What Does It Mean to Be "Chosen"? Why Did God Have to Choose? “To be chosen can have a range of meaning from the mundane to the holy, but in all cases it means to be singled out and preferred over others. In a deep sense that permeates much or most of Western culture, having been chosen communicates a sense of something that is extraordinary, is transcendent, and entitles a reward. What is assumed in this sense of the term is that God has done the choosing and the reward is something that is unequaled, for what could possibly equal divinely ordained eternal happiness?� —from the Introduction Religious people who define themselves as monotheists have often advanced the idea that their relationship with God is unique and superior to all others. Theirs supersedes those who came before, and is superior to those who have followed. This phenomenon tends to be expressed in terms not only of supersessionism, but also “chosenness,� or “election.� Who is most beloved by God? What expression of the divine will is the most perfect? Which relationship reflects God's ultimate demands or desire? In this fascinating examination of the religious phenomenon of chosenness, Reuven Firestone explores the idea of covenant, and the expressions of supersessionism as articulated through the scriptures of the three major monotheistic religions: Judaism, Christianity and Islam. He explores how and why the ongoing competition and friction between these religions came about, and offers thoughts about how to overcome it.

Every work on Jewish thought and law since the twelfth century bears the imprint of Maimonides. A. N. Whitehead's famous dictum that the entire European philosophical tradition 'consists of a series of footnotes to Plato' could equally characterize Maimonides' place in the Jewish tradition. The critical studies in this volume explore how Orthodox rabbis of different orientations-Shlomo Aviner, Naftali Zvi Yehudah Berlin (Netziv), Kalonymus Kalman Shapira, Joseph Kafih, Abraham Isaac Kook, Aaron Kotler, Joseph Soloveitchik, and Elhanan Wasserman-have read and provided footnotes to Maimonides in the long twentieth century. How well did they really understand Maimonides? And where do their arguments fit in the mainstream debates about him and his works? Each of the seven core chapters examines a particular approach. Some rabbis have tried to liberate themselves from the influence of his ideas. Others have sought to build on those ideas or expand them in ways which Maimonides himself did not pursue, and which he may well not have agreed with. Still others advance patently non-Maimonidean positions, while attributing them to none other than Maimonides. Above all, the essays published here demonstrate that his legacy remains vibrantly alive today.

Leading figures at the dawn of the sixteenth-century Reformation commonly faced the charge of "judaizing": 72 In His Name concerns the changing views of four such men starting with their kabbalistic treatment of the 72 divine names of angels. Johann Reuchlin, the first of the four men featured in this book, survived the charge; Martin Luther's increasingly anti-semitic stance is contrasted with the opposite movement of the French Franciscan Jean Thenaud whose kabbalistic manuscripts were devoted to Francis I; Philipp Wolff, the fourth, had been born into a Jewish family but his recorded views were decidedly anti-semitic. 72 In His Name also includes evidence that kabbalistic beliefs and practices, such as the service for exorcism recorded by Thenaud, were unwittingly recorded by Christians. Although the book concerns early modern Europe, the religious interactions, the shifting spiritual attitudes, and the shadows cast linger on.

In this extraordinary book, Mark Johnston sets out a new understanding of personal identity and the self, thereby providing a purely naturalistic account of surviving death.

Death threatens our sense of the importance of goodness. The threat can be met if there is, as Socrates said, "something in death that is better for the good than for the bad." Yet, as Johnston shows, all existing theological conceptions of the afterlife are either incoherent or at odds with the workings of nature. These supernaturalist pictures of the rewards for goodness also obscure a striking consilience between the philosophical study of the self and an account of goodness common to Judaism, Christianity, Hinduism, and Buddhism: the good person is one who has undergone a kind of death of the self and who lives a life transformed by entering imaginatively into the lives of others, anticipating their needs and true interests. As a caretaker of humanity who finds his or her own death comparatively unimportant, the good person can see through death.

