Marty, who regards this book as one of the most vital books of our time, as well as an introduction by the author never before included in the book, and a new preface by James Gustafson, the premier Christian ethicist who is considered Niebuhr’s contemporary successor, poses the challenge of being true to Christ in a materialistic age to an entirely new generation of Christian readers.

    Through fair, contextual use of the Qur'an as the primary source text, apologist James R. White presents Islamic beliefs about Christ, salvation, the Trinity, the afterlife, and other important topics. White shows how the sacred text of Islam differs from the teachings of the Bible in order to help Christians engage in open, honest discussions with Muslims.

    This volume delineates the link between Judaism and Christianity, between the Old and the New Testament, and calls Christians to reexamine their Hebrew roots so as to effect a more authentically biblical lifestyle.As an introduction to the world of Hebrew thought, Our Father Abraham is biblical, historical, and cultural in nature. At the same time, the writing is personal and passionate, reflecting Marvin Wilson's own spiritual pilgrimage and his extensive dialogue with Jews. The book (1) develops a historical perspective on the Jewish origins of the church, (2) sets forth the importance and nature of Hebrew thought, (3) discusses how the church can become more attuned to the Hebraic mind-set of Scripture, and (4) offers practical suggestions for interaction between Jews and Christians. The study questions at the end of each chapter enhance the book's usefulness as a text and also make it suitable for Bible-study and discussion groups. All Christians--and Jews too--will profit from Wilson's sensible treatments of biblical texts, his thorough understanding of both the Christian and the Jewish faith, and his honest historical analysis of the general failure of the Christian church to acknowledge and understand its relation to Judaism.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    The second edition of this Old Testament reference source focuses on the various books of the Bible, reflecting on each in terms of its own cultural and historical relevance.

    Circling the Jewish calendar from Rosh Hashanah to Tisha B'Av, this lively, accessible guide includes rituals, recipes, songs, prayers, and suggestions for new approaches to holiday observance.

    Under the direction of Stephen Greenblatt, General Editor, the editors have reconsidered all aspects of the anthology to make it an even better teaching tool.

    Dr. Flood traces the development of Hindu traditions from ancient origins and the major deities to the modern world. Hinduism as both a global religion and a form of nationalism are discussed. Emphasis is given to the tantric traditions, which have been so influential; to Hindu ritual, more fundamental than belief or doctrine; and to Dravidian influences. It introduces some debates within contemporary scholarship.

    Professor Michael Sells has captured the complexity, power, and poetry of the early suras of the Qur’án, the sacred scripture of Islam. In this second edition, Sells introduces important new translations of suras and a new preface that addresses the ongoing controversy over teaching about Islam and the Qur’an in American universities. Approaching the Qur’án presents brilliant translations of the short, hymnic suras associated with the first revelations to the Prophet Muhammad. Most of these early revelations appear at the end of text and are commonly reached only by the most resolute reader of existing English translations. These suras contain some of the most powerful, prophetic and revelatory passages in religious history. They offer the vision of a meaningful and just life that anchors the religion of one-fifth of the world’s inhabitants. Approaching the Qur'án is enriched by inclusion of free downloadable audio recordings of Quranic reciters, allowing readers an opportunity to hear the Qur'án in its original form. The book includes Sells’ Introduction to the Qur’án, commentaries of the suras, a glossary of technical terms, and chapters discussing the sound nature and gender aspects of the Arabic text.

    Unlike many other treatments of the Holocaust, Nazism, World War II and the Holocaust discusses not only the persecution of Jews, but also other segments of society victimized by the Nazis: gypsies, homosexuals, Poles, Soviet POWs, the handicapped, and other groups deemed undesirable. With clear and eloquent prose, Bergen explores the two interconnected goals that drove the Nazi program of conquest and genocide - purification of the so-called Aryan race and expansion of its living space - and discusses how these goals affected the course of World War II. Including first hand accounts from perpetrators, victims and eyewitnesses, the book is immediate, human and eminently readable.

