Examines and criticizes Niebuhr's and Tillich's doctrines of sin and grace from the perspective of women's experience.

Many studies written about the Jewish-Christian relationship are primarily historical overviews that focus on the Jewish background of Christianity, the separation of Christianity from Judaism, or the medieval disputations between the two faiths. This book is one of the first studies to examine the relationship from a philosophical and theological viewpoint. Carefully drawing on Jewish classical sources, Novak argues that there is actual justification for the new relationship between Judaism and Christianity from within Jewish religious tradition. He demonstrates that this new relationship is possible between religiously committed Jews and Christians without the two major impediments to dialogue: triumphalism and relativism. One of the very few books on this topic written by a Jewish theologian who speaks specifically to modern Christian concerns, it will provide the groundwork for a more serious development of Jewish-Christian dialogue in our day.

Drawing on personal experience, history, literature, and in-depth interviews, the authors address the volatile issues that interfaith couples face as they discover the importance of religion and ethnicity in their lives

During the course of the twelfth century, increasing numbers of Jews migrated into western Christendom from Islamic lands. But western Christendom was both appealing and threatening to the Jewish immigrants. Indeed, western Christendom was entering a phase of intense missionizing activity, some of which was directed at the long-term Jewish residents of Europe and the Jewish newcomers. The writings of twelfth- and thirteenth-century leaders from southern France and northern Spain constitute the first evidence of Jewish anti-Christian polemics from within western Christendom. These leaders were fully cognizant of the core Christian thrusts, described them in detail for their co-religionists, and rebutted them carefully. This study recreates some of the clarification and rebuttal, and examines the techniques of persuasion adopted by the Jewish polemicists in order to reassure their Jewish readers of the truth of Judaism and the error of Christianity.

The biblical tale of Noah and the Flood has been interpreted in many different ways through the ages, mirroring the many changes in Western beliefs and values. In this masterly and beautifully illustrated book, Norman Cohn, the author of The Pursuit of the Millennium and Cosmos, Chaos and the World to Come, explores the origins, development, and varying interpretations of this ancient story and assesses its impact on the history of ideas. The roots of the Flood story, Cohn explains, lie in Mesopotamian mythology. But its meaning was totally transformed by the authors of Genesis so that it became a message of hope for Jews and later a prefiguring of salvation for Christians. Cohn then shows how, under the impact of the scientific revolution of the seventeenth century, the story came to be understood in a new way. Between the seventeenth and the nineteenth centuries it was closely associated with the development of scientific geology, which it both helped and hindered. From the late eighteenth century until the present day the story of Noah's Flood has been involved also in the conflict between traditional religious beliefs and science and the attempts to harmonize the two. Cohn describes how, while geological and palaeontological discoveries were calling the historicity of the Flood into question, fundamentalists have continued to champion it, even to the extent of searching for the landing site of the ark. Finally, he considers how, in the course of the present century, the story has been interpreted as a solar myth, a lunar myth, a fertility myth, and even (psychoanalytically) as an expression of male resentment against women. Wide ranging and compellingly narrated, the book includesintriguing accounts of the scholars and theologians who endorsed or rejected the Flood story and contributed to its powerful resonance over two thousand years.

Twenty years ago, Ayatollah Khomeini called for the assassination of Salman Rushdie--and writers around the world instinctively rallied to Rushdie's defense. Today, according to writer Paul Berman, "Rushdie has metastasized into an entire social class"--an ever-growing group of sharp-tongued critics of Islamist extremism, especially critics from Muslim backgrounds, who survive only because of pseudonyms and police protection. And yet, instead of being applauded, the Rushdies of today (people like Ayan Hirsi Ali and Ibn Warraq) often find themselves dismissed as "strident" or as no better than fundamentalist themselves, and contrasted unfavorably with representatives of the Islamist movement who falsely claim to be "moderates." How did this happen? In THE FLIGHT OF THE INTELLECTUALS, Berman--"one of America's leading public intellectuals" ( Foreign Affairs )--conducts a searing examination into the intellectual atmosphere of the moment and shows how some of the West's best thinkers and journalists have fumbled badly in their efforts to grapple with Islamist ideas and violence. Berman's investigation of the history and nature of the Islamist movement includes some surprising revelations. In examining Hassan al-Banna, the founder of the Muslim Brotherhood, he shows the rise of an immense and often violent worldview, elements of which survives today in the brigades of al-Qaeda and Hamas. Berman also unearths the shocking story of al-Banna's associate, the Grand Mufti of Jerusalem, who collaborated personally with Adolf Hitler to incite Arab support of the Nazis' North African campaign. Echoes of the Grand Mufti's Nazified Islam can be heard among the followers of al-Banna even today. In a gripping and stylish narrative Berman also shows the legacy of these political traditions, most importantly by focusing on a single philosopher, who happens to be Hassan al-Banna's grandson, Oxford professor Tariq Ramadan--a figure widely celebrated in the West as a "moderate" despite his troubling ties to the Islamist movement. Looking closely into what Ramadan has actually written and said, Berman contrasts the reality of Ramadan with his image in the press. In doing so, THE FLIGHT OF THE INTELLECTUALS sheds light on a number of modern issues--on the massively reinvigorated anti-Semitism of our own time, on a newly fashionable turn against women's rights, and on the difficulties we have in discussing terrorism--and presents a stunning commentary about the modern media's peculiar inability to detect and analyze some of the most dangerous ideas in contemporary society.

