“Before I formed you in the womb…”: A Guide to the Ethics of Reproductive Medicine from the Council of the Community of Protestant Churches in Europe (CPCE, 2017)
Meet One of the Finest Theologians of the Last 50 Years: Oliver O’Donovan (Arbo, 2017)
What accounts for his distinctiveness? O’Donovan is a churchly theologian. He poses the right questions, always begins with Scripture, converses knowledgably across theological traditions, and offers encouragement and instruction for living with God in the world.
Meet This Book: Jesus and the Eyewitnesses (2nd edn) (Bauckham, 2017)
This book calls for a paradigm shift in the study of Gospel traditions and the origins of the Gospels. It argues that the four Gospels are closely based on the eyewitness testimony of those who knew Jesus.
Meet This Book: Entering into Rest (O’Donovan, 2017)
So Entering into Rest is about our ends, in all the senses of that word, and how we must foresee them from the start somehow in order to begin anything. I have thought about how our life is punctuated by our ends as points of rest on the way, anticipating the ultimate, and about how our sanctification is a work of God in which we may rest in thanksgiving. I have thought about how we rest in work, in friendship, and in communicating meaning. And I have thought about how we rest in death. And in keeping with my usual incapacity to think about only one thing at a time, I have thought about a great deal else.
Five Questions with Oliver O’Donovan (O’Donovan, 2015)
How does Ethics as Theology tie into your previous work on the subject of Christian ethics?
What makes your work in these volumes a unique contribution to the field of ethics?
Using ten words (or fewer) per book, can you describe each of the three volumes in the series?
What’s the best advice you can give to aspiring theologians?
What are you reading right now for work, and what are you reading right now that has absolutely nothing to do with your work?
Communicating the Good: The Politics and Ethics of ‘The Common Good’ (O’Donovan, 2016)
The language of the common good, like the language of property which exemplifies it, is Janus-faced. Looking back it points to a concrete givenness of community, a present and existing form within which we have been given to communicate with others, and which we cannot ignore without great blame. Looking forward, it can invite us to think of a City of God, a sphere of universal community, and encourage us to seek intimations of it from the future. But only so far can it take us. It cannot ease us through the portals of the City of God up the steps of a ladder of dialectical reconciliations.