This book offers a novel account of grace framed in terms of Bruno Latour's "principle of irreduction." It thus models an object-oriented approach to grace, experimentally moving a traditional Christian understanding of grace out of a top-down, theistic ontology and into an agent-based, object-oriented ontology. In the process, it also provides a systematic and original account of Latour's overall project. The account of grace offered here redistributes the tasks assigned to science and religion. Where now the work of science is to bring into focus objects that are too distant, too resistant, and too transcendent to be visible, the business of religion is to bring into focus objects that are too near, too available, and too immanent to be visible. Where science reveals transcendent objects by correcting for our nearsightedness, religion reveals immanent objects by correcting for our farsightedness. Speculative Grace remaps the meaning of grace and examines the kinds of religious instruments and practices that, as a result, take center stage.

This text explores what it is like to be part of both the lesbian and Jewish communities, suggesting ways in which lesbians can reconcile these seemingly discordant elements of their identity. It advocates the acceptance of lesbians into the Jewish tradition by offering new interpretations of the Torah traditionally regarded as prohibitive of homosexuality. The book counters the millennia of "Midrashim" (scholarly comment on the Torah) condemning gays and lesbians, by examining the culture of biblical lawgivers and the culture of the commentators themselves. By examining passages from Scripture and by featuring texts that portray Jewish lesbians as role models in a new cultural canon, the author presents a case for the integration of the lesbian voice into Jewish experience.

In this commentary, Joshua Berman considers Lamentations as a literary work that creates meaning for a community in the wake of tragedy through its repudiation of Zion theology. Drawing from studies in collective trauma, his volume is the first study of Lamentations that systematically accounts for the constructed character of the narrator, a pastoral mentor who engages in a series of dialogues with a second constructed character, daughter Zion, who embodies the traumatized community of survivors. In each chapter, the pastoral mentor speaks to a different religious typology and a different sub-community of post-destruction Judeans, working with daughter Zion to reconsider her errant positions and charting for her a positive way forward to reconnecting with the Lord. Providing a systematic approach to the careful structure of each of its chapters, Berman illuminates how biblical writers offered support to their communities in a way that is still relevant and appealing to a therapy-conscious contemporary society.

"A Collection of Sufi Rules of Conduct" (Jawami Adab al-Sufiyya) was written by one of the foremost early masters of Sufism and is considered as the first work devoted to the description of the way of life and the customs of the Sufis. It represents an early attempt to illustrate the conformity of Sufi beliefs and manners with the Qur'an and the example of the Prophet (Sunna). "A Collection of Sufi Rules of Conduct" is therefore not only a pioneering work of ethics and mysticism, it is also a summary of the views of Sufis up till the eleventh century. It was a major influence on the development of Sufism from the eleventh century onwards. The translation by Dr Elena Biagi includes an introduction that places the author in his historical, literary and religious context, and a general glossary of Sufi technical terms.

Postcolonial theology has recently emerged as a site of intense intellectual and political energy and has taken its place in the interdisciplinary field of postcolonial studies. This volume is animated by the conviction that postcolonial theology is now ready for a second, deeper phase of engagement with postcolonial theory, one that moves beyond the general to the specific. No critic has been more emblematic of the challenging and contested field of postcolonial theory than Gayatri Chakravorty Spivak. In this volume, the product of a theological colloquium in which Spivak herself participated, theologians and biblical scholars engage with her thought in order to catalyze a diverse range of original theological and exegetical projects. The volume opens with a "topography" of postcolonial theology and also includes other valuable introductory essays. At the center of the collection are transcriptions of two extended public dialogues with Spivak on theology and religion in general. A further dozen essays appropriate Spivak's work for theological and ethical reflection. The volume is also significant for the larger field of postcolonial studies in that it is the first to focus centrally on Spivak's immensely suggestive and vital concept of "planetarity."

