Centre for Public Christianity (December 2021)

Among other items, the Centre for Public Christianity has this month posted a ‘Life and Faith’ podcast (here) with the team talking about Christmas – ‘the food, the gifts, the traditions, the family time – and what any of it has to do with the original story’.

Also posted (here) is an interview with theologian Sarah Coakley on ‘the problem of desire’, or ‘our relationship to sex, food, money, the body, and God’.

Mission Catalyst 1 (2021) on Love and Singleness

The current issue of Mission Catalyst, published by BMS World Mission, is now available. This issue is devoted to ‘Love and Singleness’.

‘This issue tackles romantic partnerships in Christian culture: What single people in church really think, how demographics are affecting attitudes to love and marriage, and several perspectives on romantic love, divorce and friendship. There’s also an interview with John Mark Comer.’

Mission Catalyst is available as a free subscription, or can be downloaded as a pdf here.

The Beautiful Story

Following on the heels of the Church of England’s ‘Living in Love and Faith’ (see here) is a 32-minute video from the Church of England Evangelical Council – ‘The Beautiful Story’.

According to the blurb:

‘Christians believe that the gospel is good news for all people and for all time. But since the narratives of our contemporary culture don’t always echo a biblical worldview, the church needs to be clear about how the gospel challenges and transforms human experience – including in our relationships and sexuality. The Beautiful Story is a 30 minute film that explains how a biblical vision for human sexuality is good for individuals, the church and society as a whole. It is intended to galvanise and support discussion in local churches around sexuality and relationships and to provide the case for what many call a traditional Christian viewpoint.’

Update: The CEEC has provided (here) some background on the video, along with a message to clergy and lay leaders about using it in parishes, with a promise of a shortened version of the film to come in the near future.

The King of Romance

This is a lightly-updated version of a piece I wrote back in 2014.

If any of the stories about Saint Valentine are to be believed, he would barely recognise how we celebrate the day that bears his name. As one meme puts it: ‘I was beaten with clubs, beheaded, buried under the cover of darkness, disinterred by my followers, and you commemorate my martyrdom by sending each other chocolates?’

So there I was yesterday, faced with racks of cards, a sea of red and pink hues. What to choose this year? Nah, too schmaltzy. Too gaudy. Too tacky. Way too tacky. I need something which communicates the perfect combination of desire, romance, fun, sensitivity, with a slight mischievous edge, while not taking itself too seriously. Is that too much to ask of a card? I’ve been married for over 26 years, so why doesn’t this get any easier?

But as I glance furtively around at my fellow browsers, to see who else is buying a card less than 12 hours before the deadline, I wonder whether we’ve all been sucked into a giant vortex of mindless corporate consumption – so many possibilities, but still trapped into spending £2.79 to say ‘I love you’. It’s easy to become cynical. In all this, my mind switches to those who might feel the lack of a Significant Other – whether through death, divorce, relationship breakdown, force of circumstances, or choice. I’m probably thinking about this way too much, right?

Yet, the God of creation and redemption is big enough to embrace all of it – all the yearnings and aspirations of the heart, met and unmet. Whatever the changing fortunes of the relationship between marriage and love through history, mutual attraction and displays of affection are a gift from God’s hand, not merely evolutionary glue to help keep us together. What God has done for the world in Christ simultaneously makes sense of the couple’s delight in each other, but also offers grace to the celibate and comfort to the lonely.

That’s why Christians understand that such issues are best framed through the gospel – which puts God rather than us at the centre of the universe, which tells us that love involves the cost of sacrifice, seen supremely in Jesus, which calls us to see all our relationships as places where discipleship is worked out in everyday life, and which reminds us that the union between Christ and his people remains ultimate for all of us.

Centre for Public Christianity (February 2016)

Among other items of interest, the Centre for Public Christianity has posted video interviews with Margaret Somerville about ‘what’s happening with euthanasia around the world, why the language we use about it is so important, and why she feels that there’s more to us as humans than we can fully understand. In addition is an audio discussion between Justine Toh and Natasha Moore on ‘two myths of the modern age: a reliance upon pop evolutionary psychology that seeks to account for human behaviour via an appeal to our evolutionary past, and the “sex myth” that links our individual worth and value to our bedroom antics’.

