on the one hand and the moralist on the other. It combines an ascetic negation in the face of worldly whim and an aesthetic affirmation in the face of an anaesthetised world. Very readable]

PHILLIPS, D.Z. The Devil's Disguises: Philosophy of religion, "Objectivity" and "Cultural Divergence". Objectivity and Cultural Divergence. ed. S.C. Brown (Cambridge University Press, 1984), pp.61-77. {} [On the culturally-derived misconceptions philosophy has of itself; extended references to Flannery O'Connor's writings on the American South, and her problem of conveying a religious perspective in a secular culture.]

PHILLIPS, Melanie, Fighting Talk (interview by Pete Broadbent), Third Way, March 1997 [A personal interview with the journalist and author of the provocative book 'All Shall Have Prizes']

PIPES, Daniel, The Western Mind of Radical Islam, First Things, {},December 1995, No.58, pp.18-23 [Fascinating exploration of the Western influence upon fundamentalist Islamists and upon particular Islamist terrorists. Contrasts the beliefs and practices of Islamists with traditional Islamic order in four areas: religion, daily life, politics, and the law. Much food for reflection.]

PLACHER, William C., Helping theology matter: a challenge for the mainline, Christian Century, October 28, 1998, pp. 994-998. [Findings of a six-month sabbatical 'exploring how theology might better connect with lay Christians (in the U.S.)'. Many laypeople hunger for accessible theology, and some churches run highly successful programmes for them, but they are not very common. Blocks include pressure to write only academic theology, lack of publishing outlets, a turn away from theological literacy to business expertise among church-run outlets, and a narrowing focus among Evangelical publishers upon the 'safe' and the 'simple'.]

POLANYI, Michael, 'The English and the Continent', The Political Quarterly, Oct-Dec 1943 [Contrasts the origin and nature of tolerance in England and continental Europe in the 17th century. In Europe social progress was shaped by anti-religious movements, with religious tolerance arising eventually from marginalisation of and indifference to religion; in England, by contrast, tolerance emerged precisely as a religious principle. Today these traditions are in conflict: which will win? Vital contemporary issues addressed 60 years ago…]

POSTMAN, Neil Science and the Story that We Need, First Things, no.69, Jan. 1994, pp.29-32. [From the author of Amusing Ourselves to Death etc. Behind the idea of science is a 'narrative' something that tells of origins and envisions the future. A view on the Gospel as 'public truth'.]

PRANCE, Ghillean, If a tree falls…, Third Way {}, April 2006, pp. 22-25. [The biblical call for responsible stewardship of creation implies conservation and sustainable use, and justice and compassion in the distribution of the earth’s resources. The pursuit of short-term profit stands constantly in tension with this calling. The author gives a brief account of five environmental projects  in which he has been involved personally including the biblically-named Eden Project.]

PRATCHETT, Terry, interviewed by David Porter, Third Way {}, Vol. 26 No. 5, June 2003, pp.17 - 21. [This prolific and popular author discusses a wide range of issues raised by Porter in the light of his books, including the author's optimism about human goodness and the absence of a sense of the holy in his stories. Includes autobiographical reflections; attests the strong influence of G. K. Chesterton.]

PRESTON, Ronald. The Collapse Of The SCM. Theology no.732, November 1986, pp.431-440. [Ex Theo. Prof. Manchester Univ. and former leader in student Christian Movement, on its rise, contribution to the Churches and to ecumenism, ideological take-over, and collapse. Lessons from history!]

PULLMAN, Philip (interviewed by Hugh Spanner), Third Way, April 2002, pp.22-26. [Revealing interview with the author of the His Dark Materials trilogy which has received so much media publicity. Monotheism encourages violence; evolution tells a more convincing story than Christianity. Pullman denies he is making an argument - only telling a story which 'wants to be told'.]

PURA, Murray Andrew, Writing the Real World, Crux, Vol. XXXVII No.1, March 2001, pp. 7-15 [Fiction author laments the absence of good fiction from the shelves of Christian bookstores - realistic fiction which is at once art and 'holds up a mirror so that we can plainly see the goodness, the lies and the folly of our existence']

RAE, Murray. The Absurdity Of Scientism And The Cunning Of Faith, Real World. (Auckland University Chaplaincy) no.10, Sept. 1996, pp.28-33. [Maclaurin Chaplain critiquing S Hawking's A Brief History of Time, and single unified theory of everything as the goal of science; using M. Polanyi, shows need of revelation to account for nature. Very readable.]

RAISER, Konrad, Gospel and Cultures, International Review of Mission, Vol. LXXXIII No. 331, pp. 624-629 [An overview from the General Secretary of the WCC whose views Newbigin challenged. Both gospel and cultures are 'affected by historical change'; even credal formulae are 'culturally conditioned'. Barth's dialectical position is justified by certain circumstances; but proclamation of the gospel must 'die like a grain of wheat and become part of a given culture'. ]

RAMACHANDRA, Vinoth, Global Society: Challenges for Christian Mission, Anvil, Vol. 21 No. 1, 2004, pp. 9-21. [CMS Annual lecture, 2003. Contemporary globalization represents a false universalism, with distorting global affects which echo those of the modern nation-state upon local culture. In face of this, the church is called to sponsor true universalism in Christ. A fine presentation of vital contemporary issues for mission and their historical background.]

RAMACHANDRA, Vinoth, Learning from Modern European Secularism: A View from the Third World Church, European Journal of Theology, Vol. 12 No. 1, 2003, pp.35-48. [The historical blessings and ironies of Christian mission; secularisation as the ambiguous child of Christian faith; Bonhoeffer's reclamation of the doctrine of creation as a basis for secular engagement; the marriage of Word and action; theological formation for today.]

RASMUSSEN, Larry, Global Ecojustice: The Church's Mission in Urban Society, Mission Studies, Vol. 16-1, 31, 1999, pp.123-135 [Three waves of globalisation - colonialism, development, and free trade global capitalism - have given us both the social question of justice and the ecological question of sustainability. Seven transitions are needed, with the long-term aim of 'converting Christianity to Earth'. Little by way of theological or biblical reference here, however]

RAYNER, Claire, interviewed by Elaine Storkey, Third Way {}, Vol. 26 No. 6, summer 2003, pp. 16-20. [A vigorous, perceptive interview with the President of the British Humanist Society, awarded an OBE in 1996 'for services to womens' issues and health issues'. Questions addressed include what motivates her personally; the source of meaning in life; the existence of a personal God; morality and sex.]

REDDING, Graham, The Christian experience of truth versus the rhetoric of values, Stimulus, Vol 14 No 1, February 2006, pp. 10-13. (35p) [Contemporary efforts to secure civil life make much appeal to ‘values’ in preference to primary, shared explorations of the truth (of the sort commended by John Courtney Murray - see ACCESS 598). But ‘values’ – Christian or otherwise – cannot enshrine adequately the Church’s vocation. The author recalls Robert Jenson’s article  ‘How the World Lost Its Story’ to argue that in a postmodern setting replete with subjective values, the Church must bring the discovery of a true and narratable world, and must embody such a world for those who have lost hope of any such thing.]

REGENT COLLEGE ROUND-TABLE, Crux, Vol. XXXVI, No. 3, September 2000, pp. 13-21. [popular discussion between Robert Webber and Donald Lewis, Eugene Peterson and Barbara Mutch starting from Webber's book Ancient Future Faith which proposes Christian heritage as a bridge between modernity and emergent postmodernity. 'Iron-Age Israel wasn't too different from postmodern America' (Peterson). Reflections on ministry; resources from medieval catholic and early protestant evangelical piety; hospitality as evangelism.]

REMELE, Kurt, Self-denial or Self-Actualization? Therapeutic Culture and Christian Ethics, Theology, Vol. XCIX No. 793, Jan/Feb 1997, pp. 18-25. [reviews Christian attitudes to self-actualization, self-acceptance and self-esteem, which range from attacks upon a traditional spirituality of 'permanent self-sacrifice, self-hatred, self-emptying and self-abasement' to attacks upon therapeutic culture as a narcissistic 'dance around the golden self'. The relevance of communitarian critiques of contemporary liberal individualism.]

REYNOLDS, Simon, The Rule of St Benedict: A Text to Subvert Post-Modern Spirituality?, Theology, Vol. CV No.826, July/Aug 2002, pp.284-292. [ 'Spirituality' today tends to reflect our 'privatised' culture and endorse withdrawal from a public culture in crisis. This represents a distortion of spirituality in Christian tradition, which withdraws only to engage public culture more faithfully. The roots of Christian spirituality lie in martyrdom; its development is traced in the Rule of St Benedict (in another time of cultural crisis).]

RICHEBÄCHER, Wilhelm, Missio Dei: The basis of mission theology or wrong path?, International Review of Mission, Vol. XCII No. 367, pp. 588-605. [Diverse interpretations of the 'missio dei' concept, widely employed following the 1952 Willigen Conference of the IMC, reflect polarising tendencies already evident then between 'salvation history ecclesiological' and 'historical eschatological' theologies. The concept should not be abandoned, however, but more deeply rooted in Trinitarian revelation. There are already signs of new 'semantic convergence'.]

RIDDELL, Mike, Alternative Worship, Stimulus, Vol. 9, No. 3, August 2001, pp. 18-20 [Popular interview with this co-author of the resource kit The Prodigal Project: Journey into the Emerging Church (SPCK, 2000). The meaning of worship, its narrowing and degradation into syrupy songs. Rhythm and mystery. Alternative worship is no fad: it concerns the long-term contextualisation of worship in our culture.]

RIDDELL, Mike, Let the Buyer Beware!, Third Way {}, December 2000, p.31 [characteristically perceptive, provocative and humorous page from this author. Circles around Naomi Klein's No Logo, postmodernity and unquenchable appetites. 'The merchants plundered the house of religion for their great treasures, and carried them off to the malls'.]

RIDDELL, Mike. Knocking On Heaven's Door: Rock music and redemption. Music in the Air. (Palmerston North) no.2, Winter 1996, pp.23-27. [Lecturer in Practical Theology, Carey Baptist College, Auckland. Music as means of communication with youth culture — its pain, and despair, Bob Dylan, U2, etc. Vigorous critique of Christian equivalents in New Zealand as shallow pap.]RINGMA, Charles, Holistic Ministry and Mission: a Call for Reconceptualization, Crux, Vol. XXXVIII, No. 2, June 2002, pp. 20-34. [Talk of 'holistic' ministry is understandable in reaction against the marginalisation of social concern in some evangelicalism in the 20th century. But it is ill-defined and is associated with New Age sentiments and Hegelian and monist philosophies. 'Biblical holism' is an unhelpful concept. Ringma prefers 'integral' mission, rooted deeply in who God is.]

RINGMA, Charles, The Slow March of God, Crux, Vol. XXXVII, No.2, June 2001, pp.31-37. [From the author's inaugural lecture as Prof. of Missions and Evangelism at Regent College, Vancouver. Massive cultural changes since the 1910 Edinburgh Conference have implications for mission in the areas of ecclesiology and spirituality. Missional church must seek renewal from the vision of early Christianity and in the light of God's eschatological future; missional spirituality must be an embodied communal spirituality issuing in witness and service.]

