Everything about the gospel message leads to the cross, and proceeds from the cross. In fact, within the narrative of Scripture, the crucifixion of Jesus is literally the crux of the story—the axis upon which the biblical story turns. But it would be a mistake to think we could sum up the significance of the crucifixion in a tidy sentence or two. That kind of thinking only insulates us from the magnificence of what God has done. In our ongoing quest to make meaning of the cross, we need to recognize that this conversation will never conclude-that there is always something more to be said.

In Out of the Embers, Bradley Jersak explores the necessity, perils, and possibilities of the Great Deconstruction—how it has the potential to either sabotage our communion with God or infuse it with the breath of life, the light and life of Christ himself.

Grace is amazing. About this all Christians agree. Yet nearly all forms of Christianity put significant limits on grace. In Grace Saves All, David Artman argues that grace saves alone and goes to all. This inclusive approach to Christianity is variously called universal reconciliation, universal salvation, or perhaps most accurately, Christian universalism. He contends that the inclusive/Christian universalist approach is necessary because it offers the only Christian theology that successfully defends the goodness of God.

The scriptures are an essential aspect of the Christian faith. But we have often equated them with the living Word himself, even elevating them above the One to whom they point. In doing so, we have distorted their central message - and our view of God. Tragically, this has caused multitudes of people unnecessary doubt, confusion, and pain in their encounters with the scriptures.

In recent years, the theological—and, more specifically, Roman Catholic—question of the supernatural has made an astonishing return from seeming oblivion. David Bentley Hart's You Are Gods presents a series of meditations on the vexed theological question of the relation of nature and supernature. In its merely controversial aspect, the book is intended most directly as a rejection of a certain Thomistic construal of that relation, as well as an argument in favor of a model of nature and supernature at once more Eastern and patristic.