Postcolonial theology has recently emerged as a site of intense intellectual and political energy and has taken its place in the interdisciplinary field of postcolonial studies. This volume is animated by the conviction that postcolonial theology is now ready for a second, deeper phase of engagement with postcolonial theory, one that moves beyond the general to the specific. No critic has been more emblematic of the challenging and contested field of postcolonial theory than Gayatri Chakravorty Spivak. In this volume, the product of a theological colloquium in which Spivak herself participated, theologians and biblical scholars engage with her thought in order to catalyze a diverse range of original theological and exegetical projects. The volume opens with a "topography" of postcolonial theology and also includes other valuable introductory essays. At the center of the collection are transcriptions of two extended public dialogues with Spivak on theology and religion in general. A further dozen essays appropriate Spivak's work for theological and ethical reflection. The volume is also significant for the larger field of postcolonial studies in that it is the first to focus centrally on Spivak's immensely suggestive and vital concept of "planetarity."

As the earliest narrative source for the origins of Christianity, Acts is of unrivalled importance for understanding early Christianity and the mission that originally brought it from Judea and Galilee to gentiles, and even the heart of the Roman Empire. This volume is an abridged version of Keener's monumental, four-volume commentary on Acts, the longest and one of the most thorough engagements with Acts in its ancient setting. Sensitive to the work's narrative unity, Keener's commentary is especially known for its direct engagement with the wide range of ancient Jewish and Greco-Roman sources. The original commentary cited some 45,000 references from ancient extrabiblical sources to shed light on the Book of Acts. This accessible edition, aimed at students, scholars, and pastors, makes more widely available the decades of research that Keener has devoted to one of the key texts of Early Christianity.

The claim of the Jewish people to the Land of Israel is long established - and long challenged. Most Jews, and non-Jews, asked to explain their relationship with the actual physical territory of Israel, will offer some vague reference to God's promise, or historical right, or the place as "Holy Land." Even the Bible and some of its commentaries often present varied and contradictory perspectives about Israel and the Land. This fact, added to the confusion that accompanies conflicting theological and political perceptions, results in the claims and counterclaims that have led to continuing tension and confrontation among current peoples. In this book, Dr. Shechter steps forth into the ideological quicksand that surrounds the entire question of the relationship between God, the Jewish people, and the Land of Israel. This is a matter that Christians and Muslims, as well, are deeply preoccupied with as it relates to their own domains. The author explores in detail the perplexing issues that flow from the triad of God, Israel, and the Land. His analyses are rooted in the Biblical and rabbinic texts themselves, in addition to other scholarly disciplines impinging on the subject. Among others, the basic questions wrestled within this work include: -What are the theological and historical prisms through which the land of Israel is viewed? -What are the ramifications implicit in the notion that the land was "promised"? -What does a tradition have in mind when it designates a place - and Israel's place - as "holy"? -What has all this to do with the claims, conflicts, and confrontations that roil the Middle East in our time? A set of pointed questions prompted by the explorations in the work is included to assist in considering contemporary implications. This is a book that promises to bring clarity to issues of great moment - both in the past and in our time.

The claim of the Jewish people to the Land of Israel is long established - and long challenged. Most Jews, and non-Jews, asked to explain their relationship with the actual physical territory of Israel, will offer some vague reference to God's promise, or historical right, or the place as 'Holy Land.' Even the Bible and some of its commentaries often present varied and contradictory perspectives about Israel and the Land. This fact, added to the confusion that accompanies conflicting theological and political perceptions, results in the claims and counterclaims that have led to continuing tension and confrontation among current peoples. In this book, Dr. Shechter steps forth into the ideological quicksand that surrounds the entire question of the relationship between God, the Jewish people, and the Land of Israel. This is a matter that Christians and Muslims, as well, are deeply preoccupied with as it relates to their own domains. The author explores in detail the perplexing issues that flow from the triad of God, Israel, and the Land. His analyses are rooted in the Biblical and rabbinic texts themselves, in addition to other scholarly disciplines impinging on the subject. Among others, the basic questions wrestled within this work include: -What are the theological and historical prisms through which the land of Israel is viewed? -What are the ramifications implicit in the notion that the land was 'promised'? -What does a tradition have in mind when it designates a place - and Israel's place - as 'holy'? -What has all this to do with the claims, conflicts, and confrontations that roil the Middle East in our time? A set of pointed questions prompted by the explorations in the work is included to assist in considering contemporary implications. This is a book that promises to bring clarity to issues of great moment - both in the past and in our time.

