Restorative Christ

The conviction that Jesus is the restorative Christ demands a commitment to the justice he articulated. The justice of the restorative Christ is justice with reconciliation, justice with repentance, justice with repair, and justice without retaliation. The Gospel of Luke and the book of Acts portray the life, death, and resurrection of Jesus Christ through the radical concept of "enemy-love." In conversation with Dietrich Bonhoeffer (Jesus-for-others), John Howard Yoder (a nonviolent Jesus), Miroslav Volf (an embracing Jesus), and Chris Marshall (a compassionate Jesus), Broughton demonstrates what the restorative Christ means for us today. Following the restorative Christ faithfully involves imaginative disciplines (seeing, remembering, and desiring), conversational disciplines (naming, questioning, and forgiving), and embodied disciplines (absorbing, repairing, and embracing).

The conviction that Jesus is the restorative Christ demands a commitment to the justice he articulated. The justice of the restorative Christ is justice with reconciliation, justice with repentance, justice with repair, and justice without retaliation. The Gospel of Luke and the book of Acts portray the life, death, and resurrection of Jesus Christ through the radical concept of enemy-love. In conversation with Dietrich Bonhoeffer (Jesus-for-others), John Howard Yoder (a nonviolent Jesus), Miroslav Volf (an embracing Jesus), and Chris Marshall (a compassionate Jesus), Broughton demonstrates what the restorative Christ means for us today. Following the restorative Christ faithfully involves imaginative disciplines (seeing, remembering, and desiring), conversational disciplines (naming, questioning, and forgiving), and embodied disciplines (absorbing, repairing, and embracing).

In this broken world, community is rare. Sadly, this is sometimes true even in the church. Conflict confronts us in just about every corner of our lives -- from personal to familial, from congregational to denominational, from national to international. "We desire community but so often react out of brokenness," writes one reviewer, "Conflict and Communion points to the Lord's Table as the place where true harmony can be experienced." Porter sets the stage for the book by naming the conflicts that were present at the Last Supper -- conflicts among the disciples, conflicts among those in authority. Then as now, the Eucharist and its spiritual power propels much-needed transformation in individuals and in congregations to heal our greatest needs. The 10 essays, written by a diverse group of church leaders, reflect on practical ways to live the sacrament in the everyday and extraordinary life of congregations. Contributors include: William Everett Gayle Carlton Felton Larry Goodpaster Marjorie Thompson Peter Storey Thomas Porter Marcia McFee Jan Love Stephanie Hixson David Hooker Reclaim the radical restorative justice and interdependent community available through the Table of Holy Communion. As the editor writes, "Through the practice of reconciliation empowered by the liturgy of Holy Communion, we hope that the Table will become for all of us and for our world a source of healing, transformed life, reconciled relationships, with God and with one another."

This book analyzes the relationship between forgiveness, atonement, and reconciliation from a Christian theological perspective. Drawing on both theological and philosophical literature, it addresses the problem of whether atonement is required for forgiveness and considers important related concepts such as sin and justice. The author develops a sacrificial model of atonement that connects an understanding of Christian forgiveness with the biblical narrative of Christ’s sacrifice and makes reconciliation between God and humanity possible. Offering a fresh and coherent argument, the book will be relevant to scholars of Christian theology, biblical studies, and the philosophy of religion.

The modern restorative justice movement, perhaps one of the most important social movements of our time, was born in a Christian home to Christian parents, specifically to Christian peace workers striving to put their faith into action in the public arena. The first major book on the subject was written primarily for a church audience and drew deeply on biblical themes and values. But as restorative justice has moved into the mainstream of criminological thought and policy, the significance of its originating spiritual impulse has been minimized or denied, and subsequent theological scholarship has done little to probe the relevance of restorative perspectives for doctrine and discipleship. In this collection of essays, Christopher D. Marshall, a biblical scholar and restorative practitioner who has devoted his career to exploring the relationship between the two fields, considers how peacemaking Christians can honor the witness and authority of Scripture, including its apparently violence-endorsing strands, as they strive to join in God’s great work in Christ of “reconciling to himself all things, whether on earth or in heaven, by making peace through the blood of his cross” (Col 1:20).

By bringing together the insights of ecclesial ethics, an approach that emphasizes the distinctive nature of the church as the community that forms its mind and character after its reading of Scripture, with the theory and practice of restorative justice, a way of conceiving justice-making that emerged from the Mennonite-Anabaptist tradition, this book shows why a theological account of the theory and practice of restorative justice is fruitful for articulating and clarifying the witness of the church, especially when faced with conflict or wrongdoing. This can help extend the church's imagination as to how it might better become God's community of restoration as it reflects on the ways in which the justice of God is taking shape in its own community. “How does an ecclesial context shape the theological apprehension and praxis of justice?” This question orientates the book. In particular, it asks how, in view of its members having been admitted into God's restoring justice in Christ, the church might embody in the world this same justice of restoring right relationships. While Christian reflection on the nature of justice has tended to favour a judicial and retributive conception of justice, it will be argued that the biblical understanding of the justice of God is best understood as a saving, liberating, and restorative justice. It is this restorative conception that ought to guide the community that reads Scripture so that it might be embodied in life.

The books of Ezra and Nehemiah are rarely taken seriously in Christian theological reflection. To many modern readers, the community restored after the Babylonian exile appears diminished, legalistic, and xenophobic. What place do these books have in theology and practice today? Timothy Escott charts a way forward for reading Ezra-Nehemiah fruitfully as Christian Scripture. By locating Ezra-Nehemiah in the context of the canon and Christian theology, and in conversation with interpreters old and new, he argues that these books are best understood through a variety of Christian reading strategies. Approaching the books figurally, prophetically, ethically, and as part of a biblical story offers a mix of distinctive yet complementary perspectives. Ezra-Nehemiah portrays God’s restorative work and God’s people seeking to participate with him and live faithfully in the face of opposition and difficulty. In this way, Ezra-Nehemiah is a rich resource for Christian life and faith today.

Drawing on both Christian and Latter-day Saint documents, Robert Millet clearly explains the many beliefs that Mormons hold in common with traditional Christians and also highlights differences where they exist.