ROBBINS, Anna, How to Disagree, Third Way {}, November 2005, pp. 22-25. [On the challenge of rising to heartfelt theological debate. Draws on the experience of evangelical debate in 2004 on penal substitution theory in the wake of Chalke & Mann’s The Lost Message of Jesus. The loss of theological reflection and debate in our churches is ‘death to a living faith’ in a God who, while a mystery, draws us into relationship with himself. Disagreement must always be attentive and courteous.]

ROBERTS, Robert C. Psychobabble: A guide for perplexed Christians in an age of therapies. Christianity Today 38(6), 16 May 1994, pp.18-24. [Prof. of philosophy and psychology, Wheaton College. Replacement of philosophers by psychologists (Freud, Jung, Rogers, Ellis, Kohut, etc) as Christian reference points. Despite contributions in analysis, there are major oppositions to Christian views of personal development — where sin, guilt, repentance & contrition are involved in forgiveness & the new saved self.]ROBINSON, Anthony B., and COPENHAVER, Martin B., The making of a postliberal: Two stories, Christian Century, October 14, 1998, pp. 933-940. [Autobiographical pieces by two contributing authors (along with W. Willimon) to Good News in Exile: Three Pastors offer a Hopeful Vision of the Church. In 'Beyond civic faith' Robinson traces his journey from an old-style civic religion (now ill-fitting) to a ministry of conversion and formation rooted explicitly in faith and the bible; in 'Formed and reformed' Copenhaver traces his journey to a similar ministry from his childhood 'cultural Christianity'. Food for thought here in the U..K.?]

RODDICK, Dame Anita, A Revolution in Kindness, Third Way {}, October 2003, pp. 12-15. [The founder of Body Shop vigorously attacks the exploitative system of free trade pursued by mega-corporations and peddled with 'fatuous fantasies and false promises'. Everywhere she hears the same cry: 'political freedom without economic freedom is meaningless'. Hope lies in local initiatives by small groups; instances are cited.]

ROMANOWSKI, William, The World behind the Movie, Christianity Today, February 5, 2001, pp. 36-38. [Hollywood characteristically tells the story of an individual who is naturally good and self-reliant but receives 'some magical outside assistance'. A 'Christian' film will rather reflect the moral ambivalence of human beings and the hope of forgiveness; it will be recognised not by its treating the Gospel explicitly but by certain set of beliefs, values, ideals, attitudes and assumptions embedded in it.]

ROSS, Kenneth R., "Blessed Reflex": Mission as God's Spiral of Renewal, International Bulletin of Missionary Research, Vol. 27 No. 4, October 2003, pp. 162-167. [In The Death of Christian Britain, Callum Brown saw British Christianity as in a downward spiral. Ross sees another possibility in the long-term: an upward spiral whereby non-Western churches nurtured by Western missionaries bring new life to Western churches themselves through migration, partnerships and global networking. Implications are drawn for mission strategy.]

RUDEN, Sarah, Harsh politics, extravagant forgiveness, Christian Century, July 5-12, 2000. [Review article of Desmond Tutu’s book No Future without Forgiveness which offers a theological rationale for South Africa’s Truth and Reconciliation Commission. Ruden criticizes the TRC for relying too much on a Jungian-influenced strategy of healing of memories without pressing the government sufficiently for state-funded reparations to victims. For all that the TRC achieved, it served the interests of the already powerful while putting victims on display only then to abandon them. Provocative comment from this Quaker author.]

RUMSEY, Andrew, The Misplaced Priest?, Theology, Vol. CIV No. 818m March/April 2001, pp. 102-114 [The importance of place for our sense of identity and belonging; the uprooting effect of living today with the contradictory forces of globalisation and localism. Our belonging to the Christian story is a matter of place as well as narrative history. Theology reveals location as at once provisional, and as beginning from the particularity of Jesus Christ. Eloquent reflections.]

RUSSELL, Hilary, Trust in the City: Reviving and Enriching Urban Areas through Effective Social Policy, Anvil, Vol. 20 No. 2, 2003, pp. 129-141. [Lots in information about U.K. urban life and urban policy in recent decades. Vision, economic competitiveness and basic social values. Trust is vital for democratic participation, social regeneration and overcoming polarizations. Will the involvement of faith groups help or hinder this?]

RUTHERFORD, Derek, The Phenomenon of British Drinking: The Historic Binge, Epworth Review, Vol 32 No 3, July 2005. [Among 18-21 year-olds, 4 in 5 have ‘felt very drunk’ in the past year. Informative article relating current excesses to: the centuries-long notoriety of English drinking habits; government liberal policy since the 1960’s following an period of relative temperance; aggressive marketing by the drinks industry since the 1980’s; and ‘too cosy a relationship’ between government and industry today. The effectiveness of intervention strategies is revealingly documented.]

SAAYMAN, Willem, 'Missionary by its Very Nature…': a Time to Take Stock, Missionalia 28.1, April 2000, pp. 4-22. [By the 1960's missionary ecclesiology had moved through models of 'transplantation', 'partnership', and the 'development' model of inter-church aid. 'The quest for an authentic missionary ecclesiology is no closer to a solution (today) than 40 years ago'. The continuing problems of clericalism and of exporting Western theological dualisms; the importance of lifestyle witness and of mutual learning among churches]SACKS, Jonathan, Markets and Morals, First Things, {}, 105, Aug/Sept 2000, pp. 23-28. [on the Jewish religious foundations of wealth-creation. Adam Smith's 'invisible hand' bringing good out of self-interest is endorsed. Rabbis in general favoured markets and competition, even in Jewish education where 'jealousy among scholars increases wisdom'. However, business must be ethical and the market must not subvert its own moral foundations.]

SAMPSON, Philip, Lines of Dissent, Third Way {}, Vol.21/8, October 1998, pp.23-26. [Modern myths exposed with regard to Charles Darwin and his reception by Christians and others. The exploitation of evolutionary theory and 'the survival of the fittest' in 'Social Darwinism', leading to eugenics and selective sterilisation in the early 20th century. Sobering reflections.]

SAMPSON, Philip, Victim of Spin, Third Way {}, Vol.21/5, June 1998, pp.23-26 [explodes the simplistic modern myth that Galileo was a martyr for the truth of science in a war between science and religion. A readable account of this myth and how it has been purveyed, set against an account of the actual circumstances of Galileo's conflict with the church.]

SANDERS, Andy F., On Reading Part IV of Personal Knowledge: a Finalism or a Simple Version?, Tradition & Discovery, Vol. XXX, No. 1, 2003-2004, pp. 24-32. [The author challenges the claim, by Haught and Yeager, that Part IV of Polanyi's major book proposes a theistic metaphysics or natural theology. Polanyi's concern is limited to keeping our theory of knowledge properly open to the reality of God and the practice of religion. A precisely argued academic paper from this philosopher of religion.]

SANDERS, Andy F., Science, Religion and Polanyi's Comprehensive Realism, Tradition & Discovery, Vol. XXVI No. 3, 1999-2000 [precise analytical/philosophical paper arguing that Michael Polanyi offers a philosophical realism embracing the sciences, humanities and values within communal traditions of enquiry. This leads to a theological realism which takes seriously the context of understanding and interpretation within religious forms of life. Scholarly.]

SANNEH, Lamin, Sacred Truth and Secular Agency: Separate Immunity or Double Jeopardy? Shari'ah, Nigeria and Interfaith Prospects, Studies in World Christianity, Vol.8.1, 2002, pp.31-62. [The introduction of Shari'ah law in parts of Nigeria has long roots in Muslim discontent with secular and democratic forms of government favoured by the Church today. But 'God and Caesar are not each other's keeper', as prophetic religion discloses. Erudite discussion of the religio-political fortunes of Nigeria, illustrated in detail.]

SANNEH, Lamin. Christian Missions And The Western Guilt Complex. Christian Century. 8 April 1987, pp.330-34 [African Yale Professor of Mission's "outside" view.]

SAUNDERS, Peter J. Twelve Reasons Why Voluntary Euthanasia Should Not Be Legalized. 4pp. [Abridged version of paper submitted to the UK House of Lords Medical Ethics Committee, London in May 1993 by Healthcare Opposed to Euthanasia, written by a NZ born and trained doctor. The Lords in 1994 ruled for no law change.]

SAUNDERS, Peter, Alternative Medicine, Nucleus {}, April 1999, pp.15-25 [From the Student Secretary of the Christian Medical Fellowship, guidelines for a Christian response to increasingly popular alternative medicine. The need to assess each branch of this individually with the same rigour as orthodox medicine; the need to be wary of imbibing underlying alternative worldviews]

SCOTT, Drusilla. Moral Inversion And The Unfree Society. Everyman Revived: The Commonsense Philosophy of Michael Polanyi, SPCK, {http://[email protected]},1996, pp.96-113 [Exposition of Polanyi's profound analysis of the excess of unregulated moral passion in post-Enlightenment culture leading to immoral results; the neglected 'other side' of modern life in marked contrast to its moral relativism.]

SCRUTON, Roger, Right Out of Fashion, Third Way {}, April 2001, pp. 16-19. [The author, magazine editor and cultural critic interviewed by Luke Bretherton. A traditional patriotism, with roots in faith, has faded leaving a spiritual crisis. The dilemma of Anglican clergy wanting but losing a ministry in broader culture. Passing comments on art, sexual desire, evil and Nietsche.]

SEBASTIAN, J. Jayakiran, Believing and Belonging: Secularism and Religion in India, International Review of Mission, Vol. XCII, No. 365, April 2003, pp. 204-211. [In India, 'secular society' is a vision different from the secular reality of the West. It is a vision of pluriform religious groups united in one citizenry. However it is not even-handed in application but rather, drawing ironically on the Western construction of India as a single 'hindu' culture, treats minority religions as culturally alien and as threatening Indian identity. Ten theses are offered for church and mission in this context. Keen insights.]

SEDGWICK, Peter, Who Am I Now? Theology and Self-Identity, Theology, Vol. CIV No. 819, May/June 2001, pp. 196-203 [Support for identity is weakening in our pluralist society. Theological reflections on personal identity have been offered recently by Rowan Williams (Lost Icons) and David Ford (Self and Salvation; The Shape of Living). These incorporate issues of culture and constancy into the question of personal identity before God.]

SEERVELD, Calvin. Comic Relief To Christian Art. Christianity Today, 12, 1st March 1968, pp.10-12 [Member, Institute of Christian Studies, Toronto. Much art including Christian and especially evangelical art, takes itself much too seriously. Much modern art has lost any sense of humour or joy, and becomes bizarre or barren.]