Greg Forster on Christian Joy and Cultural Influence

Greg Forster, Joy for the World: How Christianity Lost Its Cultural Influence and Can Begin Rebuilding It (Wheaton: Crossway, 2014).

Greg Forster covers similar ground to others on cultural engagement, but is distinctive in naming ‘joy’ as Christianity’s central contribution to society – where joy is ‘the state of flourishing in mind, heart, and life that Christians experience by the Holy Spirit’. Looking first at how we are formed through an integration of doctrine, devotion, and stewardship, he then explores three areas – sex and family, work and the economy, and citizenship and community – reflecting on how Christians can bring the gospel to bear on every dimension of life. As Forster says: ‘Seeking to have an influence in our civlization does not imply captivity to the culture. It just means we’re answering the call to be good disciples within our spheres of influence.’

More from Centre for Public Christianity (November 2014)

Among other items, the Centre for Public Christianity has posted a video interview with Bettina Arndt on the ingredients of a healthy sex life, and a video interview with Paula Gooder on her personal journey of faith, doubt, and coming to terms with conflicting beliefs.

Song of Songs

I preached on Song of Songs a couple of Sundays ago. I was asked to do so by a church which is devoting a sermon once a month to a whole book of the Bible, interspersed with a more standard programme of preaching and teaching.

This was an interesting exercise for me – having read a fair bit of scholarly and popular material on Song of Songs over the years, as well as having taught a few sessions on it as part of an undergraduate module on biblical interpretation, and led workshops for lay folk in other contexts too.

In preparation, I struggled most with how much to say about issues to do with interpreting the Song of Songs – which I felt it would be odd to ignore, given the Song’s history of interpretation – and how much to engage directly with passages in the book – which, however, would not be easy to do without some overall framework for approaching them.

In the end, I tried to combine the two. This felt like a good idea in principle, but I’m not sure how well it worked out in practice!

In the introduction to the sermon, trying to use a bit of humour and some self-deprecation, I alluded to the different approaches that have been taken to the book, but in a context of assuming that the Song of Songs is to be taken at face value as a collection of love songs between a man and a woman. Very briefly – in no more than a couple of minutes – I offered three reasons for taking the Song this way:

• Historically – the shared characteristics with ancient love poetry provides a credible historical and cultural context for the Song of Songs.

• Literarily – Song of Songs is what it appears obviously to be – a collection of love poems, in which we are taken across a range of emotions and experiences, with a developed use of imagery and figurative language, symbolism and metaphor.

• Biblically – the link with Solomon places the book in the wisdom tradition (along with Proverbs and Ecclesiastes) where our ‘fear of the Lord’ is expressed in everyday matters, including the more ‘earthy’ ones (I was helped here in that the earlier part of the service this particular Sunday had looked at the portrait of the ‘valiant woman’ in Proverbs 31:10-31).

I then looked at five representative passages under the following headings:

1. Expressions of desire (1:2-4)

2. Affirmations of devotion (1:15-2:7)

3. Invitations to love (2:8-17)

4. Praises of beauty (5:10-16)

5. Requests for security (8:6-7)

My plan in each case was to say a few things about the verses, and to reinforce some of the earlier interpretive points along the way. I think I managed this to some extent, but essentially set us too much to do in the timeframe of a sermon (the church had asked for 30 minutes) and I ended up offering only a fairly superficial sketch of the last three sections.

Towards the end, painfully aware of the passing of time, I made only a few comments on how the Song of Songs may still lead us, finally, to reflect on our relationship with the Lord. But I still closed by encouraging the congregation not to leapfrog too quickly over the Song of Songs to Christ and so miss the significance of the book in affirming and celebrating the lovers’ delight in each other, that the joy of the lovers is a part of God’s provision for humanity – without shame, without prudery, without innuendo, which presents it in the context of a relationship of committed, passionate, reciprocal love, which gives equal place to male and female.

But I fear it was all way too rushed.

I had wanted to say more about the significance and implications of the book for Christians today, so was disappointed that I didn’t manage to do so to any great extent. My sense is that this came down to being overly ambitious in what I could cover in the time allotted and not being strict enough with myself in the preparation process. If I was able to do it again, I would go for two or three representative passages at the most, or perhaps even one longer section, and leave more time to draw out implications for different types of people in the congregation – marrieds, singles, widowed – all within an overall gospel framework of forgiveness for sexual sin and our identity resting finally in Christ.