But this is not all. Johnston's closely argued claims that there is no persisting self and that our identities are in a particular way "Protean" imply that the good survive death. Given the future-directed concern that defines true goodness, the good quite literally live on in the onward rush of humankind. Every time a baby is born a good person acquires a new face.

Learn how this ancient spiritual practice can transform your relationship with yourself, with others and with God. "The practice of deep hospitality can help us step into a more vital, vibrant embrace of this great adventure we call life—which includes our relationship with God, however you might define God.... It is an invitation to walk through life with a liberating posture of receptivity, reverence, and generosity." —from the Introduction We may think of hospitality as merely being polite to guests, but the ancients understood the profound potential hospitality holds for building and transforming lasting relationships—for binding families together, making strangers into friends, even turning enemies into neighbors. This practical book provides you with the tools you need to cultivate the spiritual power of invitation and welcome in your life. Guided by Rev. Nanette Sawyer, you will discover the qualities of hospitality—receptivity, reverence and generosity—and how these qualities can significantly deepen your self-understanding as well as your relationships with others and with God. Drawing from sacred texts and spiritual practitioners from all faiths, this book also addresses the major stumbling blocks that prevent you from becoming truly hospitable.

The quiet market town of Wilsnack in northeastern Germany is unfamiliar to most English-speakers and even to many modern Germans. Yet in the fifteenth century it was a European pilgrimage site surpassed in importance only by Rome and Santiago de Compostela. The goal of pilgrimage was three miraculous hosts, supposedly discovered in the charred remains of the village church several days after it had been torched by a marauding knight in August 1383. Although the church had been burned and the spot soaked with rain, the hosts were found intact and dry, with a drop of Christ's blood at the center of each. In Wonderful Blood, Caroline Walker Bynum studies the saving power attributed to Christ's blood at north German cult sites such as Wilsnack, the theological controversy such sites generated, and the hundreds of devotional paintings, poems, and prayers dedicated to Christ's wounds, scourging, and bloody crucifixion. She argues that Christ's blood as both object and symbol was central to late medieval art, literature, pious practice, and theology. As object of veneration, blood provided a focus of intense debate about the nature of matter, body, and God and an occasion for Jewish persecution; as motif, blood became a prominent subject of northern art and a central symbol in the visions of mystics and the prayers of ordinary people.

Ashraf `Ali Thanawi (1863-1943) was one of the most prominent religious scholars in Islamic history. Author of over a thousand books on different aspects of Islam, his work sought to defend the Islamic scholarly tradition and to articulate its authority in an age of momentous religious and political change. In this authoritative biography, Muhammad Qasim Zaman offers a comprehensive and highly accessible account of Thanawi's multifaceted career and thought, whilst also providing a valuable introduction to Islam in modern South Asia.

Making Market Women tells of the initial success and failure of a liberationist Catholic women's cooperative in central Ecuador. Jill DeTemple argues that when gender and religious identities are capitalized, they are made vulnerable. Using archival and ethnographic methods, she shares the story of the women involved in the cooperative, producing cheese and knitted goods for local markets, and places their stories in the larger context of both the cooperative and the community. DeTemple explores the impact of gender roles, the perception of women, the growing middle class, and the changing mode of Catholicism in their community. Although the initial success of the cooperative may have been due to the group's cohesion and Catholic identity, the ultimate failure of the enterprise left many women less secure in these ties. They keep their Catholic identity but blame the institutional church in some ways for the failure and are less confident in their ability as women to compete successfully in market economies. Because DeTemple examines not only the effects of gender and religion on development but also the effects of development, successful or unsuccessful, on the identities of those involved, this book will interest scholars of international development, religious studies, Latin American studies, anthropology, and women's studies.

