Despite impressive research, the author's needlessly pugilistic stance--he comes off as one defending the honor of Judaism against pagan insurgents--bleeds his argument of real force. In sum, these are his beliefs: Paul, who claimed to be a Pharisee rabbi, was in fact "an adventurer of undistinguished background"; Jesus, portrayed by Gospel writers as opposing the Pharisees, was in fact one himself, a devout Jew who believed he'd been chosen by God to overthrow Roman rule & reign as King of Israel; the earliest Xians didn't preach the divinity of Christ until Paul rejected the Torah & replaced it with a pagan myth of a dying & resurrected god. When it comes to asserting the Jewishness of Jesus, he stands on firm ground alongside most contemporary scholars. His work will probably strengthen the belief that Jesus was to some extent an anti-Roman political revolutionary, Paul a Hellenistic interloper. However, it's difficult to take seriously the charge that Paul "sought fame by founding a new religion" because he "was disappointed in his hopes of advancement." By making Paul out as a sort of carnival huckster, he ignores the apostle's religious profundity; by making of Paul a spiritual Svengali who misled many of Jesus' closest followers, he'll seem to some to be promulgating his own religious myth. His arguments simply confirm the observation that when it comes to the early years of Xianity, documentary material is so scarce & fragmentary that the few available texts can, & have, been used to bolster every conceivable viewpoint. Like other debunkers, he sometimes lets polemic get in the way of prudence; many of his assertions stand unsubstantiated by quote or other reference. A historical brief of questionable reliability--but undeniably fascinating. Elegantly argued, this should ruffle feathers for years to come.--Kirkus (edited)

    With unflinching openness and intellectual honesty, Hitchens describes the personal loss and philosophical curiosity that led him to burn his Bible at prep school and embrace atheism in its place. From there, he traces his experience as a journalist in Soviet Moscow, and the critical observations that left him with more questions than answers, and more despair than hope for how to live a meaningful life. With first-hand insight into the blurring of the line between politics and the Church, Hitchens reveals the reasons why an honest assessment of Atheism cannot sustain disbelief in God. In the process, he provides hope for all believers who, in the words of T. S. Eliot, may discover the end of all our exploring will be to arrive where we started and know the place for the first time.

    A spiritual classic, this detailed and comprehensive study by one of the greatest expository preachers of our time explains Christ's teaching in the Sermon on the Mount and incisively applies it to the Christian life.

    C. Sproul finds that Christians have often been influenced by pagan views of the human will that deny the effects of Adam's fall. In Willing to Believe, Sproul traces the free-will controversy from its formal beginning in the fifth century, with the writings of Augustine and Pelagius, to the present. Readers will gain understanding into the nuances separating the views of Protestants and Catholics, Calvinists and Arminians, and Reformed and Dispensationalists. This book, like Sproul's Faith Alone, is a major work on an essential evangelical tenet.

    A brilliant, authoritative feminist history that examines the unrecognized holocaust--an "ethnic cleansing" of independent women in Reformation Europe--and the residual attitudes that continue to influence our culture.

    But most residents of Denmark and Sweden, he found, don't worship any god at all, don't pray, and don't give much credence to religious dogma of any kind. Instead of being bastions of sin and corruption, however, as the Christian Right has suggested a godless society would be, these countries are filled with residents who score at the very top of the "happiness index" and enjoy their healthy societies, which boast some of the lowest rates of violent crime in the world (along with some of the lowest levels of corruption), excellent educational systems, strong economies, well-supported arts, free health care, egalitarian social policies, outstanding bike paths, and great beer.Zuckerman formally interviewed nearly 150 Danes and Swedes of all ages and educational backgrounds over the course of fourteen months. He was particularly interested in the worldviews of people who live their lives without religious orientation. How do they think about and cope with death? Are they worried about an afterlife? What he found is that nearly all of his interviewees live their lives without much fear of the Grim Reaper or worries about the hereafter. This led him to wonder how and why it is that certain societies are non-religious in a world that seems to be marked by increasing religiosity. Drawing on prominent sociological theories and his own extensive research, Zuckerman ventures some interesting answers.This fascinating approach directly counters the claims of outspoken, conservative American Christians who argue that a society without God would be hell on earth. It is crucial, Zuckerman believes, for Americans to know that "society without God is not only possible, but it can be quite civil and pleasant."