SEGAL, Robert A., Gnosticism, ancient and modern, Christian Century, November 8, 1995, pp.1053-6 [Gnosticism, now widely seen as an ancient religion in its own right, has been compared with (and sometimes equated with) contemporary worldviews. The author surveys some such treatments and critiques three particular modern books]

SELLERS, Jeff M., Deliver Us From Wal-Mart?, Christianity Today, May 2005, pp. 40-45. [A glimpse of the business practices of the world’s largest retailer. Despite one claim to be based on ‘the values of scripture’, there is moral outrage among some Christians over rates of pay which do not provide a living wage, enforced unpaid overtime, and complicity in ‘sweatshop’ practices overseas. An equable rather than polemical account which is nevertheless quite disconcerting.]

SENN, Frank C. ' Worship alive': an analysis and critique of 'Alternative Worship Services'. Worship 69(3), May 1995, pp.194-234. [Lutheran pastor and liturgist. Historical roots in revivalism and Finney, and church growth practice; musical aspects; trinitarian and christological criteria for orthodox worship with sense of awe and mystery.]

SHAKESPEARE, Steven, The New Romantics: A Critique of Radical Orthodoxy, Theology, Vol. CIII, No. 813, May/June 2000, pp.163-177 [describes the 'Radical Orthodoxy' group as managing the postmodern scene in a manner 'fundamentally parasitic upon' postmodernity itself. The result is 'an aestheticised Christianity which may be neither as radical nor as orthodox as it proclaims'. The author seeks to turn the questions of this group upon their own work in order to spark dialogue with liberal/modern theologies.]

SHANKS, Norman, A Perspective from the Iona Community, International Review of Mission, Vol. XC No. 358, pp. 324-330 [An account of the Iona Community, its history and vision of mission. The community seeks to equip people to live, back in their churches, a life which is spiritual throughout, as it draws them into its own 'sharing of the common life' and engagement with social and political issues which are rooted from beginning to end in creative participatory worship.]

SHAPIN, Steven, and MARTYN, Christopher, How to live forever: lessons of history, British Medical Journal, Vol.321, 23-30 December 2000, pp.1580-82. [The modern appetite for unending youth has a long history. Brief summary of biblical and classical Greek references; the speculations of Francis Bacon, Descartes and Montaigne. From the Christmas edition of the BMJ, with its light touch.]

SHARP, Eric J. The Limits Of Interreligious Dialogue. Mission Studies, 9(2), 1992, pp.228-35. [Prof. of Religious Studies, Sydney University. Dialogue operative largely between partly secularised believers affected by the secular critique of all religion; importance of religions including their past (whether consciously or not) when they meet today.]

SHENK, Wilbert R, The Culture Of Modernity As A Missionary Challenge, The Church Between Gospel and Culture. eds. G.R. Hunsberger and C. van Gelder (Grand Rapids: Eerdmans, 1996), pp.69-78. [Church in Christendom lacked mission but had internal evangelism; unaware of effects of the acids of modernity. Mission/evangelism distinction now abandoned.]

SHENK, Wilbert R. Encounters With "Culture" Christianity. International Bulletin of Missionary Research, {}, 18(1), January 1994, pp.8-13 [Mennonite from "Radical Reformation" tradition outlines the critique of "Christian culture" found in Wesley, Kierkegaard, A.F. Winnington-Ingram, Walter Hobhouse, Barth and Cardinal Suhard's "mission to France" — all "mainline, establishment" churches.]SHENK, Wilbert R., Christian Mission and the Coming 'Clash of Civilizations', Missiology, Vol. XXVIII, No. 3, July 2000, pp. 291-304. [Missionary theory, previously influenced by individualism, needs a new framework at the end of the cold war and the self-conscious resurgence of non-Western civilizations. Samuel Huntington's thesis is appraised, and the vocation acknowledged of reconciliation across civilizations. Contextual, ecclesial and strategic imperatives are identified.]

SHENK, Wilbert R., Lesslie Newbigin's Contribution to Mission Theology, International Bulletin of Missionary Research, April 2000, pp. 59-64. [An account, in biographical context, of Newbigin's theology as strategic, contextual, missionary theology. His 'uncommon ability to sense the emerging issue that must be addressed at the moment'. For the future Newbigin points us to the cross as more than of private value to Christians, and calls for a missionary church which will understand and engage Western culture in new ways.

SHENK, Wilbert R., Mission, Renewal and the Future of the Church, International Bulletin of Missionary Research, October 1997, pp.154-159 [a renewed church is one renewed in its vocation of mission. Church and modern culture are in twin crisis today. Strategies for renewal tend to focus on reaffirming tradition; restructuring; adapting to culture; restoring a primitive/apostolic model; or missionary engagement with culture. The author commends the last of these]

SHENK, Wilbert R., New Wineskins for New Wine: Toward a Post-Christendom Ecclesiology, International Bulletin of Missionary Research, April 2005, pp. 73-79. [The Church must be formed by its vocation of mission in engagement with changing cultural contexts. The past two centuries of cross-cultural mission hold this truth before older Christendom habits of mind. they call us to pay new attention to New Testament images for the Church and its nature. A wide-ranging article bringing biblical, historical and theological resources together in a coherent picture of ‘missional’ ecclesiology.]

SHENK, Wilbert, Recasting Theology of Mission: Impulses from the Non-Western World, International Bulletin of Missionary Research, July 2001, pp.98-107. [The theology of mission has remained stubbornly Western but now moves towards re-conceiving theology as 'that which motivates and sustains the Church in witness and service to the world'. The churches of Asia, Africa and Latin America, closer than the Western churches to the early church in their missionary engagement with culture, can help the latter in this re-conception.]

SHEPARD, Bill, Behind and beyond Bin Laden: Aspects of the Islamic World Today, Stimulus, Vol.10, No.1, February 2002. [General introductory article on Islam, its history, politics and use of force, and its historical tolerance of Jewish and Christian minorities who submit to Islamic rule. The 'radical Islamist' reaction against secularised versions of Islam which accept a private role for Islam in a secular state.]

SMIETANA, Bob, C. S. Lewis Superstar, Christianity Today, December 2005, pp. 29-31. [Owing to his radio broadcasts during the Second World War, ‘With the exception of Churchill, Lewis was the most recognisable voice in Britain’. Lewis’s continuing popularity on both sides of the Atlantic, his wider readership through the Chronicles of Narnia, his fall from popularity during the 1960’s and his renewed appreciation since are documented and illuminated in this popular, readable piece.]

SMITH, Brian, Theology off the Wall: from printed to projected word, Stimulus Vol. 9 No. 4, November 2001, pp. 2-6 [Much needed critical attention to of the words of 'praise music'. These differ in general from traditional hymns in being written by musicians and not being edited; they often sound like love songs and omit any acknowledgement of failure or of the challenge to take up one's cross; incarnation, second coming and the promise of eternal life are rarely mentioned. Theologian-poets are asked to break the bounds of these 'far too small songs'; musicians should write music for these, and not necessarily compose their own lyrics.]

SMITH, David, Junction or Terminus? Christianity in the West at the dawn of the third millennium, Themelios Vol 35.3, June 2000 [eloquent, unflinching account of the state of Christianity today and its prospects for influencing the world in future. Of all cultures, Western culture is 'one of the greatest and most dangerous ever to have faced the Church'. The need to understand our place in history, to seek new models of the missionary church, and to rediscover the fullness of the Gospel.]

SMITH, Susan, RNDM, The Holy Spirit and Mission in some Contemporary Theologies of Mission, Mission Studies, Vol. XVIII, No. 2-36, 2001, pp. 87-113. [Reasons are given why the agency of the Spirit in mission has become highlighted today. Approaches to pneumatology are examined in the cases of Elizabeth Johnson, Stephen Bevans, Robet Schreiter, Jacques Dupuis, Leonardo Boff, Jose Comblin and Jurgen Moltmann. Twelve signs are discerned of the emergence of a new missionary paradigm.]

SMITHIES, Ruth, Evangelism and Deep Mission, Stimulus (New Zealand), Vol.4 No.1, Feb 1996, pp.12-17 [the task of evangelising western culture with its secularism, rationalism, individualism, and relativism. A readable popular account by this Roman Catholic author]

SPENCER, Nick, Bad Medicine?, Third Way {}, October 2002, pp. 24-26. (25p) [The National Health Service: its origins, vision and current situation. The 'deification' of health, medicalisation of problems, growing anxiety and consumerism lead to high demands from patients among whom is a growing older, non-taxpaying population. Biblical perspectives include the vision of shalom, the mutual obligations of covenant, and care for the 'unproductive'.]

SPENCER, Nick, Buy the Right Thing, Third Way {}, July 2001, pp. 13-16 [current concern for the ethics of business, the shame of sweatshops etc. had precursors among nineteenth century Quaker companies, anti-slavery activists and trades unions. Today, however, its is tied in a new way to our self-awareness as consumers. However, the rhetoric of ethical concern is poorly translated into action.]

SPENCER, Nick, Reporting the Reporters, Third Way {}, December 2005, pp. 21-23. [Media intrusiveness is justified by the media as ‘in the public interest’. This should translate into ‘for the public good’, but it doesn’t because for contemporary cultural liberalism ‘there is no such thing as the common good’; there is only the search for a ‘fuller life’ - often through excitement and entertainment. Restoring trust in the media requires that the media be less ready to mislead and more humble in what it claims to understand.]

SPENCER, Nick, Stop the Tescover, Third Way {}, March 2006, pp. 12-15. [Well-researched examination of the effects of supermarket chains upon local communities, employment and local retailers. Retail Parks tend to kill High Streets, creating ghost towns or clone towns. They are the face of a programme of economic rationalisation disembedded from diverse, local community and retail ecology.]

SPENCER, Nick, Where do we go from here?, Third Way {}, April 2003, pp. 12-15. [Documents the huge increase in mobility in Britain in recent decades. We travel greater distances to work, to school, to shop, to visit friends. The consequences are appraised; they include new opportunities (including from crime), social polarisation and erosion of community. Biblical perspectives are considered.]

SPINDLER, Marc R. Europes's Neo-paganism: a perverse inculturation. International Bulletin of Missionary Research 11(1), Jan. 1987, pp.8-11. Missiologist on re- sacralizing the world, exalting "life", affirming fate, asserting cultural identity v. globalization; evaluation as important phenomenon in Western-modern cultures.]

STACKHOUSE, John G. Jr, Faith and the Media, Crux, Vol.35, No.1, March 1999, pp.26-32 [Address given to Canadian Faith and Media Conference. Religion is under-reported relative to its significance both in the world and for those who 'consume' the media. The secular media should be more 'secular' when reporting religion and less 'secularist' (e.g. claiming the moral high ground at the expense of religion). Colourful stories and helpful engagement with surveys.]

STACKHOUSE, John G. Jr, Prophetic Habits of a Sociologist's Heart, Christianity Today, July 8, 2002, pp. 54 - 57. [An acknowledgement of Robert Bellah, following the publication of a volume in his honour, leads into popular reflections on the relation between sociology and prophetic Christian leadership.]

STACKHOUSE, John G., Jr., Does Religion Matter for North Americans and Europeans?, Crux, Vol. XXXIX No. 1, March 2003, pp. 11-17. [General discussion of religious change in North America and Europe, here briefly documented. The decline of Christianity reflects increasing numbers of people declaring no religious affiliation fare more than those joining New Religious Movements or other World Religions. The influence of religion in public life continues to wane. Nevertheless, 9-11 raises sharply questions about the significance of religion for public life.]

