This classic message reveals the supernatural element of Christianity.

Therefore if any man be in Christ, he is a new creature (i.e. creation): old things are passed away; behold, all things are become new.

Reconciling the Bible and Science acknowledges the Bible as the word of God, demonstrates why there is no conflict between the Bible and science, and shows readers how to accept both.

The relationship between eternity and time is a common subject for theologians and philosophers. What difference does it make for this discussion that God became man and inhabited time in Jesus Christ? In God’s Time for Us, James J. Cassidy examines the theology of Karl Barth to show that God is our Father who does not neglect us for lack of time; he is the God who has time to be with us. God also quite literally has time in his own being by virtue of the incarnation. Cassidy shows that Barth seeks a rapprochement between eternity and time, which is overcome by Jesus Christ. There is today a resurgence in interest in the theology of Barth, especially among evangelicals. Yet Barth is often read without discernment and discussed in churches without full understanding. Cassidy illuminates his thought so evangelicals can make a better, more well-informed appraisal of the man and his theology.

An experienced voice traces the history of the misunderstandings behind racism, examines the biblical model for reconciliation, and describes the role of love in the church and community.

A survey of unity and diversity in Christ's saving work, read and interpreted through the lense of the theology of Karl Barth.

Physicist Richard Carlson and biblical scholar Tremper Longman address the long-standing problem of how to relate scientific description of the beginnings of the universe with the biblical creation passages found in Genesis. Experts in their respective fields, these two authors provide a way to resolve seeming conflicting descriptions.

Nationally recognized speaker and church leader Jay Augustine demonstrates that the church is called and equipped to model reconciliation, justice, diversity, and inclusion. This book develops three uses of the term "reconciliation": salvific, social, and civil. Augustine examines the intersection of the salvific and social forms of reconciliation through an engagement with Paul's letters and uses the Black church as an exemplar to connect the concept of salvation to social and political movements that seek justice for those marginalized by racism, class structures, and unjust legal systems. He then traces the reaction to racial progress in the form of white backlash as he explores the fate of civil reconciliation from the civil rights era to the Black Lives Matter movement. This book argues that the church's work in reconciliation can serve as a model for society at large and that secular diversity and inclusion practices can benefit the church. It offers a prophetic call to pastors, church leaders, and students to recover reconciliation as the heart of the church's message to a divided world. Foreword by William H. Willimon and afterword by Michael B. Curry.

The Sacrament of Reconciliation examines this sacrament in terms of its anthropological, scriptural, historical, and theological roots. The powerful message of God’s merciful love expressed through this sacrament is an essential way of knowing the “joy of the Gospel.”

Professor Williams's book addresses the turn against Christianity in the West. The author challenges some contemporary theologians' focus on epistemological objections to revelation and argues for the need to focus instead on anthropological objections to reconciliation. Discussing Locke, Nietzsche, and Barth's characterisation of the eighteenth century as 'absolutist', Williams demonstrates the sensibility which found repugnant the notion of a divine reconciling action through Christ in history, as does the modern. Williams shows that the driving force behind Nietzsche and Don Cupitt alike is a rejection of the Christian view of humanity and redemption. Revelation and Reconciliation concludes that either we have refuge in Christ or no refuge at all, but that we have no refuge in Christ without the crucifixion.