William Desmond describes the danger of the "all and all" in an Eastern sensibility, of subsuming all things into one rather than preserving difference. He describes the prejudice against belief and his preservation of Christian faith against the philosophical tide of the academy.  

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Paul Axton Preaches: The Jewish confusion between God and evil results from the projection of their violence onto God, which Jesus identifies as marking their paternity as children of the Devil. The Jewish captivity to the lie of sin, is the human problem Jesus exposes and defeats, by defeating the power that killed him on the cross. 

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William Desmond explains his reading of the Metaxological as the recovery of metaphysics as a being between, and he describes his deep reading of Hegel and points out the failure of the positive reading of Hegel in Rowan William and Gillian Rose, and debunks the Žižekian reading as untrue to Hegel. 

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Paul Axton preaches: The saving peace of Christ is universal in its cosmic scope, inclusive of the world, all people, and everything about them, delivering from the violence of the world, infected by human violence.

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In this final discussion of Hegel and Anselm, the contrast between the two in the personal and propositional is brought out, with the idea that God's person is given to us in Christ (poured out in kenotic love) and in this sense can be known. 

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Paul Axton preaches: Christ, in the kenotic love of the cross and incarnation, opens God to knowing and by imitating Christ there is a suspension of the oppressive understanding of God, the law, and the self, and the experience of the Spirit. The background to this kenotic interpretation is in Hegel's philosophy which is characterized by this kenotic understanding.

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In this lecture Paul Axton traces the early church's understanding of the Logos as the incarnate Christ, the sensibility preserved best in the East and  taken up in Hegel's doctrine of atonement.

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Paul Axton preaches: Following the development of Dietrich Bonhoeffer in his expanded Christocentrism and departure from Luther's notion of the two kingdoms, this sermon calls for a clear delineation between Christian Nationalism and authentic Christianity. The failure to delineate gave rise to National Socialism in Germany and is giving rise to fascism in the United States.

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Paul Axton describes Rowan Williams' reinterpretation of Hegel, which accords with Axton's reading of Hegel's work on the philosophy of religion and Anselm's ontological argument. In this understanding, Hegel provides an orthodox Eastern-like sensibility of the necessity of Trinity for thought.

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Paul Axton preaches: Romans 4 describes the experience of the sublime, in which the individual recognizes their unifying center outside of themselves, and are thus enlarged and liberated from the world.

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