STACKHOUSE, M.L. Humanism After Tillich. First Things, no.72, April 1997, pp.24-8 [Stackhouse, professor of Christian Ethics at Princeton Theological Seminary, looks at the present state and future decay of humanism without the support Christianity supplies.]

STACKHOUSE, Max L., A Premature Postmodern, First Things, {}, 106, October 2000, pp.19-22. [Scholarly presentation of Ernst Troeltsch (1986-1923) as father of a certain kind of postmodernism. Christianity, he believed, could offer a springboard for a future beyond modernity by pursuing a synthesis with it, drawing on continuities between modernity ands classical Christian themes. Without this religious foundation, modernity was vulnerable to ideology and to Nietschian romanticism]

STACKHOUSE, Max L., Liberalism dispatched vs. liberalism engaged, Christian Century, October 18, 1995, pp.962-967. [Review article of Stanley Hauerwas, Despatches from the Front: Theological Engagements with the Secular. Sustained criticism directed at this popular author, arguing that we should recover the theological roots of liberalism and theological foundations for pursuing the responsible ordering of society.]

STAFFORD, Tim, How to build homes without putting up walls, Christianity Today, June 10, 2002, pp. 29-35. [the story of the Christian charity Habitat for Humanity and of its founders Millard and Linda Fuller. As one of the largest homebuilders in the U.S., the charity attracts large secular sponsors but remains determined to maintain its Christian identity in public, pursuing strategies to resist 'the daily pressure to secularise'.]

STAFFORD, Tim, The New Theologians, Christianity Today, 8 February, 1999, pp.30-49 [Readable account of ten 'believing scholars' who 'may represent the dawn of a new era of religious scholarship': Richard Hays, Miroslav Volf, Kevin Vanhoozer, N. T. Wright, and Ellen Charry. The old liberal/conservative polarities of modernism no longer dominate scholarship and in the new space, new voices can be heard]

STAFFORD, Tim. God's Missionary. Christianity Today. 9 Dec. 1996, pp.24-33 [Staff writer: extensive interview with Lesslie Newbigin produced excellent survey of his life, thought and significance. Very readable]

STANLEY, Brian, Conversion to Christianity: The Colonisation of the Mind?, International Review of Mission, Vol. XCII, No. 366, pp. 315-331. [The claim that conversion to Christianity is necessarily an act of imposition upon people of other religions or cultures is here refuted by scholarly documentation. The historical place of dialogue is illustrated from the New Testament onwards. Also, conversion involves fundamentally more than speaker and hearer: both these play a role secondary to the Holy Spirit.]

STENSCHKE, Christoph, Mission in the New Testament: New Trends in Research, Missionalia 31:2, August 2003, pp. 355-383. [Studies of mission in the New Testament have multiplied in the last decade or so. In this review article the author presents and evaluates the most substantial of these in both English and German. Covers collections of overviews, studies on specific topics and on Pauline mission, and anthologies. Informative]

STEVENS, R. Paul. Marketing The Faith — a reflection on the importing and exporting of Western theological education. Crux 28(2), June 1992, pp.6-18 [Faculty member, Regent College, Vancouver; on the "globalization of theological education, covering most current discussion, with extensive references.]STEVENS, R. Paul. On the Abolition of the Laity: Towards a Trinitarian Theology of the People of God. Crux,(Vancouver) 31(2), June 1995, pp.5-14 [the task of recovering, after centuries of clericalism, the 'amateur vocation' of the laity, at once personal and communal]

STEWART, John W., The Shape of the Church: Congregational and trinitarian, Christian Century, May 20-27, 1998, pp. 541-549. [Review article of Miroslav Volf's After Our Likeness: The Church in the Image of the Trinity. Volf argues that a trinitarian church will be constituted by the presence of Christ in the spirit-blessed congregation rather than validated by priest or bishop; it will be a confessional community informed by a communal faith. A new statement of insights familiar in the free church tradition and pertinent for free churches emerging globally today.]

STIVERS, Richard, Modern Morality: Extreme Individualism as a Component of Extreme Collectivism, unpublished paper presented April 2002 at Cardiff University, Wales [Modern, subjective, individualistic views of morality are abstracted from concrete moral community and tradition. They can be understood by reference to theories of mass society and culture. Mass society has a high degree both of individualism and collectivism, and fosters psychological weakness, fragmentation and depersonalisation. The mass media 'aestheticise' life and 'objectify' existence. These processes need to be exposed and understood if morality is to be renewed.]

STONER, James R., Jr., with Stanley Hauerwas, Paul J. Griffiths and David B. Hart, Theology as Knowledge, First Things {}, May 2006. [Symposium comprising a paper by Stoner to which the others respond. Stoner traces the secularisation of public discourse in the U.S. in recent decades to the secularisation its universities in the course of the 20th century. In the course of this, theology was dismissed as knowledge and treated as unargued assertions of belief. Responses to Stoner by the others emphasise the older German origins of the secular university as servant of the state, and the uniqueness of theology vis-à-vis other knowledge.]

STORKEY, Elaine, Change and Decay in British Society?, in Martyn Eden and David Wells (eds), The Gospel in the Modern World, IVP, 1991, pp.108-123 [summarises changes in British society between the 1950's and 1990's and the underlying worldviews and ideologies driving them. Identifies the need to recover a Christian view of personhood with all its implications]

STORKEY, Elaine, Still Moving?, Third Way, {}, Vol.22/4, May 1999, pp.12-14 [Very readable survey of some recent books on feminist themes. There may be kinds of feminism, preoccupied with choices available to the affluent individual, which deserve to die. But there are deeper, truer goals of feminism which have by no means been achieved. Recent rhetoric about women having achieved empowerment should not deceive us about this.]

STORKEY, Elaine, The Same Old Story?, Third Way, {},Vol.21 No.6, July/August 1998, pp.12-14 [reflections on the course of feminism since the seventies and eighties, centring around Natasha Walter's 'The New Feminism'. Liberal feminism is trapped within male thought-structures and has little idea about sin, while valid feminist concerns often remain unresolved. A Christian response]

STOTT, J.R.W. & SPONG, J.S. A Dialogue On Christian Sexual Ethics. Crux (Vancouver) 19(3), September 1993, pp.18-31. [Transcript of conversation between two Anglican leaders at Christ Church Cathedral, Vancouver, 7 July 1993, with responses to some audience questions.]

STOTT, John, Why Don't They Listen?, Christianity Today, September 2004, pp. 50-52. [In 1984 Stott was a principal framer of the Lausanne Covenant. Here, anticipating the 30th anniversary of the occasion, Gary Barnes interviews him on obstacles to world evangelism today. He identifies the ideology of pluralism; muddles thinking about tolerance and proselytism; and the failure of Christian to be and act consistently with their words.]

STUNTZ, William J., Law and the Christian Story, First Things, no.78, Dec. 1997, pp.26-29 [Professor of Law at Virginia University on two examples of the influence of the Gospel on contemporary law: bankruptcy law and family law]

SUMMERTON, Neil, Identity Crisis? The nation state, nationality, regionalism, language and religion, Themelios, Vol.21, No.3, April 1996, pp.16-20 [A historical survey of attitudes to the nation state and national identity, shedding light on current tensions in relation to internationalism, and leading to theological reflections]

SUNDERLAND, Chris, Learning to Tell Tales, Third Way {}, July 2002, pp.11-14. [telling each other stories makes us real to each other. Conflicting stories need to be heard in e.g. Israel, occupied Iraq, and Northern Ireland (as in the Corrymeela Community). Desmond Tutu's Truth & Reconciliation process brought healing as stories came into the open. The author encourages setting up 'story circles'.]

SUNDERLAND, Chris, Signs that Wander, Third Way {}, Jan/Feb 2004, pp. 12-15. [In a relatively static modern society, conservatives have upheld traditional power structures while 'challengers' have focussed on the freedom and equality of individuals. Today, however, as global capitalism drives social change, both 'left' and 'right' have accommodated their vision to 'market discipline'. The resulting policies have lost peoples' trust. Restoration of this, and new forms of co-operation, become vital.]

SWART, Ignatius, Church, Mission and Development: Revisiting the pragmatic debate, Missionalia, 31.3, November 2003, pp. 405-426. [In Comfortable Compassion? (1987), Charles Elliott called for debate on the discrepancy between the Christian vision of social transformation and the practice of Christian development work focussed on projects offering aid to the poor and imposing Western ideas of development. Swart finds this debate as urgent today as ever, and offers a contribution to it.]

SWEENEY, James. Europe: A New Evangelisation, The Month 19(5), May 1986, pp.156-63. [A "community" model, better educated in the Faith, for the post-Christendom, pluralist pagan/atheist society.]

TABER, Charles R., In the Image of God: The Gospel and Human Rights, International Bulletin of Missionary Research, {}, July 2002, pp. 98-102. [the idea of universal human rights (as opposed to the idea that some people have rights) is a recent Western development, rooted in an understanding of human dignity deriving from Jesus Christ. Losing these roots, the idea of rights has become diminished and distorted and their legitimation subverted. The history of 'rights' discussion in the modern period; the ambivalent record of Christian religion.]

TADA, Joni Eareckson, The Threat of Biotech, Christianity Today, March 2002, pp. 60-62. [Known simply as 'Joni' by readers of her well known autobiography, the author - 35 years a quadriplegic - marshalls arguments in opposition to embryonic stem-cell research. Such research is driven by a desire in the pharmaceutical industry for profit and for research grants despite the practical problems and moral threats it presents compared to the use of adult stem cells.]

TAVERNER, John, Notes from the Celestial City, Third Way, {}, Vol.21 No.10, December 1998, pp.18-21 [interviewed by Jeremy Begbie. Taverner on other composers; on sacred music ('sacred music dissects us'); Eastern Orthodoxy and resurrection; music as 'liquid metaphysics'; the via negativa; transparency]

TAYLOR, Jenny, A Wild Constraint, Third Way {}, Summer 2004, pp. 12-13. [Responding to an article calling for a 'compassionate rethink' of evangelical sexual ethics, the author draws upon her own experience to challenge the article's naivety. Disarmingly honest, this beautifully written piece affirms the practice of (counter-cultural) celibacy.]

TAYLOR, LaTonya, The Church of Oprah Winfrey, Christianity Today, April 1, 2002, pp. 39-45. [Fascinating popular study of the star whose TV show is now seen in 112 countries. The story of her life and her significance today as 'high priestess of churchless spirituality' especially for millions of women in the U.S. Her devout Christian childhood faith; cleaning up her chat show; her smorgasbord spirituality. Guiliani chose her to host the New York stadium multifaith service after 9/11…]TEMPLE, William, What Christians Stand For in the Modern World, The Christian News-Letter, Supplement to no.198, Dec. 29, 1943 [an original article on this topic. He writes 'Our problem is to envisage the task of the church in a largely alien world' and refers to 'Descartes' disastrous deliverance "Cogito, ergo sum"'.]