    He is watched by the cold, hard eyes of peasants living long enough at a subsistence level to know exactly where the line is drawn between poverty and destitution. He looks like a beggar yet his eyes lack the proper cringe, his voice the proper whine, his walk the proper shuffle. He speaks about the rule of God and they listen as much from curiosity as anything else. They know all about rule and power, about kingdom and empire, but they know it in terms of tax and debt, malnutrition and sickness, agrarian oppression and demonic possession. What, they really want to know, can this kingdom of God do for a lame child, a blind parent, a demented soul screaming its tortured isolation among the graves that mark the edges of the village?"–– from "The Gospel of Jesus," overture to The Historical Jesus The Historical Jesus reveals the true Jesus––who he was, what he did, what he said. It opens with "The Gospel of Jesus," Crossan's studied determination of Jesus' actual words and actions stripped of any subsequent additions and placed in a capsule account of his life story. The Jesus who emerges is a savvy and courageous Jewish Mediterranean peasant, a radical social revolutionary, with a rhapsodic vision of economic, political, and religious egalitarianism and a social program for creating it.The conventional wisdom of critical historical scholarship has long held that too little is known about the historical Jesus to say definitively much more than that he lived and had a tremendous impact on his followers. "There were always historians who said it could not be done because of historical problems," writes Crossan. "There were always theologians who said it should not be done because of theological objections. And there were always scholars who said the former when they meant the latter.'With this ground–breaking work, John Dominic Crossan emphatically sweeps these notions aside. He demonstrates that Jesus is actually one of the best documented figures in ancient history; the challenge is the complexity of the sources. The vivid portrayal of Jesus that emerges from Crossan's unique methodology combines the complementary disciplines of social anthropology, Greco–Roman history, and the literary analysis of specific pronouncements, anecdotes, confessions and interpretations involving Jesus. All three levels cooperate equally and fully in an effective synthesis that provides the most definitive presentation of the historical Jesus yet attained.

    Her curiosity led her to embark on an entire year of intensive research, observation, and writing about the milestones on the Jewish religious calendar.

    Something Beautiful for God interprets her life through her conversations with Malcolm Muggeridge, the quintessential worldly skeptic who experienced a remarkable conversion to Christianity because of her exemplary influence. He hails her as a "light which could never be extinguished."

    Professor Lynch's admirable survey (concentrating on the western church, and emphasising ideas and trends over personalities) meets a long-felt need for a single-volume comprehensive history, designed for students and non-specialists.

    Because of the cultural distance between the biblical world and our contemporary setting, we often bring modern Western biases to the text. For example:When Western readers hear Paul exhorting women to "dress modestly," we automatically think in terms of sexual modesty. But most women in that culture would never wear racy clothing. The context suggests that Paul is likely more concerned about economic modesty--that Christian women not flaunt their wealth through expensive clothes, braided hair and gold jewelry.Some readers might assume that Moses married "below himself" because his wife was a dark-skinned Cushite. Actually, Hebrews were the slave race, not the Cushites, who were highly respected. Aaron and Miriam probably thought Moses was being presumptuous by marrying "above himselfWestern individualism leads us to assume that Mary and Joseph traveled alone to Bethlehem. What went without saying was that they were likely accompanied by a large entourage of extended family.Biblical scholars Brandon O'Brien and Randy Richards shed light on the ways that Western readers often misunderstand the cultural dynamics of the Bible. They identify nine key areas where modern Westerners have significantly different assumptions about what might be going on in a text. Drawing on their own crosscultural experience in global mission, O'Brien and Richards show how better self-awareness and understanding of cultural differences in language, time and social mores allow us to see the Bible in fresh and unexpected ways. Getting beyond our own cultural assumptions is increasingly important for being Christians in our interconnected and globalized world. Learn to read Scripture as a member of the global body of Christ.