From speculative theology to the exegesis of Aquinas, to contemporary North American philosophy and Catholic social and ethical thought, to the thought of Benedict XVI, this work argues the crucial importance of the proportionate natural end within the context of grace and supernatural beatitude. Long argues that, in the effort to avoid naturalism, Henri de Lubac unwittingly consummated the loss of nature as a normative principle within theology, both doctrinally and exegetically with respect to the teaching of Aquinas. The author argues that this constitutes an understandable but grave error. De Lubac's view of the matter was adopted and extended by Hans Urs von Balthasar in The Theology of Karl Barth, in which Balthasar argues that Aquinas could not even consider pure nature because it was "impossible for him even to make the conceptual distinction implied by this problem," a view contradicted by Aquinas's text. Long argues that in The Theology of Karl Barth, Balthasar's account evacuates nature of its specific ontological density and treats it as "mere createdness as such," a kind of dimensionless point terminating the line of grace. Given the loss of natura within theological method, its recovery requires philosophic instrumentalities. In its third chapter this book argues that by reason of its lack of any unified philosophy of nature or metaphysics, the analytic thought so widespread in Anglophone circles is merely a partial metaphilosophy and so cannot replace the role of classical Thomism within theology. The fourth chapter argues against those who construe affirmation of a proportionate natural end as equivalent to social Pelagianism or minimalism in the public square, engaging the work of Jacques Maritain, Jean Porter, and David Schindler, Sr. In an appendix, the author examines the early thought of Cardinal Ratzinger / Pope Benedict XVI, and its development toward the Regensburg Lecture.

This book sets forward a series of interesting and less-explored aspects of Rav Joseph B. Soloveitchik's teachings.

These essays delve into the Rav's approach toward understanding biblical figures, his views on emotions and intellect, his appreciation of R. Yehudah ha-Levi, his understanding of medieval history, and the implications for modernity.

The ancient doctrine of negative theology or apophasis-the attempt to describe God by speaking only of what cannot be said about the divine perfection and goodness-has taken on new life in the concern with language and its limits that preoccupies much postmodern philosophy, theology, and related disciplines. How does this mystical tradition intersect with the concern with material bodies that is simultaneously a focus in these areas? This volume pursues the unlikely conjunction of apophasis and the body, not for the cachet of the "cutting edge" but rather out of an ethical passion for the integrity of all creaturely bodies as they are caught up in various ideological mechanisms-religious, theological, political, economic-that threaten their dignity and material well-being. The contributors, a diverse collection of scholars in theology, philosophy, history, and biblical studies, rethink the relationship between the concrete tradition of negative theology and apophatic discourses widely construed. They further endeavor to link these to the theological theme of incarnation and more general issues of embodiment, sexuality, and cosmology. Along the way, they engage and deploy the resources of contextual and liberation theology, post-structuralism, postcolonialism, process thought, and feminism. The result not only recasts the nature and possibilities of theological discourse but explores the possibilities of academic discussion across and beyond disciplines in concrete engagement with the well-being of bodies, both organic and inorganic. The volume interrogates the complex capacities of religious discourse both to threaten and positively to draw upon the material well-being of creation.

Rising calls in both the United States and abroad for theologizing national agendas have renewed examinations about whether liberal states can accommodate such programs without either endangering citizens' rights or trivializing religious concerns. Conventional wisdom suggests that theology is necessarily unfriendly to the liberal state, but neither philosophical analysis nor empirical argument has convincingly established that conclusion. Examining the problem from a variety of perspectives including law, philosophy, history, political theory, and religious studies, the essays in Theology and the Soul of the Liberal State suggest the possibilities for and limits on what theological reflection might contribute to liberal polities across the globe. Theology and the Soul of the Liberal State develops these issues under five headings. Part One explores "The Nature of Religious Argument" as it can inflect discussions of public policy, political theory, jurisprudence, and education. Part Two, "Theologies of the Marketplace," notes that theology can by turns be highly critical, neutral, or even inordinately supportive of market operations. Part Three, "European Perspectives," reviews and develops arguments from Abraham Kuyper, Karl Barth, and French post-modernists concerning how one might integrate theological discourse into the public sphere. Part Four offers Israel, Pakistan and Tibet as "Asian Perspectives" on how theology may comport with liberalism in recently created states (or, in the last case, a diasporic government-in-exile) where powerful religious constituencies make "secular" civil action extremely problematic. Finally, Part V, "Religion and Terror," probes the vexed relationship between conceptions of divine and human justice, where the imperatives of theology and state confront each other most nakedly. Collectively, Theology and the Soul of the Liberal State suggests that the liberal state cannot keep theology out of public discourse and may even benefit from its intervention,

