This is a carefully argued but very readable scholarly work dealing with issues that are of general interest to all and crucial interest to many. Given the comprehensive range of subjects covered, on the one hand, and the limitations of space on the other (the book contains five London Lectures in Contemporary Christianity), it would be unrealistic to expect an extended or detailed study of any single issue. However, as Professor Anderson claims—with some diffidence—‘I do not know of any book written in the last few years which attempts to cover the subject in quite the same way, or from the same point of view, that I propose to follow’, and this does give the book its particular value.

There are no surprises in the book. The foundations are laid in the first lecture, ‘The sanctity of human life’, where, without lingering unduly over the ‘how’ of creation, Professor Anderson arrived at a view of man which stresses three aspects: Man is God’s creation; he is made ‘in the image of God’; he is a unity of body and soul and has an eternal destiny in God’s good purposes. Given this basis there is bound to be a profound reverence for life and this leads to conclusions that must commend themselves to all, but especially those who share Professor Anderson’s faith. Briefly summarised the conclusions are:

Genetic engineering, in spite of the fears aroused by the term in the minds of some, is by no means to be repudiated although its grave dangers must be remembered and guarded against by the highest standards of ethical concern. Artificial insemination by the husband is acceptable; by a donor is not. Events have outstripped the book to the extent that the first ‘test-tube baby’ has now been born. Birth control and sterilisation are seen to be necessary, especially in the light of the problems of population growth. Abortion ‘on demand’ is rejected, but approved when the life of the mother, or her health are seriously threatened. Apart from this it would seem to be permissible provided it were done at an extremely early stage, since the definition of human being can with difficulty be applied to the first two or three weeks of embryonic life.

At the same time it must be seriously questioned whether there is any fundamental difference between abortion at a late stage of development and infanticide. The problem of termination of life by euthanasia focuses especially on voluntary euthanasia. The matter is treated with great sensitivity, but the conclusion is that legislation providing for this would be beset with immediate problems. Professor Anderson feels on balance that the abolition of capital punishment was right, although special circumstances might still warrant it. With regard to war, the traditional arguments in favour of a just war are found acceptable, also in their application to the concept of a just revolution, although by no means does Professor Anderson go along with the contemporary ‘theology of revolution’ as represented by Colin Morris, Richard Shaull and others.

While there are no surprises in the conclusions, it is the way in which they are reached that makes this book significant. The facts are carefully researched and the arguments move with clarity and precision. The point of departure, of man made ‘in the image of God’, becomes the conclusion too: ‘Yet sin, as we have seen, has not wholly effaced the image of God in man, and that image can be fully restored—partly in this life, and perfectly hereafter.’ The way towards this goal is not simple and at no point does the writer propose an absolutist ethic. Yet, neither does he follow a mere situational ethic. The decisions made at every point must be made against the criterion of life as God’s gift, and man as made in the ‘image and likeness of God’.

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