TEMPLETON, Elizabeth. Nature, Nurture And Grace. Keynote Address, World Alliance of Reformed Churches, European Area Council, Edinburgh: Aug.-Sept. 1995, 6p. [Church of Scotland minister. Very clear and readable general reflections on feminism and gender issues.]

TENNANT, Agnieszka, Rebuilding Afghanistan, Christianity Today, December 2003, pp. 46-48. [Popular account of the work, in that country, of the International Institute for Christian Studies among people who acknowledge they 'have become so uncivilized and so hardened just to survive against war, oppression and religious abuse'. IICS places Christian scholars in needy educational establishments around the world.]

TENNENT, Timothy C., The Challenge of Churchless Christianity: An Evangelical Assessment, International Bulletin of Missionary Research, Vol. 29, No. 4, October 2005, pp. 171-177 [The explosive growth of Christian faith in the non-Western world has produced many who revere Jesus from within their existing religious traditions without fully joining the church; also, in the West, ‘cyberchurch’ has some marks of a ‘churchless’ Christianity. Views regarding the necessity for faith of church membership are noted from historical reference points; more recent debates, including that between Newbigin and M. M. Thomas, are reviewed. Four points are identified for further debate.]

TERAUDKALNS, Valdis, New Charismatic Churches in Latvia as Examples of Postmodern Religious Subculture, International Review of Mission, Vol. XC No. 359, 2001, pp.444-454. [Independent charismatic churches appeared in Latvia in the 1990's. Predominantly middle-class, and proclaiming a prosperity-gospel, they originated from classic Pentecostal and from Baptist churches. They interact closely with the four characteristics of postmodernity as summarised by James Beckford.]

THACKER, Justin, Whatever Turns You On?, Third Way {}, May 2002, pp.23-26. [Lucid, readable analysis of 'tolerance' as an idea and in practice. Tolerance concerns what matters and what we disapprove of, or else it is hardly tolerance; and what we should tolerate always requires discrimination. Love is a better way - it is universal in intent, more active, and it is costly.]

These articles etc. offer wide horizons for reflection. There are contributions from Britain, the United States, Canada, Europe, South Africa, Australia and New Zealand; and from many Christian traditions including anabaptist, evangelical, Roman Catholic, Reformed and Eastern Orthodox. They address wide range of subjects: some are primarily biblical, some theological, some historical; some are concerned with a Christian understanding of modernity and postmodernity; some address quite specific issues in (for example) technology or education or politics. The general principle guiding their inclusion is their relevance for reflection on the Gospel and our culture today.

THOMAS, Gary, Where True Love Waits, Christianity Today, 1 March 1999, pp. 41-45 [An account of Cathi Woods' sexual abstinence programme which dramatically reduced teenage pregnancies in a U.S. High School. Brief personal stories. Four out of five college students said they have sex 'to fit in or to be cool'. Parents are too permissive but 'kinds are hungry for boundaries']

THOMAS, John Christopher, Mission: An Overview of the Biblical Canon, International Review of Mission, Vol 93 No 370/371, July/October 2004, pp. 421-442. [The Pentecostal author argues that healing does not simply confirm the proclamation of the Gospel but is itself gospel proclamation, and is therefore integral to the Church’s mission. He does this by selecting and interpreting texts from the Old Testament, each of the Gospels, Acts, Paul’s letters and the Apocalypse in turn, likening their contributions to those of (unexpected) voices in a black gospel choir.]

THOMAS, Norman E., Salvador 1996 "Called to One Hope: The Gospel in Diverse Cultures", Missiology, Vol. XXV No. 2, April 1997, pp. 189-197. [On the WCC engagement with the 'Gospel and culture' theme since the 1970's, culminating in the Salvador conference. Major themes were repentance for complicity in colonial oppression, and the challenge of diverse inculturations of the Gospel.]

THOMPSON, Alwyn, Doing the Right Thing?, Third Way {}, November 2000, pp. 14-17. [Christian evaluation of the language of human rights and its shaping power today. As 'moral' language it can be self-interested, individualistic and a vehicle for ideological assumptions. Christians should neither demonise, baptise nor marginalise this language, but engage it critically drawing from Christian resources.]

THORPE, Nick, Snake Oil or New Wine?, Third Way {}, September 2005, pp. 24-26. [Lively popular reflections on contemporary self-help literature. I may look more selfish than helpful. However, many such books contain more wisdom than their covers suggest. A problem is that they can feed a junkie dependence on gurus as formulae for success -  despite rhetoric about trusting the god within. Entertaining stuff, but short on the service which is perfect freedom…]

THORSON, Walter R., Fingerprinting God? Divine Agency and 'Intelligent Design', Crux, June 2000, Vol. XXXVI, No.2, pp.2-9. [Attacks arguments for God from 'intelligent design' which make God a direct intervening agent in creation open to our rational scrutiny. 'Mundane' creation reflects God's agency too, and can provide awareness of God, but God himself remains inscrutably transcendent. References to Austin Farrer, Michael Foster, Michael Polanyi and Mark Noll.]

TIDBALL, Derek J. Christian Theology In A World Crying Out For Experience, Christian experience in theology and life. ed. I. Howard Marshall (Edinburgh: Rutherford House Books, 1988), pp.1-15. [The post-1960s quest for self-fulfillment and rejection of objective structure; the "expressive revolution" in art, music, cinema, literature, the media, new religious movements, drugs; theological implications — take it seriously but identify Christian distinctives.]TILBY, Angela ‘Like the Appearance of Lamps…’ Theology, no.97, Sept/Oct. 1994, pp.322-31. [the media and contemporary paganism: 'not the benign, liberal-minded paganism of so-called ecofeminists and post-Christians… but the paganism that resides in Western ways of seeing… from Greek sculpture to Madonna… the culture of the theatre and the hippodrome'. Draws upon Camille Paglia.]TIZON, Al, Mission as Wonder: A Pentecostal theology of mission for an age of postmodernism, in dialogue with David Bosch, Missionalia 29.3, November 2001, pp. 405-422. [Aims to make up for Bosch's omission (as it is claimed) of the Pentecostal contribution from his account of the missionary movement in 20th century. Distinctive features of Pentecostal mission theology are its re-reading of the New Testament, its emphasis on ecstatic, personal experience as a catalyst for mission, and spiritual warfare as a missionary strategy. These all share the element of wonder.]

TOMKINS, Stephen, A Slavish Devotion, Third Way {}, Winter 2007, pp. 12-14 [‘Love of God’ may be the root of many evils, but to attribute the crusades to it but not also the abolition of the slave trade is childish. Whereas Dawkins rants against religious passion as dangerous, it is his own passionate demonisation of all religion and airbrushing of its pioneering goodness which is dangerous. An eloquent documentation of Christian inspiration among the abolitionists and critique of arguments which downplay this.]

TOMKINS, Stephen, The Trouble with Paul, Third Way {}, December 2004, pp. 24-27. [Was St Paul 'the misogynistic, flesh-hating architect of a hierarchical church'? The author sets Paul's treatment of women against the background of the cultures of his time.]

TOMKINS, Steve, Sins of the Fathers, Third Way {}, Summer 2005, pp. 12-15. [Catalogues, in almost racy style, the nasty things Christians and the Church have done these past two millennia, and ends with brief constructive proposals. To be read, perhaps, alongside ACCESS 540?

TOMLIN, Graham, Enduring Freedom's Dream, Third Way {}, April 2005, pp. 22-25. [The pursuit and defence of freedom is central to the rhetoric of George Bush, as it was for Enlightenment thinkers. As an unqualified claim by the individual, however, it has distorted life in the West, as non-Westerners readily see. Christians acclaim freedom as a gift, leading from slavery to service and from inner bondage to liberating self-giving. A useful piece to start group discussion?]

TOMLIN, Graham, The Theology of the Cross: Subversive Theology for a Postmodern World?, Themelios, Vol. 23.1, Oct. 1997, pp. 59-73 [Scholarly consideration of 1 Corinthians, Luther and Pascal finds in each a theology which, beginning with the cross, shares postmodern concern to subvert oppression. Offers resources for resisting triumphalism, critiquing academic theology, and protesting against forms of relationship based more on manipulative power rather than love.]

TORRANCE, Thomas F. The Church In The New Era Of Scientific And Industrial Change. The Month 6(4), and 6(6), 1973; repr. Theology in Reconciliation. (London: Geoffrey Chapman, 1975), pp.267-93. [Good, but solid, summary analysis of W. Christianity. Outlines Polanyi's "moral inversion" analysis, Greek dualism, Catholic and Protestant recovery of Trinitarianism, liturgical renewal, significance, potential and dangers of resurgence of belief in the Holy Spirit.]

TOYNBEE, Polly, CHALKE, Steve, STORKEY, Elaine and WOOD, Keith Porteous (Director of the National Secular Society), Is God Good for Society?, Third Way {}, Winter 2006, pp. 12-17. [Transcript of a public debate between these high-profile figures organized by FaithWorks in London, November 2005. Clear, forceful statements of a range of views and arguments (some very familiar) regarding the place of faith in public and the danger of oppression posed both by religions and by secularists. A useful basis for group discussion?]

TREBILCO, Paul, Gospel, culture, and the public sphere: perspectives from the New Testament, Stimulus, Vol. 13 No. 3, August 2005, pp. 2-10. [In the New Testament, we find the Gospel framed in the language of culture (the 'epiphany' Christology of the pastoral epistles is considered); we find references to the Gospel being lost in culture (references to the Nicolaitans, in Revelation, are considered); and we find the language of culture used precisely to challenge a culture (the language of the imperial cult and of the combat myth in revelation are considered). The crucified Christ is Lord of all including the public sphere, but to proclaim this is neither cheap nor easy.]

TRUEMAN, Carl R., Reckoning with the Past in an Anti-Historical Age, Themelios, Vol. 27:3, summer 2002, pp. 28-44. [Our age is anti-historical both in consumerism's practical exaltation of novelty and fashion and in its theoretical deconstruction of history as shaped merely by power. The Church responds inadequately when it either cuts with tradition or romanticises it, instead of pointing faithfully to a God who speaks and acts in history and through tradition.]

TURNER, Harold W. Interactions Of Bible And cultures. Contrasting receptions — Africa and New Zealand. Stimulus, 1(4), November 1993, pp.6-12. [Paper to seminar on Bible and N.Z. Culture, Wellington, Oct. 1993, reporting research on use of the Bible for sermons in African culture, for comparison with our culture's immunity to Scripture — dominated by reductionist scholarship and over-emphasis on the visual.]TURNER, Harold W. Polarized Polemics Or Pooled Perspectives? Stimulus (New Zealand) 1(1), February 1993, pp.10-15. [An epistemology for Christian unity, rejecting both absolute and relative truth for "provisional but indispensable truth" that is both relative and real.]

