Revd Dr Michael Lloyd


Select Books

  • 2005. Café Theology. London: Alpha International  (a popular-level systematic theology)

Recent Research Articles and Chapters

  • 2006. Review of Grace and Necessity: Reflections on Art and Love by Rowan Williams, New Blackfriars, Vol. 87, No. 1012, November 2006, pp. 665-666.
  • 1996. Article on ‘The Fall’ in the Routledge Dictionary of Ethics, Theology and Society, edited by Paul Barry Clarke and Andrew Linzey, London and New York
  • 1998. ‘Are Animals Fallen?’ in Animals on the Agenda, edited by Andrew Linzey and Dorothy Yamamoto, London: S.C.M. Press
  • 1998. ‘The Humanity of Fallenness’ in Grace and Truth in the Secular Age, edited by Timothy Bradshaw, Eerdmans, Grand Rapids, Michigan, & Cambridge, U.K

Current projects:

I wrote my doctoral thesis on The Cosmic Fall and the Free Will Defence (Bodleian Library, 1997).  This is a survey of Christian responses to the problem of evil, and a constructive defence of the Fall of the Angels hypothesis.  I am working on turning this into an academic treatment of theodicy, and most of my academic work is in this area.  In my article on “The Humanity of Fallenness”, I argue that, without a doctrine of the Fall, the problem of evil is insoluble and Christian theology unravels.  Many theodicies attempt to defend suffering as in some way instrumentally beneficial.  This seems to me pastorally damaging, as it makes God the cause of people’s suffering and their enemy, at a time when they most need to know that He is with them, for them and on their side.  I want to argue that theodicy should be about the defence of God, and should not pay suffering or evil the respect of granting it any positive place in the plan or purpose of God.

I also have a very amateur interest in the theology of G F Handel, and his place – I believe it to be a significant one – in the Deist Controversy of the 18th Century.  Creative artists, composers, and writers play a bigger role in the shaping of intellectual culture than professional theologians and philosophers have tended to recognise.  I would like to explore this further, and, indeed, to see if there are ways in which Wycliffe can support and promote creative artists as part of our Vision to be a centre for the intellectual renewal of the Church, and, through the Church, of Society.