In this clearly written book, Jacob Neusner answers the central questions about the world of Judaism in which Christianity was born. He gives an overview of the history and religion of Israel and an analysis of the Judaic legacy as it endured among those who did not become Christians. He also discusses the troubling issue of the Pharisees and investigates the identity of the "historical Hillel." This accessible book aims to speak directly to every student who is concerned with both the early and contemporary meanings of the Jewish and Christian faiths.

Al-Andalus, the Iberian territory ruled by Islam from the eighth to the fifteenth centuries, was home to a flourishing philosophical culture among Muslims and the Jews who lived in their midst. Andalusians spoke proudly of the region's excellence, and indeed it engendered celebrated thinkers such as Maimonides and Averroes. Sarah Stroumsa offers an integrative new approach to Jewish and Muslim philosophy in al-Andalus, where the cultural commonality of the Islamicate world allowed scholars from diverse religious backgrounds to engage in the same philosophical pursuits. Stroumsa traces the development of philosophy in Muslim Iberia from its introduction to the region to the diverse forms it took over time, from Aristotelianism and Neoplatonism to rational theology and mystical philosophy. She sheds light on the way the politics of the day, including the struggles with the Christians to the north of the peninsula and the Fa t imids in North Africa, influenced philosophy in al-Andalus yet affected its development among the two religious communities in different ways. While acknowledging the dissimilar social status of Muslims and members of the religious minorities, Andalus and Sefarad highlights the common ground that united philosophers, providing new perspective on the development of philosophy in Islamic Spain.

This volume of essays is intended as a tribute to the distinguished medieval historian Christopher Brooke. It addresses new questions in areas of medieval history which Professor Brooke has made his own: urban life and religious life. The fourteen essays explore the coexistence of religious ideas and ecclesiastical institutions with urban practices and townspeople. They span five hundred years of the history of western Christendom, ranging from Magdeburg to Majorca, and from Cambridge to Cluny. The essays break new ground in a number of areas in medieval history: in economic history, the history of ideas, and the history of religious institutions. The contributors have been attuned throughout to the complex interactions of groups and ideas within urban space. The book also contains a bibliography of Christopher Brooke's writings and an appreciation of his work.

Green Crescent over Nazareth is the story of the cultural and political struggle between Christians and Muslims, and of the rapid Islamization of Nazareth - the birthplace of Christianity - ironically, under the rule of the Jewish State of Israel. Until the creation of Israel in 1948, Christians formed the majority in the township of Nazareth. However, as Muslim refugees fled adjoining villages for the safety of the city during Israel's War of Independence, the demographic balance began to shift. The higher birthrate among the less educated and poorer Muslim population and the rapid exodus of outnumbered and frustrated Christians quickened the pace of change.By the year 2000, Christians had been reduced to a mere 30 per cent of the city's population of 60,000.