Baptism offers the distinctive practice of Christian initiation, rooted in Jesus' own baptism, ministry, death, and resurrection. Too often, however, people with intellectual disabilities are excluded from this core Christian practice and so barred from full inclusion in the life of discipleship. How can the work of the Triune God in baptism renew Christian imagination toward an embrace of baptismal identities and vocations among disabled Christians? In Becoming the Baptized Body Sarah Barton explores how baptismal theologies and practices shape Christian imagination, identity, and community. Privileging perspectives informed by disability experience through theological qualitative research, Becoming the Baptized Body demonstrates how theology done together can expansively enliven imagination around baptismal practices and how they intersect with the human experience of disability. Through a lively tapestry of stories, theological insights, and partnerships with Christians who experience intellectual disability, Barton resists theological abstraction and engages and expands the field of disability theology. With a methodological commitment to inclusive research and a focus on ecclesial practice, Barton brings theologians of disability, biblical accounts of baptism, baptismal liturgies, and theological voices from across the ecumenical spectrum in conversation with Christians shaped by intellectual disability. Becoming the Baptized Body explores how the real-world experiences of disabled Christians enrich and expand received Christian theological traditions and illustrates avenues for vibrant participation and formation for all believers.

This book seeks to construct a Muslim-Christian theological discourse on creation and humanity, which could help adherents of both faiths work together to preserve our planet, bring justice to its most needy inhabitants and contribute to peacebuilding in areas of conflict. Drawing from the disciplines of theology, philosophy, ethics, hermeneutics, critical theory and the social sciences, its premise is that theology is always developed in particular situations. A first part explores the global context of postmodernity (the post-Cold War world dominated by a neoliberal capitalist system) and the influential turn away from the modern Cartesian view of the autonomous, disembodied self, to a self defined in discourse, community and culture (postmodernism). A second part traces the "career" of Q. 2:30 (Adam's God-mandated trusteeship), first in Islamic commentaries in the classical period and then in the writings of Muslim scholars in the modern and postmodern periods. The concept of human trusteeship under God is also studied over time in Christian and Jewish writers. The third part, building on the previous data, draws together the essential elements for a Muslim-Christian theology of human trusteeship.

The first comprehensive history of the pietistic movement that shaped modern Judaism This is the first comprehensive history of the pietistic movement that shaped modern Judaism. The book's unique blend of intellectual, religious, and social history offers perspectives on the movement's leaders as well as its followers, and demonstrates that, far from being a throwback to the Middle Ages, Hasidism is a product of modernity that forged its identity as a radical alternative to the secular world. Hasidism originated in southeastern Poland, in mystical circles centered on the figure of Israel Baal Shem Tov, but it was only after his death in 1760 that a movement began to spread. Challenging the notion that Hasidism ceased to be a creative movement after the eighteenth century, this book argues that its first golden age was in the nineteenth century, when it conquered new territory, won a mass following, and became a mainstay of Jewish Orthodoxy. World War I, the Russian Revolution, and the Holocaust decimated eastern European Hasidism. But following World War II, the movement enjoyed a second golden age, growing exponentially. Today, it is witnessing a remarkable renaissance in Israel, the United States, and other countries around the world. Written by an international team of scholars, Hasidism is a must-read for anyone seeking to understand this vibrant and influential modern Jewish movement.

Including more than 200 true, thought-provoking stories, this inspirational collection provides a fascinating glimpse into the world of unexplained phenomena and survival against overwhelming odds. A wide range of topics and circumstances is covered, including angelic interventions, surviving airplane crashes and cataclysmic natural disasters, medical miracles, amazing sea rescues, miracles on the highway, and near-death experiences. Remarkable stories include how a sky diver plummeted more than 4,000 feet and walked away with only a cut, how a mother and her children ride out a tornado atop an airborne mattress and survive, and how a group of dolphins rescued a swimmer from a shark attack.