Theology

Universities help shape individuals and societies. Contemporary Anglican theologians argue the shaping universities are involved in should be towards the common good, including by creating graduates as citizens. That is well within the mainstream of what universities have traditionally been about. It is also consistent with what other commentators are currently saying. Present higher education policy focuses on universities serving the economy and enabling social mobility. Both those are important, but society faces other and complex challenges which universities should be involved in addressing, including by helping society and graduates seek the good, and, some argue, God, in the midst of those challenges. If universities do not rise to such challenges, they will fail their students and society.

Funerals led by a celebrant not representing a faith community are rapidly increasing in England. This article argues that these ‘life-centred’ funerals have an implicit theology; like Christian funerals, but in different ways, they invite judgement, myth and hope. How should churches respond to this competition? Imitation is problematic, because the ‘life-centred’ approach is far more than a mere technique to be bolted on to the Christian funeral. The article concludes by sketching some unique resources churches have that cannot be matched by the new breed of celebrants.

At the conclusion of Conrad’s Heart of Darkness, Marlow lies about the dying words of the grieving fiancée’s villainous lover, Kurtz. He relates what her tearful questioning shows him she longs to hear, acting from fear of destroying her faith in Kurtz’s love for her. In this context I consider aspects of the absolutist and relativist positions regarding truth and lies. I also discuss whether absolute truth is obligatory in every situation or whether, as I conclude, a lie spoken in compassion for others’ feelings, despite the moral ambiguity, can be a loving act honoured by God in that situation.

This article suggests that both Stanley Hauerwas and Rowan Williams write for a Church that lives under the judgement of God. For Hauerwas this entails presenting the Church with a demanding call, and for Williams it means presenting it with a difficult question. I argue that their discourse is thus intentionally lopsided, but as such neither voice is sustainable on its own. By considering the notion of ‘the stranger’ I then explore how such a call and question are worked out, and argue for the necessity of holding them together.

It is widely understood that Jesus forgave those who were crucifying him. His example is held up as one reason to forgive the unrepentant. This article questions these views and suggests that to forgive the unrepentant cannot be supported on biblical or pastoral grounds.