TURNER, Harold W. The Theological Significance Of Michael Polanyi, Stimulus (Masterton, N.Z.) 5(1), Feb. 1997, pp.12-17. [History of Polanyi; outline of his thought; then review article on Joan Crewdson, Christian Doctrine in the Light of Michael Polanyi’s Theory of Personal Knowledge. A Personalist Theology. (Lewiston, N.J.: Edwin Mellen Press, 1994), 445p. Appreciates Polanyi’s epistemology, but unsatisfactory on incarnation, atonement and resurrection.]TURNER, Harold W. Historical Support For Pluralism? The "Copernican Revolution" revisited. Mission Studies (Hamburg) No.15, 8(1), 1991, pp.77-92. [Critique reversing John Hick's well-known demand for a "Copernican Revolution" away from christocentric theology; examines his excursions into the history of missions and science in his essay in Hick and Knitter eds. The Myth of Christian Uniqueness (1987). The 'Copernican' analogy turns out to be very ambiguous]

TURNER, Harold W., Humanity's Common Religious Heritage: The Primal Religions of Tribal Peoples, unpublished paper, 1985. [So-called 'primitive' religions have been unjustly neglected relative to 'world' religions. These local, particular religions are discussed via four common ways of interpreting them which (1) dismiss them as not being religions, (2) see them as the work of the devil (3) romanticise them, or (4) subsume them under social & cultural phenomena. Their transformation today through participation in a wider world.]

TURNER, Harold, The Dumbing-down of the Book Shops, Stimulus, Vol.8, No.2, May 2000 [Describes a personal survey of the catalogues of a secular and a religious bookshop. Forthright observations on the concrete realities of contemporary religious bookselling, illustrated by reference to titles]

TURNER, Harold, The Rediscovery of the Trinity and its consequences: Theology 1900-1950. Unpublished address to a gathering of clergy in Auckland, New Zealand, 2000 [Trinitarian doctrine, which long ago made possible the healing of dualisms in classical thought, was rediscovered by Barth and others seeking deeper resources for faith in the wake of the First World War. This nourished new developments in practical theology including those led by J. H. Oldham and parallels to these in New Zealand.]

TURNER, John Munsey, Church, State and Society - 2003, Epworth Review, Vol. 31 No. 1, January 2004, pp. 37-44. [Four models of church-state relations. Arguments for and against an established church. Areas of controversy in England today include education, the parish system and national establishment.]

TURNER, Max, The Charismatic Movement and the Church - Conflict or Renewal?, European Journal of Theology, 10:1, 2001, pp. 49-65. [Comprehensive, scholarly assessment of the charismatic movement, its origins, defining features, growth, diversity, and relation to evangelicalism and the church renewal movement today. There is potential for conflict regarding the continuation of apostolic gifts today, baptism in the Holy Spirit, triumphalism and supernaturalism; meanwhile the movement is growing more theologically mature and self-critical.]

VAN BUTSELAAR, Jan, Yes, we like it - no, we don't: Mission at WCC assemblies, International Review of Mission, Vol.88 nos.348/9, Jan/April 2000, pp.13-19 [The World Council of Churches displays an ambivalence towards mission, seeing it as at once a vocation and a danger in three terms: the WCC is concerned to avoid proselytism, to be open to dialogue, and gives little consideration to (is wary of?) organised - as opposed to spontaneous - mission]

VAN DE KASTEELE, Peter, Remembering War - or is it better to forget?: A Response, Contact, 139, 2002, pp. 11-14. [War memories continue to fascinate the British. Responding to an article on the place of public remembrance, the author points also to the pastoral needs of individual ex-combatants and others traumatised by war. Bad memories may be carried for years unshared.]

VAN ENGEN, Charles, Mission Theology in the Light of Postmodern Critique, International Review of Mission, Vol.85, No.343, October 1997, pp.437-461 [Christian response to postmodern critiques of modernity must acknowledge the Western Church's syncretistic relation to modernity and notably to its individualism, rationalism, materialistic positivism and technologism]

VAN HERCK, Walter, The Role of Tacit Knowledge in Religion, Tradition & Discovery, Vol.XXVI, No.2, 1999-2000, pp.21-30. [Finds Polanyi's 'we know more than we can tell' already present in Kant; Polanyi's account of practical, tacit knowledge suggests what 'religious tacit knowledge' is; the relevance of this illustrated by application to a passage from Meister Eckhart.]

VAN LEEUWEN, Mary S. Principalities, Powers, And Gender Relations: reflections for patient revolutionaries. Crux (Vancouver) 31(3), Sept. 1995, pp.9-16 [Psychology Prof. Applies Newbigin's Gospel in a Plural Society ch. on "the powers", terms of gender complementarity as a creation structure, distorted by sin (the "Powers" include modern nuclear family & separation of male & female roles) but redeemed in Christ. Essential reading.]

VAN LEEUWEN, Mary Stewart, Parenting and politics: Giving new shape to 'family values', Christian Century {}, July 29 - August 5, 1998, pp. 719-721. [Review article of The War Against Parents, co-authored by Sylvia Hewlett (who grew up in Wales) and Cornel West (Afro-American). The authors attack the family-destroying properties of the market on the one hand and of parents' pursuit of individual fulfilment on the other. Constructive proposals for the U.S. and beyond.]

VAN LEEUWEN, Mary Stewart, Why men get anxious, Christian Century, December 1st 1999, pp. 1166-1168. [Review article of Susan Faludi's Stiffed: The Betrayal of the American Man. Since World War II, the male role as useful family provider and protector has eroded leaving men to find precarious self-esteem through image as long required of women. Commends an alternative vision of manhood as about nurturing, trustworthy stewardship.]

VASSILIADIS, Petros, Mission and Proselytism: an Orthodox Understanding, International Review of Mission, Vol.85, No.337, 1996, pp.257-75 [Eastern Orthodox missiologist invites dialogue on the meaning of mission which, he argues, has become wrongly understood in the West as universal proselytisation. Warns Western churches of the distortion of faith by European culture.]

VINTEN, Gerald, Towards a Theology of Whistleblowing, Theology, Vol.C No.794, March/April 1997, pp.90-100. [Whistleblowing has precursors in prophetic criticisms of social injustice perpetrated by the kings of Israel; Augustine, Pascal and Kierkegaard also mentioned. Defining and appraising whistleblowing; a proposed code of ethics. Helpful attention to particulars, but containing little that is explicitly theological.]

VISSER'T HOOFT, W.A. Evangelism Among Europe's Neo-pagans. International Review of Mission, 66(4), 1977, pp.349-60. [A late essay by the veteran ecumenist. Secularization less significant than the enduring pagan religious heritage (in Spinoza, Rousseau, Goethe, Nietzsche, D.H. Lawrence and Bishop John Robinson! — tends to monism, pluralism, naturism, vitalism, Eros without Agape, no eschatology of hope. Much New Age-ism exhibits it.]WAKEFIELD, Gordon, Mission in the Spirit: Revivalist and Celtic Strands of Mission, Anvil, Vol. 18 No. 1, 2001, pp. 7-19 [comparison between how mission is conceived by two contemporary authors from charismatic backgrounds: Mark Stibbe (drawing from revivalism) and Ray Simpson (drawing from Celtic tradition). Comparison is made in terms of the respective understanding the origin, motivation, context and scope of mission.]

VRIES, Christina de, Why do Churches Need to Continue to Struggle for Health for All?, International Review of Mission, Vol 95 Nos 376/77, January/April 2006, pp. 21-35 [The vision of basic health for all, espoused several decades ago by WHO and UNICEF and influenced by the Christian Medical Commission, died back in the 1990’s as the lead was taken by the World Bank, G8, multinational pharmaceutical companies, and private foundations lacking democratic accountability. The results are documented in some detail, together with efforts to address them recently by the People’s Health Assembly.]

WAINWRIGHT, Geoffrey, An Indifferent Reconciliation, First Things {}, October 2005, pp. 40-43. [Clear, penetrating review of Is the reformation Over? An Evangelical Assessment of Contemporary Roman Catholicism, by Mark Noll and Carolyn Nystrom. This book deals with: the ‘historic stand-off’ between evangelicals and catholics which began changing after the second Vatican Council; the ensuing international bilateral dialogues on doctrine; the Catechism of the Catholic Church (1992); ECT (Evangelicals & Catholics Together) in the U.S.; and a range of responses to an apparent rapprochement. The contribution of the WCC Faith & Order Commission is found neglected, and constructive engagement on the crucial doctrine of the church found inadequate.]

WALKER, Carol, Public Truth in the Late Twentieth Century, 1994, unpublished. [Current educational philosophy illustrates the lack of a shared framework for public truth in Britain today. The Kantian epistemology promulgated by Paul Hirst and others in the 1970's remains influential: the goal is rational autonomy and this is taken to exclude religious commitment. A Christian reformed epistemology responds that commitment is inescapable, and that learning is fundamentally through relationships rooted in the trinitarian life of God. Here openness and criticism are affirmed without mere relativism.]

WALLIS, Jim, God’s Politics?, Third Way {}, September 2006, pp. 21-22. [Despite U.K. stereotypes of American religion, there is a growing constituency of U.S. Christians concerned over the poor, the environment and the way the war is waged on terrorism. At the U.K. launch of his own book God’s Politics, Wallis (and his event sponsors) were surprised at the widespread public interest in a different U.S. voice. Today, he says, the monotheistic religions face a battle for their very souls: will they engage prophetically the present dual hungers for spiritual integrity and social justice?]

WALLS, Andrew F., Christianity in the non-western world: a study in the serial nature of Christian Expansion, Studies in World Christianity, 1(1), 1995, pp.1-25. [comparison between the history of Christian and Islamic expansion. The former expands by steps as it is translated into new cultures. Excellent overview of the major phases of Christian faith over two millennia, the origins of Christendom, and the contemporary world scene]

WALLS, Andrew F., Eusebius Tries Again: Reconceiving the Study of Christian History, International Bulletin of Missionary Research, July 2000, pp. 105-111. [The task of catching up academically with the impact of non-Western upon Western Christian consciousness has hardly begun. We are led to reconceive the history of the early church with more attention to the east and to Africa. Western categories of catholic, protestant and orthodox are inadequate to this wider story. We need 'a new breed of church historians'. Stimulating.]

WALLS, Andrew, Converts or Proselytes? The Crisis over Conversion in the Early Church, International Bulletin of Missionary Research, Vol 28 No 1, January 2004, pp. 2-6. [Excellent discussion of the crucial difference between the person who gives up their old customs and takes up those of someone else (the clearly, safely defined path of the proselyte) and the person who constantly turns their inherited ways of thinking and acting towards Christ (the demanding, risky path of obedience of the Christian convert). Christian mission is about the latter, and it is seen already in early Jewish Christianity (which remained Jewish while turning to Christ for renewed meaning) and in the early gentile church of Paul’s mission which was not required to keep the Torah.]

WALLS, Andrew, The expansion of Christianity: An interview with Andrew Walls, Christian Century {}, August 2-9, 2000, pp. 792-795. [Interview with this fascinating Christian thinker and former missionary. In contrast with the history of e.g. Islam and Buddhism, the history of Christian expansion is serial, not progressive: its penetration of diverse cultures reflects its incarnational character, while its vulnerability (seen as cultural centres of faith decay) reflects that of Christ. Western Christianity can gain  new insights into its own history from the issues being hammered out by e.g. African Christians today. Christians are called to come together today in multicultural church.]