For many years many Christians have exhibited bumper stickers and wrist bands challenging themselves to live up to WWJD What Would Jesus Do? Now Andrew Fiala, a professor who has encountered many such students in his classes, objectively assesses just what it actually is that Jesus does (and doesn't) say about the essential moral issues that face us today. Andrew Fiala appreciates Jesus as a moral teacher with an ethical vision centered in love, generosity, forgiveness, tolerance, and peace. But he argues that it is often difficult to determine exactly what Jesus would say or do about tough contemporary issues, such as abortion, euthanasia, the death penalty, war, homosexuality, and politics. Hence, Fiala believes we need to engage in philosophical reflection and critical thinking to arrive at answers to today's ethical questions that Jesus never anticipated, such as those involving technology, scientific discoveries, ethical advances. The book shows how philosophers and psychologists from Kant and Mill to Nietzsche and Freud struggled to make sense of the ethics of Jesus. The book concludes by arguing that we cannot pretend that Jesus and the Bible provide all the answers to our ethical dilemmas, although Jesus does provide perennial moral wisdom. Thus, Fiala shows that Jesus' moral teachings must be filled out with contemporary ethical reflection to determine what Jesus, as a moral ideal, would really do today."

In this book, Chris Kugler situates Paul's imago Dei theology within the complex and contested context of second-temple Judaism and early Christianity in the Greco-Roman world. He argues that Paul adapted the Jewish wisdom and Middle Platonic traditions regarding divine intermediaries so as to present the preexistent Jesus as the cosmogonical image of God (according to which Adam himself was made) and toward which the whole of humanity was destined. In this way, Paul includes Jesus within the most exclusive theological category of second-temple Jewish monotheism: cosmogonical activity. Paul's imago Dei christology, therefore, is a clear instance of "christological monotheism." Moreover, Kugler demonstrates that this interpretation of Paul's imago Dei theology allows for a fresh reading of some of the most contested texts in Paul's letters: 2 Corinthians 3-4; Romans 7-8; and Colossians 1.15-20; 3.10. He demonstrates that at the rhetorical level, Paul presents himself and his sympathizers as true philosophers who attain to the (Middle Platonic) telos of true philosophy: the image of God; while he presents his opponents as advocates of an empty and deceitful philosophy.

This is the story of my dismissal as the Catholic Bishop of the Diocese of Toowoomba, in Queensland, Australia. It relates, from my perspective, the dealings I had with various Congregations (Dicasteries) of the Vatican's Curia in Rome and with certain cardinals and officials in those Congregations, as well as with Pope Benedict XVI, regarding pastoral activities and a letter I wrote to the diocese in Advent of 2006 while the Bishop of Toowoomba. The book details the background and events which led to my being asked by Pope Benedict XVI to resign as Bishop of Toowoomba when I had a meeting with him in Rome on the 4th of June 2009. I did not agree to resign, but negotiated with Pope Benedict to take early retirement which was announced on 2 May 2011. The book is accompanied by various Appendices of documents and letters from this period, including several letters from cardinals in Rome and the pope. Some of the documents and the Appendices have already been published in various places or are in the public domain in some way. They are published here again so that these documents are all in one place. The book has been written to give the story from my perspective of what happened in the lead up to my taking early retirement after refusing to resign. In the view of a number of civil lawyers, canon lawyers and theologians, both here in Australia and overseas, I was deprived of natural justice as I was in no way able to appeal the judgments or decisions that were made in these circumstances. This was made clear to me by the three cardinals in Rome with whom I had most contact over the time and by Pope Benedict XVI himself.

The Vaikhanasas are mentioned in many Vedic texts, and they maintain a close affiliation with the Taittiriya school of the Krsna Yajur Veda. Yet they are Vaisnavas, monotheistic worshipers of Visnu. Generally, Vaisnavism is held to be a post-Vedic development. Thus, the Vaikhanasas bridge two key ages in the history of South Asian religion. This text contains many quotations from ancient Vedic literature, and probably some other older original material, as well as architectural and iconographical data of the later first millennium CE. The Vaikhanasas remain relevant today. They are the chief priests (arcakas) in more than half of the Visnu temples in the South Indian states of Tamil Nadu, Andhra Pradesh, and Karnataka-including the renowned Hindu pilgrimage center Tirupati in Andhra Pradesh.