Centre for Public Christianity (November 2014)

Among other items, the Centre for Public Christianity has posted a video interview with John Stackhouse on ‘Christianity, pleasure and the body’, challenging the general perception that Christianity is anti-sex and opposed to pleasure.

The King of Romance

I contributed this week’s ‘Connecting with Culture’, a weekly email service provided by the London Institute for Contemporary Christianity.

If any of the stories about Saint Valentine are to be believed, he would barely recognise how we celebrate the day that bears his name. As one recent meme puts it: ‘I was beaten with clubs, beheaded, buried under the cover of darkness, disinterred by my followers, and you commemorate my martyrdom by sending each other chocolates?’

So there I was yesterday, faced with racks of cards, a sea of red and pink hues. What to choose this year? Nah, too schmaltzy. Too gaudy. Too tacky. Way too tacky. I need something which communicates the perfect combination of desire, romance, fun, sensitivity, with a slight mischievous edge, while not taking itself too seriously. Is that too much to ask of a card? I’ve been married for over 20 years, so why doesn’t this get any easier?

But as I glance furtively around at my fellow browsers, to see who else is buying a card less than 12 hours before deadline, I wonder whether we’ve all been sucked into a giant vortex of mindless corporate consumption – so many possibilities, but still trapped into spending £2.79 to say ‘I love you’. It’s easy to become cynical. In all this, my mind switches to those who might feel the lack of a Significant Other – whether through death, divorce, relationship breakdown, force of circumstances, or choice. I’m probably thinking about this way too much, right?

Yet, the God of creation and redemption is big enough to embrace all of it – all the yearnings and aspirations of the heart, met and unmet. Whatever the changing fortunes of the relationship between marriage and love through history, mutual attraction and displays of affection are a gift from God’s hand, not merely evolutionary glue to help keep us together. What God has done for the world in Christ simultaneously makes sense of the couple’s delight in each other, but also offers grace to the celibate and comfort to the lonely.

That’s why Christians understand that such issues are best framed through the gospel – which puts God rather than us at the centre of the universe, which tells us that love involves the cost of sacrifice, seen supremely in Jesus, which calls us to see all our relationships as places where discipleship is worked out in everyday life, and which reminds us that the union between Christ and his people remains ultimate for all of us.

Christianity Today on the God of Two Testaments

The July/August 2013 edition of Christianity Today carries several articles related to the issue of ‘Grappling with the God of Two Testaments’. Some of them are available online.

Mark Buchanan, ‘Can We Trust the God of Genocide?’

Yes – if we set our eyes on the Cross of Christ. A pastor’s response.

Phillip Cary, ‘Gentiles in the Hands of a Genocidal God.’

We’re troubled by God’s commands for Israel to wipe out entire peoples. Why we should be encouraged.

Christopher J.H. Wright. ‘Learning to Love Leviticus.’

Even those passages about shellfish, mixed fibers, and animal sacrifice.

Christopher J.H. Wright, ‘Sex in Leviticus.’

It’s part of a much broader teaching in Scripture.

Jubilee Centre on the Family and Sexual Ethics

Sally Bertlin (ed.), The Family and Sexual Ethics: Christian Foundations and Public Values (2013).

The Jubilee Centre makes available online a 23-page booklet on The Family and Sexual Ethics: Christian Foundations and Public Values. This flows out of an international conference held in Hong Kong in May 2011, organised by the Hong Kong Baptist University and the Jubilee Centre. The report is a collection of ten short (under two pages long) papers from the conference.

According to the blurb:

‘In recent years there has been a growing international interest and concern about the pressures of the environment and the consequences of this for the long-term survival of the planet. However, relatively little attention has been paid to the breakdown of the family and its consequences for the ecology of the planet. Family breakdown is being driven partly by divorce and partly by today’s sexual ethics, which then impact on rates of family formation and disintegration.’

The report is available as a pdf here.

Ben Witherington III on Everyday Life from a Kingdom Perspective

Christianity Today carries an interview with Ben Witherington III about his latest book, The Rest of Life: Rest, Play, Eating, Studying, Sex from a Kingdom Perspective (Grand Rapids: Eerdmans, 2012). There is also a review of it on the EerdWord blog, along with a brief summary post from Witherington himself.

The book effectively provides a final a volume in his ‘Kingdom Perspectives’ series, having previously published on worship, work, and the kingdom of God. In this one, Witherington offers theological reflection on aspects of ordinary, everyday life. 