    A pocket-sized gift edition of "The Gospel According to Jesus", the classic examination of the Gospels in which the accounts of Jesus' words and acts are distilled down the "essential" Gospel, minus the later additions by the early Church.

    His ideas spread like wildfire across Europe, offering the scientific view that the natural world, including the soul of man, was a proper subject of study. The rediscovery of these ancient ideas sparked riots and heresy trials, caused major upheavals in the Catholic Church, and also set the stage for today's rift between reason and religion. In Aristotle's Children, Richard Rubenstein transports us back in history, rendering the controversies of the Middle Ages lively and accessible-and allowing us to understand the philosophical ideas that are fundamental to modern thought.

    From Abraham wandering in the desert to Jesus teaching the multitudes on a Judean hillside, this award-winning bestseller follows the biblical story from start to finish.Priests and kings, apostles and prophets, common folk and charismatic leaders—individual stories offer glimpses into an unfolding revelation that reaches across the centuries to touch us today. The Book of God:Follows the biblical story in chronological orderFilled with carefully researched cultural and historical background Includes biblical events viewed through the eyes of minor charactersMaster storyteller Walter Wangerin Jr. shares the story of the Bible from beginning to end as you've never read it before, retold with exciting detail and passionate energy. Experience the Bible in a beautiful new way!

    68). The charge that he was a magician didn't originate with Smith. It was previously voiced by the philosopher & critic Celsus (The True Word c. 200 CE) as we know from the rebuttal authored by the Christian apologist/scholar Origen: “It was by magic that he was able to do the miracles” (Contra Celsum 1.6). Clearly, for Celsus to have repeated the story, it must have had long currency before he came to write his book. Hans Dieter Betz (1994) observes that "from early on even Jesus of Nazareth was implicated in that he was said to be mad or a magician possessed by Satan" & R. Joseph Hoffmann writes (1987) that "that the early Christian mission was advanced by the use of magic is well attested." Discovery News reported in 2008 the discovery by French marine archeologist Franck Goddio of a bowl dating "to between the late 2nd century BC & the early 1st century AD" which refers to Jesus as a magician: "DIA CHRSTOU O GOISTAIS," which, the article tells us, "has been interpreted to mean either, 'by Christ the magician' or, 'the magician by Christ.'" Assuming this references Jesus, this is the earliest known reference to Jesus as a magician.

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    He also explores the character of Yahweh, who Bloom argues has more in common with Mark's Jesus than he does with God the Father of the Christian and rabbinic Jewish traditions. In fact, Bloom asserts, the Hebrew Bible of the Jews and the Christian Old Testament are very different books with very different purposes. At a time when religion has taken center stage in the political arena, Bloom's controversial examination of the incompatible Judeo-Christian traditions will make readers rethink everything they take for granted about what they believe is a shared heritage.

    Miller In this remarkable, acclaimed history of the development of monotheism, Mark S. Smith explains how Israel's religion evolved from a cult of Yahweh as a primary deity among many to a fully defined monotheistic faith with Yahweh as sole god. Repudiating the traditional view that Israel was fundamentally different in culture and religion from its Canaanite neighbors, this provocative book argues that Israelite religion developed, at least in part, from the religion of Canaan. Drawing on epigraphic and archaeological sources, Smith cogently demonstrates that Israelite religion was not an outright rejection of foreign, pagan gods but, rather, was the result of the progressive establishment of a distinctly separate Israelite identity. This thoroughly revised second edition ofThe Early History of God includes a substantial new preface by the author and a foreword by Patrick D. Miller.

    It covers the sweeping panorama of human history from the creation of Earth to the reign of Israel's King David. With unusual insights, the author describes the role of our planet in the cosmic conflict between right and wrong, truth and error. She describes the tragic rebellion that took place in heaven many thousands of years ago and makes plain that this ongoing conflict between Satan and God affects each person who lives on Earth. Patriarchs and Prophets shows how this conflict worked itself out in the lives of men and women in Old Testament times. It answers such questions as, Where did we come from? Where are we going? If God is all-powerful, why doesn’t He prevent the spread of evil and its tragic results?

    Under her, women's roles were far more prominent than in patriarchal Judeo-Christian cultures. Stone describes this ancient system and, with its disintegration, the decline in women's status. Index, maps and illustrations.