WALSH, Brian J. The Christian Worldview of Bruce Cockburn: prophetic art in a dangerous time. Toronto Journal of Theology {} 5(2), 1989, pp.170-87. [Philosopher at the Institute for Christian Studies, Toronto, on one of Canada's most popular and famous musicians (Order of Canada), with 17 albums 1970-88, using images and symbols from the Christian tradition. Art as "child of the age" or "mother of the future".]

WALSH, Brian J. Worldviews, Modernity And The Task Of Christian College Education. Faculty Dialogue 18, Fall 1992, pp.13-35, repr. by Institute for Christian Studies, Toronto. [Systematic account of nature and functions of a worldview; worldview crisis in a culture, then reformation, conversion or entrenchment; marks of a Christian worldview; only pp.28-31 applied to tertiary level education. Excellent introduction to the subject by I.C.S. lecturer.]

WARD, Graham, Sacramental Presence of Neopaganism?, Theology, Vol. XCIV, No. 760, July/August 1991, pp. 279-284 [Scholarly discussion of responses to postmodernism and deconstruction by George Steiner, Colin Falck and Peter Fuller in books written in the 1980's. The latter two authors see culture underwritten by God and use theological language, but in reality they propound a Romantic neo-paganism. Such aesthetic appropriation of theology needs to be corrected by an insistence on the transcendent 'other', which Steiner retains.]

WARD, Kevin, Is New Zealand's future churchless?, Stimulus, Vol. 12, No. 2, May 2004, pp. 2-12. [Schools of sociological thought regarding the fortunes of faith today, and possible responses for the church: 'reformation', 'revolution' and 'resourcing social and cultural life'.]

WARD, Kevin, Religion in a postaquarian age, Stimulus, Vol. 9 No. 1, February 2001, pp. 12-21. [Surveys religious decline in New Zealand, Britain and the U.S.; the fortunes of secularisation theory; 'believing without belonging'; the importance of the 1960's; features of contemporary cultural context of faith including privatism, pluralism, relativism and anti-institutionalism.]

WEBB, Stephen H., The Very American Stanley Hauerwas, First Things {}, 124, June/July 2002, pp. 12-14. [Lively portrayal of this colourful theologian, pacifist and protagonist. Hauerwas' use of rhetoric ('throwing firecrackers to keep liberals on their toes'); his anti-American stance. The author compares and contrasts Hauerwas with Reinhold Niebuhr.]

WEBB, Stephen H., With Friends Like These, First Things {}, February 2006. [Review article of God, Truth and Witness: Essays in conversation with Stanley Hauerwas. The book is a testimony to how Hauerwas makes friends by arguing with people. ‘When he is wrong, he is so wrong that he clears the way for forceful restatements of Christian truth’. Among other authors, Robert Wilken, Robert Jenson and Robert Bellah argue against Hauerwas that Christianity ‘has a stake in culture’. Civil religion and even Constantine warrant some careful defending.]

WEBSTER, John, 'Culture: the shape of theological practice' and 'Texts: Scripture, reading, and the rhetoric of theology', Stimulus, Vol.6 No.4, Nov.1998, pp.2-16 [The first two of Webster's Burns Lectures (six in all) in New Zealand. The eschatalogical culture of Christian faith, and theology as a practice within this culture; scripture as mortifying and vivifying; theology as 'repeating' more deeply, the attentive reading of scripture. Solid, readable.]

WEST, Charles C. Christian Witness And Human Power: the dynamic of judgment and transformation in the mission of the church. Mission Studies (Hamburg) no.18 = 9(2), 1992, pp.204-11. [A senior American theologian's analysis in three theses: (ambivalent relation between empowerment of humanity by science, technology and economic systems. (2) Power in the New Testament is either divine or demonic ("the powers"), not human. (3) Humanist ideologies of power face their own limits. The biblical view frees humanity from both nature (as sacred) and (sacralised) human institutions in order to use both for human welfare.]

WEST, Charles, Should Christians Take Marxism Seriously Anymore?, International Bulletin of Missionary Research, January 2000, pp.2-7 [Yes, writes the author; we must take seriously the warnings left behind by its history of achieved domination. This was achieved through Marxism's appeal as 'scientific', as offering social salvation, and as humanist. Following its demise, the Church should pick up its valid critiques of free-market capitalism, offer hope among the structural embodiments of sin, and be known for its deep human concern.]

WESTON, Paul, Evangelism: Some Biblical and Contemporary Perspectives, Anvil {}, Vol. 12, No.3, 1995, pp. 243-253. [Theology is concerned with a God who is in his very nature evangelistic, and it is inseparable from our own responsibility to participate in the missio dei. The content of the Gospel concerns who God reveals Jesus to be, and the implications of this for humankind. Lessons for evangelism today.]

WHEEN, Standing to Reason, Third Way, May 2004, pp. 18-21. [Interesting interview with the author of How Mumbo-Jumbo Conquered the World: A Short History of Modern Delusions: an atheist fond of the Church of England; a humourist who has written a biography of Marx. Popular but measured comments on the Enlightenment, postmodernity, religion and sentiment.]

WIETZKE, Joachim, Christian Witness in Eastern Europe and Central Asia, Mission Studies, Vol. XI-1, 1994, pp.43-75 [Extended article ranging over the diversity of cultures in this region; the context of mission, in the political and social reshaping under way since the collapse of the Soviet Union; the varied perspectives brought by European churches; three theses on mission, the importance of ecumenism, and Christian responsibility for fostering global unity]

WIKER, Benjamin, Darwin and the Descent of Morality, First Things, {}, 117, November 2001, pp. 10-13 [Evolutionary theory is subject to extremely diverse interpretations regarding its moral implications. Darwin himself saw conscience as an expression of 'social instincts' with which infanticide (e.g.) might be compatible; yet he affirmed the moral superiority of Western civilisation, favouring eugenics and anticipating the elimination of 'inferior' races. A contrast is drawn with Aquinas on natural law moral theory.]

WILKEN, Robert Louis, In Defence of Constantine, First Things, {}, 112, April 2001, pp. 36-40 ['After the tiresome rhetoric against Constantinianism of recent years' the author enjoys two books: H. A. Drake's Constantine and the Bishops, acknowledging the emperor's need to enlist the authority of religion, and the religious tolerance which accompanied this in its first phase; and Elizabeth Digester's The Making of a Christian Empire, recounting the theological basis of such tolerance advanced by Lactantius. Porphyry's 'inclusive' polytheism, by contrast, was intolerant of Christianity. Useful clarifications and corrections.]

WILKEN, Robert Louis, The Church as Culture, First Things {}, 142, April 2004, pp. 31-37. [The first catacombs created a visible Christian culture where before Christians had used symbols of wider culture and imbued them with metaphorical Christian meaning. Memorial practice, the liturgical year and Christian linguistic formation are presented as examples of Christian 'creation of culture'.]

WILKEN, Robert Louis, The Church’s Way of Speaking, First Things {}, August/September 2005, pp. 27-31. [Having documented wide-ranging examples of the distinctively Christian vocabulary, in most cases drawn originally from the biblical text, the author calls the church to recover the role of teaching society in ‘the Lord’s style of language’. The church is called to sustain and deepen Christian culture in the face of an increasingly alien and hostile culture, with the aim of reorienting public space itself.]

WILKINS, Richard, End-of Term Report?, Third Way {}, February 2001, pp. 23-26. [From the general secretary of the Association of Christian Teachers, an informative account and assessment of the present government's policy and practice in school education.]

WILKINSON, David, The Art of Apologetics in the Twenty-First Century, Anvil, {], Vol.19, No.1, 2002, pp. 5-17. [The biblical background of apologetics points to an appropriate style for apologetics today: not mere intellectual confrontation or defence, but personal and holistic, in serious engagement with contemporary popular culture. The importance to apologetics of stimulating the imagination; being trustworthy (which means being at once credible and vulnerable); and recognising and using opportunities]

WILKINSON, Loren, 'Post-Christian' Feminism and the Fatherhood of God, Crux, March 2000, Vol. XXXVI, No.1, pp.16-30. [Feminism holds out the promise of healing alienation from ourselves, other persons, the earth, and God. Radical, ideological and 'post-Christian' feminism however critiques theism and courts monism. Discussion of Daphne Hampson among others. The intimate link between the fatherhood of God and the New (rather than the Old) Testament.]

WILKINSON, Loren, The Bewitching Charms of Neopaganism, Christianity Today, November 15, 1999, pp.55-63. [the growing popular confession of paganism and Wicca, with quotations from adherents; their penetration among Christians through the rhetoric of personal spirituality, care for the earth, rejection of masculine biblical imagery and the inadequacy of Christian Deism. Their cyclical worldview and inclination to self-worship; C. S. Lewis' view of classical paganism as a gateway to faith.]

WILLIAMS, Audrey, Both Sides of the Technological Coin: Information Technology From Theoretical and Everyday Perspectives, Crux, Vol. XI No. 1, March 2004, pp. 19-27. [Key historical advances in information technology are sketched, and their consequences for personal and social life as analysed by some sociologists and theologians. The divorce of information from purpose or meaning; the vision of redemptive technology.]

WILLIAMS, Rowan, Belief, Unbelief and Religious Education, a paper presented at 10 Downing Street on 8 March 2004. [A contribution by the Archbishop to public debate, following the IPPR Report, on whether RE courses in schools should include attention to atheism. Atheism is not a self-contained system, but takes various forms each defined by the beliefs it rejects. Nor is there a neutral system of rational evaluation applicable to religious belief. There is value, however, in studying challenges to belief and the way religions themselves live with challenge.]

WILLIAMS, Rowan, Benedict and the Future of Europe, A speech given at St Anselmo in Rome, 21st November 2006. [Saint Benedict, seen often as a patron of emergent medieval Europe, also offers leads today for its future. His Rule has relevant things to say about (1) the proper use and meaning of time (the rhythm of labour, study and prayer; the end of work and leisure), (2) obedience (grounded in mutual regard and commitment in diversity to the common good, and (3) participation (which needs to be actively sustained, and incorporates advocacy, and opposes enforced passivity).]