As he summarises:

‘What we are, and what we do in life, is tremendously important to God, to the kingdom of God, and to ourselves. When we think about our Christian faith and how we spend our work week, faith should not be something that we do on Sunday, but something that shapes our worldview and how we live.’

The Gospel of Life for the School of Life

[I contributed this week’s ‘Connecting with Culture’ from the London Institute for Contemporary Christianity. I read Alain de Botton’s new book on sex last Saturday – while the children were running around the fairground at Southend-on-Sea – and thought I would do something around that. The 400-word limit meant I had to cut out a lot of reflections, but this is what was left...]

Following on the heels of his bestseller, Religion for Atheists, last week saw the publication of another book from Alain de Botton – How to Think More About Sex. It’s one in a series of short ‘self-help’ books recently launched by the School of Life, with titles from other writers devoted to work, emotional health, technology, money, and political activism. Founded in 2008 by de Botton and others, the School of Life bills itself as ‘a new enterprise offering good ideas for everyday living’.

In his contribution, de Botton looks at the pleasures and the problems of sex. On pleasures, along with reflecting on the nature of physical appeal, he writes of sex being a place where ‘loneliness and alienation are momentarily overcome’. On problems, he deals with how sex relates to love, the hurt of rejection, the lack of desire, pornography (where he is not sanguine about its power to reroute sexual desire), and adultery (with elevated praise for those who remain faithful).

Although the language will occasionally be too strong for some tastes, de Botton is as witty and intriguing here as he has been in his earlier philosophical reframing of work, travel, and architecture. And while there is much to question, there is also much to applaud: his refusal to allow evolutionary biology to reduce sex to that which furthers the species; his reflections on the resentments that can unwittingly build up between couples; his realism about the demands of juggling daily activities, and the significance of locating ‘the good and the beautiful beneath the layers of habit and routine’.

Arguably, none of this will be new to those shaped by the biblical drama of creation, sin, and redemption. Christians know that sex is a good gift from God to nurture the committed union between husband and wife. Christians also know that the difficulties are only what we might expect when two lives collide; as the title of a recent book on marriage puts it, What Did You Expect?

Above all, Christians understand that marriage and sex are best framed through the gospel – which puts God rather than us at the centre of the universe, which tells us that love involves the cost of sacrifice, which calls us to see our families as places where discipleship is worked out in everyday life, and which reminds us that the relationship between Christ and his church remains ultimate for all, married or not.

Links

The School of Life.

Alain de Botton, How to Think More About Sex (London: Macmillan, 2012).

Alan de Botton, ‘In Defence of Self-Help Books’, The Guardian (14 May 2012).

Guy Brandon, Just Sex: Is It Ever Just Sex? (Nottingham: IVP, 2009).

Timothy Keller with Kathy Keller, The Meaning of Marriage (London: Hodder & Stoughton, 2011).

Paul David Tripp, What Did You Expect? Redeeming the Realities of Marriage (Nottingham: IVP, 2010).

Guy Brandon on Sexual Ethics

Guy Brandon, ‘Free Sex: Who Pays? Moral Hazard and Sexual Ethics’, Cambridge Papers 20, 4 (December 2011).

The latest Cambridge Paper from the Jubilee Centre is available online, this one devoted to a Christian perspective on sexual ethics.

Here is the summary:

‘Rather than addressing fundamental moral issues around sexual freedom, this paper starts with our culture’s premise by taking a utilitarian approach and exploring the financial impacts. This is in line with the common assumption that what truly matters for public policy can be quantified. It argues that significant costs of sexual freedom are imposed on society as a whole, rather than borne solely by the individuals most directly involved. This represents an enormous moral hazard and, as a result, unsustainable and unjust public expenditure. The paper then explores ways to address this, the most compelling of which is the Bible’s emphasis on rootedness and group responsibility.’

Carl Trueman on Sex and Song of Songs

Notwithstanding the ‘theological’ readings of ancient and more recent times – even the restrained ones – I’ve been persuaded for many years that (what G. Lloyd Carr calls) a ‘natural’ reading of Song of Songs is more appropriate, and the best fit for the evidence – historically, literarily, and canonically.

