This book is dedicated to an analysis of the writings of modern religious Jewish thinkers who adopted a neo-fundamentalist, illusionary, apologetic approach, opposing the notion that there may sometimes be a contradiction between reason and revelation. The book deals with the thought of Eliezer Goldman, Norman Lamm, David Hartman, Aharon Lichtenstein, Jonathan Sacks, and Michael Abraham. According to these thinkers, it is possible to resolve all of the difficulties that arise from the encounter between religion and science, between reason and revelation, between the morality of halakhah and Western morality, between academic scholarship and tradition, and between scientific discoveries and statements found in the Torah. This position runs counter to the stance of other Jewish thinkers who espouse a different, more daring approach. According to the latter view, irresolvable contradictions between reason and faith sometimes face the modern Jewish believer, who must reconcile himself to these two conflicting truths and learn to live with them. This dialectic position was discussed in Between Religion and Reason, Part I (Academic Studies Press, 2020). The present volume, Part II, completes the discussion of this topic. This book concludes a trilogy of works by the author dealing with modern Jewish thought that attempts to integrate tradition and modernity. The first in the series was The Middle Way (Academic Studies Press, 2014), followed by The Dual Truth (Academic Studies Press, 2018).

Saints and holy (and not so holy) individuals out of whom they are fashioned have held a perennial fascination for sinful, wayward mankind. Over the last forty years, Peter Brown has transformed historians' ways of looking at early Christian saints, with a new, anthropologically orientated approach. His ideas are tested and modified in novel ways in this book which takes a broad view of the cult of saints in its first millennium.

This volume, the second of a five-volume edition of the third order of the Jerusalem Talmud, deals in part I (Soa-ah) with the ordeal of the wife suspected of adultery (Num 5) and the role of Hebrew in the Jewish ritual. Part II (Nedarim) is concerned with Korban and similar expressions, vows and their consequences, and vows of women (Num 30).

The legacy of late medieval Franciscan thought is uncontested: for generations, the influence of late-13th and 14th century Franciscans on the development of modern thought has been celebrated by some and loathed by others. However, the legacy of early Franciscan thought, as it developed in the first generation of Franciscan thinkers who worked at the recently-founded University of Paris in the first half of the 13th century, is a virtually foreign concept in the relevant scholarship. The reason for this is that early Franciscans are widely regarded as mere codifiers and perpetrators of the earlier medieval, largely Augustinian, tradition, from which later Franciscans supposedly departed. In this study, leading scholars of both periods in the Franciscan intellectual tradition join forces to highlight the continuity between early and late Franciscan thinkers which is often overlooked by those who emphasize their discrepancies in terms of methodology and sources. At the same time, the contributors seek to paint a more nuanced picture of the tradition's legacy to Western thought, highlighting aspects of it that were passed down for generations to follow as well as the extremely different contexts and ends for which originally Franciscan ideas came to be employed in later medieval and modern thought.

Black women in America have carved out a distinctive and instructive faith stance that is influential well beyond the historic black church. Diana L. Hayes, a leading commentator and forger of womanist thought, especially in the black Catholic setting, here offers strong brew for what ails the church, the Christian tradition, and the world. Hayes specifically shows how womanist commitments in the Christian tradition provide a specific critical lens for seeing the strengths and weaknesses of a Christianity that has often flourished at the expense of or neglect of African Americans. As sometime strangers and sojourners in their own church, black women have a unique take on the church's stance on race, class, and gender issues. Yet their unquestioned devotion lends a hope and optimism often missing from critical thought and, as Hayes shows in this powerful volume, invites the church itself to a new conversion and role. Her book unfolds in four parts: Introduction: Standing in the Shoes My Mother Made -Part 1: Faith and Worship -Part 2: Ministry and Social Justice -Part 3: The Public Face of Faith -Part 4: A Womanist Faith Challenge Contents Adobe Acrobat Document Preface Adobe Acrobat Document Introduction Adobe Acrobat Document Chapter 1 Adobe Acrobat Document Samples require Adobe Acrobat Reader Having trouble downloading and viewing PDF samples? "In Standing in the Shoes My Mother Made, Diana Hayes combines personal reflection and commitment with theological analysis to enrich our grasp of womanism, to deepen our understanding of black Catholic experience, to widen our horizons and hearts for a more inclusive ecclesial life." -M. Shawn Copeland Associate Professor of Systematic Theology Boston College

This reference provides a thorough survey of the theology of and from Africa. The first part of the work presents a historical overview of African theology, while the second part includes citations for more than 600 books and articles. The citations are grouped in topical chapters, and each entry is accompanied by a descriptive and evaluative annotation. The entries focus on works published from 1955 to 1992, and cover sources that exemplify the importance of social and cultural analyses and the various types of African theology. Most of the sources have been published in Africa, the United States, or Great Britain. While most are in English, many are in French. Young begins with a narrative discussion of the history of African theology. This section includes chapters on the Christianization of African traditional religion, the Africanization of Christianity, and the impact of Black theology in South Africa. The annotated bibliography follows. The bibliography is divided into four chapters, which contain entries on historical and social analysis, traditional religion in Africa, African theology during different periods, and Black South African theology. The volume concludes with indexes of names, titles, and subjects.

Irenaeus' theology of the Holy Spirit is often highly regarded amongst theologians today, but that regard is not universal, nor has an adequate volume of literature supported it. This study provides a detailed examination of certain principal, often distinctive, aspects of Irenaeus' pneumatology. In contrast to those who have suggested Irenaeus held a weak conception of the person and work of the Holy Spirit, Anthony Briggman demonstrates that Irenaeus combined Second Temple Jewish traditions of the spirit with New Testament theology to produce the most complex Jewish-Christian pneumatology of the early church. In so doing, Irenaeus moved beyond his contemporaries by being the first author, following the New Testament writings, to construct a theological account in which binitarian logic did not diminish either the identity or activity of the Holy Spirit. That is to say, he was the first to support his Trinitarian convictions by means of Trinitarian logic. Briggman advances the narrative that locates early Christian pneumatologies in the context of Jewish traditions regarding the spirit. In particular, he argues that the appropriation and repudiation of Second Temple Jewish forms of thought explain three moments in the development of Christian theology. First, the existence of a rudimentary pneumatology correlating to the earliest stage of Trinitarian theology in which a Trinitarian confession is accompanied by binitarian orientation/logic, such as in the thought of Justin Martyr. Second, the development of a sophisticated pneumatology correlating to a mature second century Trinitarian theology in which a Trinitarian confession is accompanied by Trinitarian logic. This second moment is visible in Irenaeus' thought, which eschewed Jewish traditions that often hindered theological accounts of his near contemporaries, such as Justin, while adopting and adapting Jewish traditions that enabled him to strengthen and clarify his own understanding of the Holy Spirit. Third, the return to a rudimentary account of the Spirit at the turn of the third century when theologians such as Tertullian, Origen, and Novatian repudiated Jewish traditions integral to Irenaeus' account of the Holy Spirit.