WILLIAMS, Rowan, Christianity: Public Religion and the Common Good, a lecture in St Andrew’s Cathedral, Singapore, 12th May 2007. [Western modern secularism and the historical marginalisation of religion in the European Enlightenment; recent subversions of its optimism and coherence; its complicity in market-spawned inequalities and the erosion of charitable and moral practice towards the public good. Two Christian principles – the prior relatedness of every person to God as a matter of inalienable vocation, and the offering of personal resources to affirm and build up the life and dignity of others – inform the Christian contribution to public life which, allowed visibility, can check the tendency of the state to become stale and oppressive]

WILLIAMS, Rowan, 'His Grace', Third Way {}, Vol.23/1, January 2000, pp.18-21 [The Archbishop of Wales interviewed by Douglas Holt. Pithy comments on hierarchy; church and theology; charismatic faith; shaping our cultural environment; creativity and tradition]

WILLIAMS, Rowan, Mission and Spirituality, in Williams, Open to Judgement, Darton, Longman & Todd, 1994, pp.253-279. [Two lectures ('Doing the Works of God' and 'Against Anxiety, Beyond Triumphalism') which bring mission and spirituality back into their proper relation, with mission rooted in spirituality and spirituality - a term used so widely today - rooted in attentiveness towards the mystery of God's initiative towards us in Christ]

WILLIAMS, Rowan, Religion, culture, diversity and tolerance - shaping the new Europe,}. Full text of lecture delivered in shortened form at the European Policy Centre, Brussels, on 7th November 2005. [Political liberalism needs to understand its historical roots in the Christendom which emerged after the collapse of the Roman Empire. In a sketch of European history, these roots are discerned in theological debate between Roman centralising and local tribal and feudal loyalties. The Church resists absolute claims by the state including those of Marxism and the free market vision of the 'end of history', without itself becoming politically absolutist. Muslims are invited, drawing on their own resources, to participate in this historical 'culture of argument.']

WILLIAMS, Rowan, The Richard Dimbleby Lecture, 2002, [Wide-ranging insights centred upon the shift from nation-state to 'market-state'; the resources of religion for the future. The nation-state promised external security and internal stability, but terrorism and the mobility of capital subvert this today. Politics is now consumerist and short-term in its goals, merely offering 'insurance'. It now needs a deeper legitimation. Religion offers this by placing both politics and culture within a deeper story which gives meaning, coherence and continuity.]

WILLIAMS, Stephen. Theologians In Pursuit Of The Enlightenment, Theology no.731 = 89(7), Sept. 1986, pp.368-74. [Supports Augustinian critiques of the Enlightenment by C. Gunton, A. Louth and L. Newbigin, but not their remedial epistemological focus on doubt which he sets in contrast to a focus on self-will. Iris Murdoch also considered.]

WILLIAMS, Thomas D.,Values,Virtues and John Paul II, First Things, No.72, April 1997, pp.29-32 [Should the language of 'values', deriving from Nietsche, be shunned by Christians in favour of the older language of 'virtues'? John Paul II chooses not to abandon the term 'values', but to use it consistently with a Christian anchorage. Williams commends this as an object-lesson in the 'inculturation' of Christian faith in modern Western culture.]

WILLMER, Haddon, The Collapse of Congregations, Anvil, Vol. 18 No. 4, 2001, pp. 249-260. [The local congregation is only one way in which Christianity exists, but it is the overwhelmingly traditional way. Today, however, it is collapsing under social and economic forces which have eroded community, Christian understanding, and apologetics. From within, bearings for a thinking faith have been lost. Many valuable insights; reflections on congregational renewal.]

WITHERINGTON III, Ben, Why the 'Lost Gospels' lost out, Christianity Today, June 2004, pp. 26,28-32. [Summarises evidence refuting Dan Brown's claims, in The Da Vinci Code, that (1) Jesus was acclaimed Son of God only at the Council of Nicea and not before, and (2) earlier gnostic gospels had been systematically suppressed by a central, 'orthodox' conspiracy.]

WITTE, John Jr, Consulting a living tradition: Christian heritage of marriage and family, Christian Century, November 13, 1996 [Amid huge changes in the family and increasingly in family law, we need to dig deep into a millennium of Christian tradition. Medieval Catholic and early Protestant traditions provide between them 'the theological genetic code that has defined the contemporary family for what it is, and for what it can be'.]

WITVLIET, John, Evaluating Recent Changes in the Practices of Christian Worship, Crux, Vol. XXXVIII, No. 3, September 2002, pp. 17-25. [Current changes in worship reflect liturgical renewal, 'church growth' influence, new hymnody, cultural diversity, charismatic influence, the place now given to children in worship, and new technology. All of these call for discernment, in various dimensions identified here. Discernment in worship must be applied regarding culture, beauty, history, theology and music.]

WOOD, Ralph C., The Baptised Imagination: C. S. Lewis's fictional apologetics, Christian Century, August 30 - Sept 6, 1995 [Dismissive (perhaps too much?) of Lewis's 'rationalistic apologetic' works, Wood finds Lewis's chief Christian confession in his imaginative works including the chronicles of Narnia, his space trilogy, and notably Till We Have Faces. In such works Lewis appeals to a 'divinely ingrained hunger for the holy']

WOOD, Ralph C., The Heresy of Solitary Faith, Christianity Today, January 2004, pp. 58-60. [Baylor University in the U.S. is in the middle of a ten-year experiment in Christian education and research. This has met with ‘violent opposition’ and ‘passionate vindication’. Conflict surrounds a Christian challenge raised against the Enlightenment ‘heresy’ of ‘the independent, all-sovereign self’ which effectively privatizes faith as a contractual consumer choice rather than covenantal, communal participation in God’s purposes. A brief popular account of this.]

WOODBERRY, J. Dudley, Missiological Issues in the Encounter with Emerging Islam, Missiology, Vol.XXVII No. 1, January 2000. [Pre-9/11 survey of diverse perspectives adopted by adherents of Islam today, and their evolving character. Documents briefly factors in the encounter between Christians and Muslims: demographics, ideology and theology, culture, political/military interests and humanitarian concerns.]

WRIGHT, N. T., The New Testament and the 'State', Themelios, Vol.16, No.1, Oct. 1990, pp.11-17. [Praying for and seeking the Kingdom of God inescapably has political and historical dimensions. Paul declares God's justice revealed in His raising the crucified Jesus; our calling to confront the powers in his name and declare his Lordship of all the earth.]

WRIGHT, Tom, The Future Starts Here, Third Way {}, Vol.23/1, January 2000, pp.13-16. [A taste of his book 'The Challenge of Jesus', in which the author indicates how we can move from study of the historical Jesus to living as his followers today: living not so much in the last days as in the first days, with a birthright as kingdom-announcers and cross-bearers, at the leading edge of culture.]

WUTHNOW, Robert. How Small Groups Are Transforming Our Lives. Christianity Today (U.S.) 38(2), 7 February 1994, pp.21-24. [Princeton University sociologist and noted analyst of American religion. Adapted excerpt from his Sharing the Journey (Free Press, 1994) — the kind of community and spirituality fostered in small group movement reflects our culture rather than the Gospel. A basic critique for promoters of cells and small groups.]XINGPING, Z. The Significance of Christianity for the Modernization of Chinese Society. Crux, 33(1), March 1997, pp.31-39 [On the painful process of modernisation in China and how key Christian concepts are crucial for sustained development.]

XINPING, Zhuo, Religion and Morality in Contemporary China, Studies in World Christianity, Vol. 7.1, 2001, pp. 34-41. [The new interest in China in recovering traditional values is of relevance to Christianity. Traditional morality had a strong religious and collective dimension and this connects with Christian morality in resisting relativistic, individualistic values. Elements in Chinese traditional morality are compared to those in Christianity.]

YACONELLI, Mark, Youth Ministry: A contemplative approach, Christian Century, April 21-28, 1999, pp. 450-454. [Youth ministry in the U.S. has usually been organised around entertainment, a charismatic leader/'saviour', or imparting doctrinal information. The author was converted from these to an approach via spiritual formation which involved a good number of the congregation and enriches these helpers spiritually in the process.]

YARBOROUGH, Robert W., The Last and Next Christendom: Implications for Interpreting the Bible, Themelios, Vol. 29 No. 1, Autumn 2003, pp. 30-37. ['Southern' Christianity, which has seen spectacular growth in the last century, is predominantly 'traditionalist, orthodox, and supernatural' (Philip Jenkins). Western biblical scholarship, meanwhile, has been tied for two centuries to an historical critical method incorporating assumptions at odds with Christian faith. New developments in biblical scholarship are required, serving the new World Christianity without falling captive to mere local fervour and pragmatism.]

YEAGER, D. M., Confronting the Minotaur: Moral Inversion and Polanyi's Moral Philosophy, Tradition & Discovery, Vol.XXIX No.1, 2002, pp.22-48. [A much-needed solid discussion of Michael Polanyi's concept of 'moral inversion' and the related utopian visions driving some modern political systems. Polanyi's account is presented, and criticisms by Zdzislaw Najder answered. An interesting, comprehensive treatment set in the context of Polanyi's own moral intent as a philosopher.]

YEAGO, David S., Messiah's People: The Culture of the Church in the Midst of the Nations, Pro Ecclesia, Vol. VI, No. 1, 1997, pp. 146-171. [The Western Church has entered into a false settlement with the modern, accepting a role as a voluntary association within a wider public domain ordered by secular rationality. The 'inculturation' agenda would create equivalent false settlements around the world. Study of the Pauline letters shows the Church as a culture in its own right, in continuity with Jewish culture. Well written and provocative.]

YOUNG, Frances, University Sermon on the Tercentenary of the Birth of John Wesley, Epworth Review, Vol. 31 No. 2, April 2004, pp. 44-51. [Can John Wesley's spiritual insights be applied to the postmodern world described in Rowan Williams' Lost Icons? Three of Wesley's themes are explored with this question in mind: the spirit of adoption, the spirit of holiness, and the catholic spirit.]

YU, Carver T, Truth and Authentic Humanity, Plenary address, The Gospel and Our Culture Consultation, Swanwick, July 1992, pp.27-28 [The gulf between our technological optimism and literary pessimism. Penetrating reflections on truth and its distortion by developing 'theoretical' approaches since Classical times. Christians are called to be more critical than enlightenment critics, and to find verification of Christian truth by living it.]

ZALESKI, Carol, The Dark Night of Mother Teresa, First Things {}, May 2003, pp. 24-27. [Mother Teresa's remarkable ministry was not sustained by intense feelings of God's loving presence. Rather, since beginning work outside her convent in 1947, such feelings have withdrawn and she has suffered the 'dark night of the soul' in its modern form of radical doubt: 'just that terrible pain of loss, of God not wanting me, of God not being God, of God not really existing'. A needed provocation for 'feel-good' spirituality… ]

ZALESKI, Philip. The Strange Shipwreck Of Robinson Crusoe. First Things no.53, May 1995, pp.38-44. [Most of over 1,000 English editions removed original religious content including his conversion, which gives a religious basis to all Robinson Crusoe's 'cultural' creativity]

ZIZIOULAS, John D. On Being A Person. Towards an ontology of personhood, Persons, Divine and Human. eds. C.E. Gunton & C. Schwoebel (Edinburgh: T & T Clark, 1991), pp.33-46. [Greek Orthodox grounding the nature of personhood, and its identity and uniqueness in the Trinity. Solid but fresh, basic thinking.]

ZOBA, Wendy Murray, Islam, U.S.A, Christianity Today, April 3, 2000, pp.40-50. [Issues raised by 4-6 million Muslims living in the U.S. The contrast between friendly Muslim individuals and an Islamic system seeking the long-term conversion of nominal Christian populations to Islam, as in past Egypt and Indonesia, and funded by oil revenues. Islamic fundamentals; the work of Chicago's South Asian Friendship Centre.]