Recent years, however, have seen an increasing proliferation of approaches which, in my opinion, then go too far the other way in effectively over-sexualising the poetry of Song of Songs, making it more crude than it probably really is, losing the richness and subtlety – and the romance – in the process. (How easy it is to do that when it comes to sex.)

So, I wholly agree with Carl Trueman in a recent post (‘No Sex Please, I’m British’) when he writes that ‘the turning of the Song of Songs primarily into a sex manual is arguably a greater act of reductionism than jumping straight from the text to Christ and the church’. He helpfully points out that while Scripture does occasionally use crude language to talk about sex, ‘it never uses such language to describe a properly functioning marriage’; he has wise words for those of us who preach and teach, calling us to pay ‘respect to the form which scripture uses to speak of such things’.

Recent Articles from Q Ideas

After a few weeks away from internet access, I’m catching up on a few items from the world of Blogdom, including the following from Q Ideas:

Matthew T. Dickerson

Pseudo Salvation: When Science Can’t Save Us

Our advances in science and technology have overcome many of the challenges that our forebears were unable to meet. Our lives are paved with unthinkable convenience, and we expect our engineers to continue providing solutions for the world’s problems. Matthew T. Dickerson, however, says that we must be careful where we place our hopes of redemption.

Steven Garber

The Legacy of John Stott: On Listening to the Word and the World at the Very Same Time

The late Reverend Dr. John Stott will be remembered as one of the most influential religious leaders of the 20th century. From evangelical think tanks to third world activists to the world’s leading newspapers, there have been many who celebrated his intellectual prowess, his tender kindness, and his insistence that faith must be both theologically orthodox and socially engaged for the common good. Steven Garber reflects on a few of his personal memories and the legacy this great man has left.

Kirstin Vander Giessen-Reitsma

Community in the Time of Culture Wars

Disagreements continue to fracture the Church’s relationships. How do we balance diverse opinions without breaking with biblical orthodoxy and without causing disunity? Kirstin Vander Giessen-Reitsma suggests that we humbly “pursue the love that is the beginning and end of all things” and live out our allegiance to Christ as the head of the Church.

Byron Borger

Help the Poor, Help the World: A review of The Hole In Our Gospel and Rich Christians in an Age of Hunger

Is our faith more than going to church, feeling God’s love, and telling others about the forgiveness offered by Jesus? Here are two books that emphatically say, “Yes.” Byron Borger reviews The Hole in Our Gospel and Rich Christians in an Age of Hunger.

Tim Keller

The Gospel and Sex

If we can demonstrate healthy sexuality as a Church, what unlimited redemption is possible for our starving, sex-crazed culture? Tim Keller outlines a compelling and orthodox sexual ethic, and the proper role of singleness and marriage within the Church.

Josh Reinders

The Book Industry is Fine

Borders bookstore is closing all of its doors – does that mean that we are closing all of our books? Josh Reinders reexamines the industry’s numbers and finds that the e-book apocalypse may be false prophesying the print world's doomsday.

Richard M. Davidson on the Song of Songs

Richard M. Davidson, ‘Theology of Sexuality in the Song of Songs: Return to Eden’, Andrews University Seminary Studies 27, 1 (1989), 1-19.

After looking at ‘allegorical’ and ‘literal’ approaches to interpreting the Song of Songs, Richard Davidson notes studies that have analysed the relationship between the early chapters of Genesis and the Song of Songs (5). On this basis, he makes the following points:

Sexuality is Good

‘First, underlying the entire Song is the same high doctrine of creation that forms the backdrop for biblical wisdom literature in general’ (6).

Sexuality is for Couples

‘Secondly, the man and woman are a duality, as in the beginning – a lover and his beloved’ (7).

Sexuality is Egalitarian

‘Third, the lovers in the Song are presented as equals in every way’ (8).

Sexuality is Related to Wholeness

‘Closely related to the motifs of equality/mutuality, we note, fourthly, the concept of wholeness in sexuality’ (10).

Sexuality is a Multidimensional Relationship

‘From the aspect of wholeness and solidarity we are led to a fifth insight into the nature of sexuality: Paradisiacal sexual love means a multidimensional relationship’ (11).

Sexuality is Pleasurable

‘As a sixth insight into the nature of sexuality from the Song of Songs, we note one aspect that is not mentioned. The Song contains no reference to the procreative function of sexuality’ (15-16).

