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This book establishes how the doctrine of divine simplicity was interwoven with the formation of a Christian Trinitarian understanding of God before Nicaea. For centuries, Christian theology affirmed God as simple ( haplous ) and Triune. But the doctrine of the simple Trinity has been challenged by modern critics of classical theism. How can God, conceived as purely one without multiplicity, be a Trinity ? This book sets a new historical foundation for addressing this question by tracing how divine simplicity emerged as a key notion in early Christianity. Pui Him Ip argues that only in light of the Platonic synthesis between the Good and the First Principle ( archē ) can we make sense of divine simplicity as a refusal to associate any kind of plurality that brings about contraries in the divine life. This philosophical doctrine, according to Ip, was integral to how early Christians began to speak of the divine life in terms of a relationship between Father and Son. Through detailed historical exploration of Irenaeus, sources from the Monarchian controversy, and especially Origen's oeuvre, Ip contends that the key contribution from ante-Nicene theology is the realization that it is nontrivial to speak of the begetting of a distinct person (Son) from a simple source (Father). This question became the central problematic in Trinitarian theology before Nicaea and remained crucial for understanding the emergence of rival accounts of the Trinity (\"pro-Nicene\" and \"anti-Nicene\" theologies) in the fourth century. Origen and the Emergence of Divine Simplicity before Nicaea suggests a new revisional historiography of theological developments after Origen and will be necessary reading for serious students both of patristics and of the wider history of Christian thought.

Human beings exist in one of two sorts of solidarity, according to St. Paul—the solidarity of sin or alienation ‘in Adam’ or the solidarity of life-giving mutuality in Christ. There can be no Christian theology of the human that is not a theology of communion—which converges with the conviction that our creation in the divine image is creation in relationality. The image of God is not a portion or aspect of human existence but a fundamental orientation towards relation. This understanding of the divine image in turn points to the way in which—as the Orthodox theologian Vladimir Lossky stresses—a proper understanding of the nature of being depends upon a proper grasp of the divine image, including the fact that it is always an image of the divine ‘filiation’—the eternal relation of Word to the Father in the Trinity. Our personal flourishing is a filial dependence that liberates and empowers. And what is ‘empowered’ is the human vocation to make reconciled sense of the material world of which we are part, articulating and serving its Godward meaning, so that we may see our humanity as essentially a priestly calling within the reconciling priesthood of Christ, in whom all things cohere.

Attention has often been seen as a selective process in which the mind chooses which already‐formed objects to focus on. However, as Merleau‐Ponty and others have pointed out, this ignores the complexity and ambiguity of sensory information and imposes on it a set of already‐formed objects in the world. Rather, attention is a process by which objects in the world are constituted by the perceiving subject. Attention thus involves a process of mutual negotiation with the environment. There are connections between this and the process of attente described by Simone Weil, in which the perceiving subject suspends the dominant preoccupations of the ego in order to become more aware of an independent reality. This, in turn, expresses in a more modern idiom what early Christian teachers had to say about the role of attentive looking in the contemplative life.

An article reviewing the work of Eric Mascall and suggesting that he is developing an Anglican nouvelle théologie. The importance of Mascall’s work on Christ and the Church is also explored.

This is a response to Tom McLeish's Boyle Lecture 2021 on the rediscovery of contemplation through science. Several implications are sketched: no single mind can encompass fully what there is to be known; we are likely to be unaware of the full range of what it is that is acting upon us or informing us at any given moment; and the universe that we encounter is a system of interaction and implication in which nothing is simply passive or lifeless.

God does not need to \"acquire\" painful human experience through the Incarnation in order to be effectively engaged with suffering. Whether this notion appears in the form of Hegelian dialectic, the post-Barthian projection of biblical narrative language onto the heavens (Robert Jenson), a misplaced understanding of the personal freedom of God (John Zizioulas), or the anthropomorphic narratives of \"analytic\" theologians for whom the divine unity is the result of exemplary cooperation between the divine persons, it is crucial to affirm that the eternal triune reality of God is the necessary condition of the divine action in creating, sustaining, and redeeming. First is the admirably simple account of divine goodness as preeminently the communication of itself: When I claim to know myself, I \"produce\" an internal picture of what and who I am; when I love myself, I produce an internal model of what I am toward which I take up a stance of approval or disapproval, desire or aversion.

The conflict between Henry II and Thomas Becket was often seen in the past as a collision between the first stirrings of real legal universalism (the same law for all) and claims to exemptions and immunities. Recent scholarship has seriously qualified this picture, recognising the degree to which Henry sought an unfettered authority for the Crown, overriding traditional patterns of obligation and mutuality. Becket's resistance to this was intelligible, but he was increasingly driven to oppose to it a controversial account of clerical immunity, in which the person of the cleric was sacrosanct and all punishment meted out to the cleric must be essentially reformatory in purpose. The origins of this are explored, and contemporary implications in regard to conscientious religious liberties and also to persisting high-risk cultures of clerical immunity are discussed.

Former Archbishop of Canterbury Rowan Williams opens a new window onto C.S. Lewis's The Chronicles of Narnia, revealing the moral wisdom and passionate faith beneath their perennial appeal.