The religious communities of early modern Eastern Europe?particularly those with a mystical bent?are typically studied in isolation. Yet the heavy Slavic imprint on Jewish popular mysticism and pervasive Judaizing tendencies among Christian dissenters call into question the presumed binary quality of Jewish-Christian interactions. In Holy Dissent: Jewish and Christian Mystics in Eastern Europe, editor Glenn Dynner presents twelve essays that chart contacts, parallels, and mutual influences between Jewish and Christian mystics. With cutting-edge research on folk healers, messianists, Hasidim, and Christian sectarians, this volume presents instances of rich cultural interchange and bold border transgression. Holy Dissent is divided into two sections: "Jewish Mystics in a Christian World" and "Christianizing Jews, Judaizing Christians." In these essays, readers learn that Jewish and Christian folk healers consulted each other and learned from common sources; that the founder of Hasidism, Rabbi Israel Ba'al Shem Tov, likely drew inspiration from Christian ascetics; that Christian peasants sought and obtained audience with Hasidic masters; that Jewish mystics openly Christianized; and that Christian mystics openly Judaized. In contrast to prevailing models that present Jewish and Christian cultures as either rigidly autonomous or ambiguously hybrid, Holy Dissent charts specific types of religio-cultural exchange and broadens our conception of how cultures interact. The scholarship in this volume is notably fresh and significant and makes an important contribution across disciplines. Jewish and Christian studies scholars as well as historians of Eastern Europe will benefit from the analysis of Holy Dissent.

Conrad Leyser examines the formation of the Christian ascetic tradition in the western Roman Empire during the period of the barbarian invasions, c.400-600. In an aggressively competitive political context, one of the most articulate claims to power was made, paradoxically, by men who had renounced 'the world', committing themselves to a life of spiritual discipline in the hope of gaining entry to an otherworldly kingdom. Often dismissed as mere fanaticism or open hypocrisy, the language of ascetic authority, Conrad Leyser shows, was both carefully honed and well understood in the late Roman and early medieval Mediterranean. Dr Leyser charts the development of this new moral rhetoric by abbots, teachers, and bishops from the time of Augustine of Hippo to that of St Benedict and Gregory the Great.

The Book of Ezekiel is often characterized as verbose and prosaic in style, filled with secondary additions and glossaries, and more the product of a later school than of the prophet. By making use of modern studies in the Northwest Semitic languages, particularly in their commonly-held elements of rhetorical and poetic style, a clearer portrait of the individual style and method of the prophet Ezekiel will emerge. Indexed.

Jacob Neusner, a noted scholar and prolific author on Jewish literature, history, and religion, believes that Jews and Christians do well to seek in their encounter with the teachings of the living God, the wisdom, imagination, and insight of the ages. "In this book," he writes in the Preface, "I want to contribute some modest measure of my own faith, Judaism, as that faith may add to the faith of our Christian neighbors, for all of us now dwell together in the new catacomb, the darkness of disdain for our common faith in one God, creator of heaven and earth, judge of all humankind. This is a book of religious faith."

Why does God speak to human beings? Is it to impart information? Is it to unveil the secret of His Being? Is it to pronounce judgment? When we probe deeply into these questions, the author contends, we find that God does not speak to mortals simply to satisfy their curiosity or sense of guilt. He speaks to his people in order to establish with them a personal, covenantal relationship. God reassures them, He claims them for Himself, He gives Himself to humankind, He holds on to them as a Father to an unruly child. The covenant as a theological category opens up the whole aspect of human destiny and puts mortals and creation in a new perspective. This doctrine is so fundamental to theological reasoning, the author argues, that we may describe it as the axiom of biblical faith. From this axiom he goes on to define such other biblical themes and doctrines as the relation between evil and sin; the "plan," meaning, and time of salvation; the fall, the cross, and the sacraments; the covenant as creation and as revelation; history as a moral testing ground; Christ as the End of time; and the new age.

So, according to Peter Abelard, did his wife Heloise state in characteristically stark terms the antithetical demands of family and scholarship. Heloise was not alone in making this assumption. Sources from Jerome onward never cease to remind us that the life of the mind stands at odds with life in the family. For all that we have moved in the past two generations beyond kings and battles, fiefs and barons, motherhood has remained a blind spot for medieval historians. Whatever the reasons, the result is that the historiography of the medieval period is largely motherless. The aim of this book is to insist that this picture is intolerably one-dimensional, and to begin to change it. The volume is focussed on the paradox of motherhood in the European Middle Ages: to be a mother is at once to hold great power, and by the same token to be acutely vulnerable. The essays look to analyse the powers and the dangers of motherhood within the warp and weft of social history, beginning with the premise that religious discourse or practice served as a medium in which mothers (and others) could assess their situation, defend claims, and make accusations. Within this frame, three main themes emerge: survival, agency, and institutionalization. The volume spans the length and breadth of the Middle Ages, from late Roman North Africa through ninth-century Byzantium to late medieval Somerset, drawing in a range of types of historian, including textual scholars, literary critics, students of religion and economic historians. The unity of the volume arises from the very diversity of approaches within it, all addressed to the central topic.