Sexuality is Beautiful

‘This leads us to the final insight and the major statement of the Song of Songs regarding the nature of sexuality. In living pictures sexuality is presented as wholesome, beautiful, and good; something to be celebrated and enjoyed without fear or embarrassment’ (16).

He also notes, in conclusion, that the Song may contain an explicit indication of the divine source of human love – in 8:6-7, translated as:

‘For love is as strong as death,

ardent love as relentless as Sheol;

the flash of it is a flash of fire,

a flame of Yah(weh) himself.

If this is the case, he holds, ‘then true human love is explicitly described as originating in God as “a spark off the original flame” [and] points beyond itself to the Lord of love’ (18).

Davidson thus advocates a typological – as opposed to allegorical – approach to the Song of Songs. While the relationship between husband and wife as described in the Song ‘has independent meaning and value of its own that is affirmed and extolled’, yet ‘at the same time this human love is given even greater significance as it typologically points beyond itself to the divine Lover’ (18).

Davidson returns to Song of Songs in the final two chapters of his 844-page treatment of sexuality in the Old Testament – Flame of Yahweh: Sexuality in the Old Testament (Peabody: Hendrickson, 2007), dealing with similar themes though under a slightly different set of headings.

The final chapter seems to expand the ‘sexuality is beautiful’ dimension under the following points:

• Paradisal love is stunningly beautiful

• Paradisal love is wonderfully sensuous

• Paradisal love is an exuberant celebration

• Paradisal love is a thrilling adventure

• Paradisal love is an exquisite delight

• Paradisal love is highly erotic

• Paradisal love is unashamed and uninhibited

• Paradisal love is restrained and in good taste

• Paradisal love is light-hearted play

• Paradisal love is a romantic love affair

• Paradisal love is powerfully passionate

• Paradisal love is an awe-inspiring mystery

Stanton L. Jones on How to Teach Sex

Stanton L. Jones, ‘How to Teach Sex: Seven realities that Christians in every congregation need to know’, Christianity Today (January 2011).

Christianity Today provides a portion of an address by Stanton L. Jones on how churches can deepen and refocus their message about sexuality. The address was given at a conference on abortion, but his ‘seven realities’ have obvious wider applicability than to that particular issue.

1. We are embodied

‘To be human is to be a physical, biological creature. Christians view all of physical existence, from the grandeur of the cosmos to the particularity of the human body, as the good creation of a benevolent God. Physical existence is not divine, but it is good.’

2. We are sexual beings

‘We are not merely generic physical beings but gendered and sexual beings... Genesis declares God's creation of gendered people to be the divine purpose, with both sexes made in the “image of God” and humanity corporately, male and female, declared to be “very good”.’

3. We are relational

‘Genesis teaches us to think of human nature as fundamentally relational. The Creator judges the first man incomplete, even though he lives in a perfect environment with perfect work and in a perfect relationship with the triune (and hence intrinsically relational) God.’

4. We are made in God's image

‘The cultures around ancient Israel used creation narratives to establish the descent of the king from tribal deities. The point was exclusion: the king was part of the divine family, and his subjects were not. What an inversion we have in Genesis! It establishes the royal and divine lineage of all humanity.’

5. We are broken and twisted

‘The basic, foundational truths about our sexuality are positive. But that’s not the full picture. Humanity is broken and in rebellion against God. This has not eradicated the primal good of human nature, but it conditions all of human experience.’

6. We encounter objective reality when we have sex

‘The creation account, Christ’s teaching on divorce, and such pivotal passages as 1 Corinthians 6 and 7 teach us that God made sexual intercourse to create and sustain a permanent, one-flesh union in a male-female married couple.’

7. We are souls under construction

‘The true self is both discovered and formed. Understanding our selves begins with the given realities of our lives, by meanings revealed by God and worked out in real community. Further, our selves are grounded in visions of objective realities beyond our selves, visions of virtue and goodness beyond our current abilities. Here is where our formation comes in: in light of what we discover about our selves, we make choices that form us.’

Catalyst 37, 1 (2010)

The latest issue of one of my favourite online journals – Catalyst – is now up, with the following pieces:

Bryan E. Beyer

Building an Old Testament Library: Genesis-Ruth

Dennis Hollinger

Good Sex: Its Meaning and Morals

Andy Johnson

Navigating Justification: Conversing with Paul

Henry H. Knight III

Consider Wesley