Shakespeare's plays are filled with religious references and spiritual concerns. His characters-like Hamlet in this book's title-speak the language of belief. Theology can enable the modern reader to see more clearly the ways in which Shakespeare draws on the Bible, doctrine, and the religious controversies of the long English Reformation. But as Oxford don Paul Fiddes shows in his intertextual approach, the theological thought of our own time can in turn be shaped by the reading of Shakespeare's texts and the viewing of his plays. In More Things in Heaven and Earth, Fiddes argues that Hamlet's famous phrase not only underscores the blurred boundaries between the warring Protestantism and Catholicism of Shakespeare's time; it is also an appeal for basic spirituality, free from any particular doctrinal scheme. This spirituality is characterized by the belief in prioritizing loving relations over institutions and social organization. And while it also implies a constant awareness of mortality, it seeks a transcendence in which love outlasts even death. In such a spiritual vision, forgiveness is essential, human justice is always imperfect, communal values overcome political supremacy, and one is on a quest to find the story of one's own life. It is in this context that Fiddes considers not only the texts behind Shakespeare's plays but also what can be the impact of his plays on the writing of doctrinal texts by theologians today. Fiddes ultimately shows how this more expansive conception of Shakespeare is grounded in the trinitarian relations of God in which all the texts of the world are held and shaped.

We live in an evolving and increasingly complex global community and with this complexity comes a broad range of ethical issues. The Ethics: Contemporary Perspectives brings together scholars from across the humanities, social sciences, and sciences, including disciplines as diverse as philosophy, law, medicine and the study of world religions, to discuss these broad ethical issues in contemporary society. Its aim is explore our complex world, addressing both old and new ethical issues through scholarly discourse. This collection of essays looks Extraterrestrial life. It looks at as a discipline itself and also the religious questions that arise in the investigation of the topic. It also looks at the topic of astrobiology and space exploration. The contributors are Christian theologians, ethicists as well as those who study and work at the International Space University based in France but with links around the world.

B. Andrew Lustig, Baruch A. Brody, and Gerald P. McKenny In this second volume of the "Altering Nature" project, we situate specific religious and policy discussions of four broad areas of biotechnology within the context of our interdisciplinary research on concepts of nature and the natural in the first volume (Altering Nature, Concepts of Nature and the Natural in Biotechnology Debates). In the first volume, we invited five groups of scholars to explore the diverse conc- tions of nature and the natural that shape moral judgments about human alterations of nature, as especially exemplified by recent developments in biotechnology. A careful reading of such developments reveals that assessments of them-whether positive or negative-are often informed by different conceptual interpretations of nature and the natural, with differing implications for judgments about the app- priateness of particular alterations of nature. These varying interpretations of nature and the natural often result from the distinctive perspectives that characterize va- ous scholarly disciplines. Therefore, in an effort to explore the variety of meanings that attend discussions of the concepts of nature and the natural, the contributors to the first volume of Altering Nature addressed those concepts from five different disciplinary vantages. A first group of scholars analyzed a range of religious and spiritual perspectives on concepts of nature and the natural. Their research highlighted the thematic, h- torical, and methodological touchstones in those traditions that shape their persp- tives on nature.

Religion, Emotion, Sensation asks what affect theory has to say about God or gods, religion or religions, scriptures, theologies, and liturgies. Contributors explore the crossings and crisscrossings between affect theory and theology and the study of religion more broadly, as well as the political and social import of such work. Bringing together affect theorists, theologians, biblical scholars, and scholars of religion, this volume enacts creative transdisciplinary interventions in the study of affect and religion through exploring such topics as biblical literature, Christology, animism, Rastafarianism, the women's Mosque Movement, the unending Korean War, the Sewol ferry disaster, trans and gender queer identities, YA fiction, queer historiography, the prison industrial complex, debt and neoliberalism, and death and poetry. Contributors: Mathew Arthur, Amy Hollywood, Wonhee Anne Joh, Dong Sung Kim, A. Paige Rawson, Erin Runions, Donovan O. Schaefer, Gregory J. Seigworth, Max Thornton, Alexis G. Waller