This major work, now available in English, is considered by many to be one of the finest and most significant contributions to modern Christology. Preeminent scholar and theologian Ingolf Dalferth argues for a radical reorientation of Christology for historical, hermeneutical, and theological reasons. He defends an orthodox vision of Christology in the context of a dialogue with modernity, showing why the resurrection, not the incarnation, ought to be the central idea of Christological thinking. His proposal is both pneumatological and Trinitarian, and addresses themes such as soteriology, the doctrine of atonement, and preaching.

Preeminent scholar and theologian Ingolf Dalferth offers mature reflections on what it means to be human, a topic at the forefront of contemporary Christian thought. Dalferth argues that humans should be defined not as deficient beings--who must compensate for the weaknesses of their biological nature by means of technology, morals, media, religion, and culture--but as creatures of possibility. He understands human beings by reference to their capacity to live a truly humane life. Dalferth explores the sheer gratuitousness of God's agency in justifying and sanctifying the human person, defining humans not by what we do or achieve but by God's creative and saving action. In the gospel, we are set free to interact with the world and creation.

Die verbreitete Meinung, böses Tun erfordere eine böse Absicht, ist nach Ingolf U. Dalferth eine „fragwürdige Übervereinfachung“. Der Primat des Bösen liegt nicht im Wollen, sondern in der Erfahrung des Bösen. Was zählt, ist das Leiden der Betroffenen. Aber auch dieser Ansatz kann auf Abwege führen, wenn Leiden mit Bösem gleichgesetzt wird. An diesem Punkt beginnen die Überlegungen der Studie. Für Dalferth ist die entscheidende Frage, ob Leiden in jedem Fall als Böses verstanden werden muss. Seine Überlegungen veranschaulichen in präziser Sprache die zugrunde liegenden aktuellen Lebensphänomene an gut verständlichen Beispielen. Am Ende des Bandes werden Deutungs- und Bewältigungsstrategien von Leiden und Bösem diskutiert, die den unverzichtbaren Beitrag des christlichen Glaubens zum Umgang mit Leiden und Bösem aufzeigen und auch für Nichtchristen verstehbar machen.

The incursion of evil has always caused people to turn to the divine, to gods or to a god, in order to reorientate their life. Ingolf U. Dalferth studies the complexity of this procedure in three thought processes that deal with the central concepts in the Christian understanding of malum as privation (a lack of good), as evil-doing, and as a lack of faith. In doing so, he provides a detailed discussion of theories of theodicy, the argument from freedom, and the religious turn to God, in which the author explores the traces of the discovery of God’s goodness, justness, and love in connection with the malum experiences in ancient mythology and biblical traditions.

The incursion of evil has always caused people to turn to the divine, to gods or to a god, in order to reorientate their life. Ingolf U. Dalferth studies the complexity of this procedure in three thought processes that deal with the central concepts in the Christian understanding of malum as privation (a lack of good), as evil-doing, and as a lack of faith. In doing so, he provides a detailed discussion of theories of theodicy, the argument from freedom, and the religious turn to God, in which the author explores the traces of the discovery of God’s goodness, justness, and love in connection with the malum experiences in ancient mythology and biblical traditions.

Faith, hope, and love, traditionally called theological virtues, are central to Christianity. This book renews faith, hope, and love in the context of the many contemporary challenges in many unique ways. It is an ecumenical collection of papers, equally divided between Catholic and Protestant positions, that seek to radically renew the classical doctrine of faith, hope, and love, and argues for their essential connection to the praxis of justice. It contains eight different approaches, each represented by a distinguished theologian and addressing different aspects of the issues and followed by insightful and critical responses. It does not merely seek to renew the theological virtues but to also reconstruct them in the demanding context of justice and the contemporary world, nor is it simply a treatise on justice but a theoretical and practical reflection on justice as vital expressions of faith in God, hope in God, and love of God. A non-dogmatic and non-ideological approach, it…