Here he traces the broad sweep from Exodus to Kings to Jeremiah to Jesus. He highlights that the prophetic vision and not only embraces the pain of the people but creates an energy and amazement based on the new thing that God is doing.

    In this brief yet profound meditation on the meaning of the Seventh Day, Heschel introduced the idea of an "architecture of holiness" that appears not in space but in time. Judaism, he argues, is a religion of time: it finds meaning not in space and the material things that fill it but in time and the eternity that imbues it, so that "the Sabbaths are our great cathedrals."

    This viewpoint is even making inroads into the church. How are Christians to respond to such accusations? And how are we to reconcile the seemingly disconnected natures of God portrayed in the two testaments?In this timely and readable book, apologist Paul Copan takes on some of the most vexing accusations of our time, including: God is arrogant and jealousGod punishes people too harshlyGod is guilty of ethnic cleansingGod oppresses womenGod endorses slaveryChristianity causes violenceand moreCopan not only answers God's critics, he also shows how to read both the Old and New Testaments faithfully, seeing an unchanging, righteous, and loving God in both.

    But the further he studied the Bible, the more he found himself confronted by questions that could neither be answered within the rigid framework of his religious instruction or accepted among the conservative evangelical community.Rejecting the increasingly complicated intellectual games used by conservative Christians to “protect” the Bible, Enns was conflicted. Is this what God really requires? How could God’s plan for divine inspiration mean ignoring what is really written in the Bible? These questions eventually cost Enns his job—but they also opened a new spiritual path for him to follow.The Bible Tells Me So chronicles Enns’s spiritual odyssey, how he came to see beyond restrictive doctrine and learned to embrace God’s Word as it is actually written. As he explores questions progressive evangelical readers of Scripture commonly face yet fear voicing, Enns reveals that they are the very questions that God wants us to consider—the essence of our spiritual study.

    Two thousand years ago, an itinerant Jewish preacher and miracle worker walked across the Galilee, gathering followers to establish what he called the “Kingdom of God.” The revolutionary movement he launched was so threatening to the established order that he was captured, tortured, and executed as a state criminal. Within decades after his shameful death, his followers would call him God. Sifting through centuries of mythmaking, Reza Aslan sheds new light on one of history’s most influential and enigmatic characters by examining Jesus through the lens of the tumultuous era in which he lived: first-century Palestine, an age awash in apocalyptic fervor. Scores of Jewish prophets, preachers, and would-be messiahs wandered through the Holy Land, bearing messages from God. This was the age of zealotry—a fervent nationalism that made resistance to the Roman occupation a sacred duty incumbent on all Jews. And few figures better exemplified this principle than the charismatic Galilean who defied both the imperial authorities and their allies in the Jewish religious hierarchy. Balancing the Jesus of the Gospels against the historical sources, Aslan describes a man full of conviction and passion, yet rife with contradiction; a man of peace who exhorted his followers to arm themselves with swords; an exorcist and faith healer who urged his disciples to keep his identity a secret; and ultimately the seditious “King of the Jews” whose promise of liberation from Rome went unfulfilled in his brief lifetime. Aslan explores the reasons why the early Christian church preferred to promulgate an image of Jesus as a peaceful spiritual teacher rather than a politically conscious revolutionary. And he grapples with the riddle of how Jesus understood himself, the mystery that is at the heart of all subsequent claims about his divinity. Zealot yields a fresh perspective on one of the greatest stories ever told even as it affirms the radical and transformative nature of Jesus of Nazareth’s life and mission. The result is a thought-provoking, elegantly written biography with the pulse of a fast-paced novel: a singularly brilliant portrait of a man, a time, and the birth of a religion.

    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.

    But the Bible's story comes not from humanity, but from God. Author, T. Desmond Alexander, suggests that God has given us the reasons for creation and our existence in the Bible. "by resolving an intricate plot that sheds light on the entire story," Alexander writes. Using this theory to start from the denouement, or resolution, in Revelation's last verses and work backward, Alexander pieces together the Bible's overarching plot. The resulting picture reveals the reasons for creation and life that have eluded those who seek to answer life's biggest questions without first placing themselves in God's story.

    The Bible is accessible. It’s meant to be read and comprehended by everyone from armchair readers to seminary students. A few essential insights into the Bible can clear up a lot of misconceptions and help you grasp the meaning of Scripture and its application to your 21st-century life.More than half a million people have turned to How to Read the Bible for All Its Worth to inform their reading of the Bible. This third edition features substantial revisions that keep pace with current scholarship, resources, and culture. Changes include:•Updated language•A new authors’ preface•Several chapters rewritten for better readability•Updated list of recommended commentaries and resourcesCovering everything from translational concerns to different genres of biblical writing, How to Read the Bible for All Its Worth is used all around the world. In clear, simple language, it helps you accurately understand the different parts of the Bible—their meaning for ancient audiences and their implications for you today—so you can uncover the inexhaustible worth that is in God’s Word.

