Geoff Broughton

This essay explores that century of cinematic portrayals of Christ. I
begin by describing the twentieth century as simultaneously the age of cinema and the ageing of the Church, both of which have made depictions of Christ on film a revealing index of the relationship between Christ and culture. I then discuss briefly elements of filmmaking that have a bearing on cinematic portrayals of Christ, particularly the crucial issue of ‘casting
Jesus’. Finally, I examine the climatic crucifixion scene in seven key films, before drawing some broader conclusions about the cinematic Christ in the first century of film.

This paper explores how digital interactions are shaping friendship, belonging and formation. This essay suggests that embodied encounters remain essential for the way we make
and mature friendships; engage and enliven fellowship; and develop and deepen formation.

The restorative justice movement incorporates a growing body of academic theory and diversity of practice that emphasizes repairing the harm caused by wrongdoing. A central feature of most practice is when victims, offenders and community members meet in a face-to-face encounter. This article explores Saul’s encounter with the risen Jesus on the Damascus road in Acts chapter nine through the lens of restorative justice. By challenging
the traditional emphasis on the horizontal relationship that interpret the encounter as Saul’s conversion, and the New Perspective emphasis on vertical relationships which interpret the
encounter as Saul’s calling, the restorative justice lens extends and deepens the understanding of the encounter as ‘reconciliation.’ The key proposal is that God’s restorative justice is enacted by the risen Jesus’ simultaneous naming and forgiving of Saul’s wrongdoing. The article concludes by revealing in Saul’s encounter with the risen Jesus that justice is done and relationships restored.

Well-known or much-loved texts can be every bit as daunting for the preacher as the 'hard sayings of Jesus' or long and obscure genealogies. The 'Sermon on the Mount' (Matthew 5-7, 'the Sermon') - particularly the Beatitudes - is well known and much loved. Diligent preparation on Matthew 5 to 7 might induce 'analysis-paralysis' due to either the volume of commentary or the variety of conclusions drawn. Discouraged preachers might (erroneously) conclude there is nothing left to be said! Matthew's account of Jesus' teaching on the Mount, however, provides a glimpse of the earliest Christian interpretation of Jesus Christ. From the Apostle Paul to the bishop-theologian Augustine; from the reformer Luther to the pacifist John Howard Yoder; and from the German martyr Dietrich Bonhoeffer to the contemporary Baptist peacemaker Glenn Stassen; each generation has found Jesus' imaginative vision of God's kingdom utterly compelling. Each interpre...

The review and analysis of the book 'Life on the road' by Athol Gill is discussed. The unique aspects and features of the book highlighting the Australian roots of radical discipleship are highlighted. Review(s) of: Life on the Road, by Athol Gill,UNOH Publishing, Dandenong, Victoria, 2009, softcover, 260 pages, ISBN: 9780977507085, RRP A$19.95.

Nomophobia. Never heard of it? Apparently it is a 'thing'. Honestly. A 'nomophobe' - according to researchers at Iowa State University (who have developed the world's first diagnostic questionnaire) - suffers from nomophobia, a 'fear of being without your mobile phone'.3 Of course you've heard of workplace bullying. Recent research demonstrates it is on the rise. Did you know, however, that 'unfriending employees on Facebook' could constitute 'workplace bullying'? This was a recent finding of the workplace tribunal.4 These comprise just two aspects of life in the digital age that were unimaginable a decade ago when Facebook was emerging from college dormitories in northeastern USA. The changing face of friendship, fellowship and formation is the focus of this essay.

This essay will examine the contribution of pastoral (professional) supervision in enabling and ensuring a safe church. Pastoral supervision is the brave, safe space where clergy (and ministry workers) reflect on their ministry practice in a regular, planned supervision session. The present article emerges from a decade of training pastoral supervisors and consultation across the national Anglican Church during 2019 based on recommendations made by the Royal Commission into Institutional Responses to Child Sexual Abuse. It concludes that the properly Christian way for pastoral supervision to change the culture of the Church is christological: a rigorous grounding of its theory and practice in the story of Jesus Christ.

The restorative justice movement incorporates a growing body of academic theory and diversity of practice. 'Basic Principles' on the use of restorative justice were endorsed by the Eleventh Session of the United Nations Economic and Social Council (ECOSOC) in 2002. This article begins with a preliminary critique of contemporary restorative justice, arguing that a preoccupation with technique and process has subverted the theological vision of some foundational theorists. The discussion continues with a brief overview of key Christian contributions to restorative justice theory, focusing on the work of Howard Zehr, Christopher D. Marshall and Daniel W. Van Ness, and concludes by asserting that a more holistic Christology is required from future theological contributions to restorative justice practices.

The restorative justice movement incorporates a growing body of academic theory and diversity of practice. 'Basic Principles' on the use of restorative justice were endorsed by the Eleventh Session of the United Nations Economic and Social Council (ECOSOC) in 2002. This article begins with a preliminary critique of contemporary restorative justice, arguing that a preoccupation with technique and process has subverted the theological vision of some foundational theorists. The discussion continues with a brief overview of key Christian contributions to restorative justice theory, focusing on the work of Howard Zehr, Christopher D. Marshall and Daniel W. Van Ness, and concludes by asserting that a more holistic Christology is required from future theological contributions to restorative justice practices.