    Through the bestselling books of Elaine Pagels, thousands of readers have come to know and treasure the suppressed biblical texts known as the Gnostic Gospels. As one of the world's foremost religion scholars, she has been a pioneer in interpreting these books and illuminating their place in the early history of Christianity. Her new book, however, tackles a text that is firmly, dramatically within the New Testament canon: The Book of Revelation, the surreal apocalyptic vision of the end of the world . . . or is it?In this startling and timely book, Pagels returns The Book of Revelation to its historical origin, written as its author John of Patmos took aim at the Roman Empire after what is now known as "the Jewish War," in 66 CE. Militant Jews in Jerusalem, fired with religious fervor, waged an all-out war against Rome's occupation of Judea and their defeat resulted in the desecration of Jerusalem and its Great Temple. Pagels persuasively interprets Revelation as a scathing attack on the decadence of Rome. Soon after, however, a new sect known as "Christians" seized on John's text as a weapon against heresy and infidels of all kinds-Jews, even Christians who dissented from their increasingly rigid doctrines and hierarchies.In a time when global religious violence surges, Revelations explores how often those in power throughout history have sought to force "God's enemies" to submit or be killed. It is sure to appeal to Pagels's committed readers and bring her a whole new audience who want to understand the roots of dissent, violence, and division in the world's religions, and to appreciate the lasting appeal of this extraordinary text.

    For good and for evil, religion is the single greatest influence in the world. We accept as self-evident that competing economic systems (capitalist or communist) or clashing political parties (Republican or Democratic) propose very different solutions to our planet's problems. So why do we pretend that the world's religious traditions are different paths to the same God? We blur the sharp distinctions between religions at our own peril, argues religion scholar Stephen Prothero, and it is time to replace naÏve hopes of interreligious unity with deeper knowledge of religious differences. In Religious Literacy, Prothero demonstrated how little Americans know about their own religious traditions and why the world's religions should be taught in public schools. Now, in God Is Not One, Prothero provides readers with this much-needed content about each of the eight great religions. To claim that all religions are the same is to misunderstand that each attempts to solve a different human problem. For example: –Islam: the problem is pride / the solution is submission –Christianity: the problem is sin / the solution is salvation –Confucianism: the problem is chaos / the solution is social order –Buddhism: the problem is suffering / the solution is awakening –Judaism: the problem is exile / the solution is to return to God Prothero reveals each of these traditions on its own terms to create an indispensable guide for anyone who wants to better understand the big questions human beings have asked for millennia—and the disparate paths we are taking to answer them today. A bold polemical response to a generation of misguided scholarship, God Is Not One creates a new context for understanding religion in the twenty-first century and disproves the assumptions most of us make about the way the world's religions work.

    Life in first-century Palestine was very different from our world today, and many traditional interpretations of Jesus’ stories ignore this disparity and have often allowed anti-Semitism and misogyny to color their perspectives.In this wise, entertaining, and educational book, Amy-Jill Levine offers a fresh, timely reinterpretation of Jesus’ narratives. In Short Stories by Jesus, she analyzes these “problems with parables,” taking readers back in time to understand how their original Jewish audience understood them. Levine reveals the parables’ connections to first-century economic and agricultural life, social customs and morality, Jewish scriptures and Roman culture. With this revitalized understanding, she interprets these moving stories for the contemporary reader, showing how the parables are not just about Jesus, but are also about us—and when read rightly, still challenge and provoke us two thousand years later.

    Alter takes the old yet simple step of reading the Bible as a literary creation.

    But this is not what the original disciples believed during Jesus’s lifetime—and it is not what Jesus claimed about himself. How Jesus Became God tells the story of an idea that shaped Christianity, and of the evolution of a belief that looked very different in the fourth century than it did in the first.A master explainer of Christian history, texts, and traditions, Ehrman reveals how an apocalyptic prophet from the backwaters of rural Galilee crucified for crimes against the state came to be thought of as equal with the one God Almighty, Creator of all things. But how did he move from being a Jewish prophet to being God? In a book that took eight years to research and write, Ehrman sketches Jesus’s transformation from a human prophet to the Son of God exalted to divine status at his resurrection. Only when some of Jesus’s followers had visions of him after his death—alive again—did anyone come to think that he, the prophet from Galilee, had become God. And what they meant by that was not at all what people mean today.Written for secular historians of religion and believers alike, How Jesus Became God will engage anyone interested in the historical developments that led to the affirmation at the heart of Christianity: Jesus was, and is, God.

    Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion.Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we "learn to live with one another," but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.Is there any hope of embracing our enemies? Of opening the door to reconciliation? Miroslav Volf, a Yale University theologian, has won the 2002 Louisville Grawemeyer Award in Religion for his book, Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Abingdon, 1996). Volf argues that exclusion of people who are alien or different is among the most intractable problems in the world today. He writes, It may not be too much to claim that the future of our world will depend on how we deal with identity and difference. The issue is urgent. The ghettos and battlefields throughout the world in the living rooms, in inner cities, or on the mountain ranges testify indisputably to its importance. A Croatian by birth, Volf takes as a starting point for his analysis the recent civil war and ethnic cleansing in the former Yugoslavia, but he readily finds other examples of cultural, ethnic, and racial conflict to illustrate his points. And, since September 11, one can scarcely help but plug the new world players into his incisive descriptions of the dynamics of interethnic and international strife.Exclusion happens, Volf argues, wherever impenetrable barriers are set up that prevent a creative encounter with the other. It is easy to assume that exclusion is the problem or practice of barbarians who live over there, but Volf persuades us that exclusion is all too often our practice here as well. Modern western societies, including American society, typically recite their histories as narratives of inclusion, and Volf celebrates the truth in these narratives. But he points out that these narratives conveniently omit certain groups who disturb the integrity of their happy ending plots. Therefore such narratives of inclusion invite long and gruesome counter-narratives of exclusion the brutal histories of slavery and of the decimation of Native American populations come readily to mind, but more current examples could also be found.Most proposed solutions to the problem of exclusion have focused on social arrangements what kind of society ought we to create in order to accommodate individual or communal difference? Volf focuses, rather, on what kind of selves we need to be in order to live in harmony with others. In addressing the topic, Volf stresses the social implications of divine self-giving. The Christian scriptures attest that God does not abandon the godless to their evil, but gives of Godself to bring them into communion. We are called to do likewise whoever our enemies and whoever we may be. The divine mandate to embrace as God has embraced is summarized in Paul’s injunction to the Romans: Welcome one another, therefore, just as Christ has welcomed you (Romans 15:7).Susan R. Garrett, Coordinator of the Religion Award, said that the Grawemeyer selection committee praised Volf s book on many counts. These included its profound interpretation of certain pivotal passages of Scripture and its brilliant engagement with contemporary theology, philosophy, critical theory, and feminist theory. Volf s focus is not on social strategies or programs but, rather, on showing us new ways to understand ourselves and our relation to our enemies. He helps us to imagine new possibilities for living against violence, injustice, and deception. Garrett added that, although addressed primarily to Christians, Volf's theological statement opens itself to religious pluralism by upholding the importance of different religious and cultural traditions for the formation of personal and group identity. The call to embrace the other is never a call to remake the other into one s own image. Volf who had just delivered a lecture on the topic of Exclusion and Embrace at a prayer breakfast for the United Nations when the first hijacked plane hit the World Trade Center will present a lecture and receive his award in Louisville during the first week of April, 2002.The annual Religion Award, which includes a cash prize of $200,000, is given jointly by Louisville Presbyterian Theological Seminary and the University of Louisville to the authors or originators of creative works that contribute significantly to an understanding of the relationship between human beings and the divine, and ways in which this relationship may inspire or empower human beings to attain wholeness, integrity, or meaning, either individually or in community. The Grawemeyer awards given also by the University of Louisville in the fields of musical composition, education, psychology, and world order honor the virtue of accessibility: works chosen for the awards must be comprehensible to thinking persons who are not specialists in the various fields."

    But such a picture of Jesus is far from accurate, according to John Howard Yoder. This watershed work in New Testament ethics leads us to a Savior who was deeply concerned with the agenda of politics and the related issues of power, status, and right relations. By canvassing Luke's Gospel, Yoder argues convincingly that the true impact of Jesus' life and ministry on his disciples' social behavior points to a specific kind of Christian pacifism in which "the cross of Christ is the model of Christian social efficacy." This second edition of The Politics of Jesus provides up-to-date interaction with recent publications that touch on Yoder's timely topic. Following most of the chapters are new "epilogues" summarizing research conducted during the last two decades - research that continues to support the outstanding insights set forth in Yoder's original work.