"A wonderful, rich, and fascinating book, and a great read. Biale explores the meanings of blood within Jewish and Christian cultures from the blood of the sacrifices of the book of Leviticus to the blood of the Eucharist to the blood of medieval blood libels and the place of blood in Nazi ideology. Biale shows that blood symbolism stands at the center of the divide between Judaism and Christianity. This book will be the point of departure for all future studies of the subject."--Shaye J.D. Cohen, Harvard University
"I know of no other work that, through numerous insights and useful distinctions, so alerts us to and comprehensively documents the ongoing constitutive role of Christian and anti-Semitic perceptions of Jewish existence and the interactions between them. Whereas much contemporary historiography has become so specialized that historians have surrendered the larger picture, David Biale's panoramic perspective reveals the great value and interest of this work."--Steven E. Aschheim, author of "Beyond the Border: The German-Jewish Legacy Abroad"

Since the Enlightenment, the churches have progressively suffered a severe loss of status because of their belief that revelation is realized only in Christianity. The suggestion that Christian revelation might be truer than other so-called revelations seems to be preposterous. This book argues that this insistence has often remained unnuanced and simplistic, with the consequence that not only unbelievers as well as believers of other religions, but even numerous Christians no longer agree with the primacy of a truth revealed in Jesus Christ. The book addresses the difficulties affecting the interpretation of belief, given modernity's concerns. The volume sets out a provisional synthesis on revelation and it makes available much expository and historical information. It correlates distinctions between pair members such as the natural and the supernatural, conceptualism and intellectualism, heart and reason, subjectivity and objectivity, limited perspective and universal viewpoint, permanence of doctrine and historicity, Christian and non-Christian claims regarding truth, revelation and divine speech, moderate and radical pluralism, Jesus absolutized and Jesus relativized. The thrust of the argument is towards an appropriation of what is best in ancient, medieval, and modern traditions on revelation. This book delineates, in an original way, a position on revelation that is at once traditional and relevant for today. It accepts many values brought to the fore by modernity and draws from exegetes, historians, philosophers, and theologians. Its inspiration comes principally from the Bible, Thomas Aquinas, John Henry Newman, and Bernard Lonergan.

Lavishly illustrated with over 100 color photographs, Places of Faith takes readers on a fascinating religious road trip. Christopher Scheitle and Roger Finke have crisscrossed America, visiting churches in small towns and rural areas, as well as the mega-churches, storefronts, synagogues, Islamic centers, Eastern temples, and other places of faith in major cities. Each stop on their tour provides an opportunity to introduce a particular current of American religion. Memphis serves as a window into the Black Church, a visit to Colorado Springs provides insight into evangelicalism, and a stop in Detroit sheds light on American Muslims. Readers visit Hare Krishnas in San Francisco, the Amish in central Pennsylvania, and a "cowboy church" in Amarillo, Texas. As the authors journey across the country, they retell unique religious histories and touch on local religious profiles and trends. They draw from conversations they had with pastors, imams, bishops, priests, and monks, along with ordinary believers of all kinds. Most of all, they tell the reader what they saw and heard, putting a human face on America's astounding religious diversity.

It is impossible to understand Palestine today without a careful reading of its distant and recent past. But until now there has been no single volume in English that tells the history of the events--from the Ottoman Empire to the mid-twentieth century--that shaped modern Palestine. The first book of its kind, "A History of Palestine" offers a richly detailed interpretation of this critical region's evolution.

Starting with the prebiblical and biblical roots of Palestine, noted historian Gudrun Kramer examines the meanings ascribed to the land in the Jewish, Christian, and Muslim traditions. Paying special attention to social and economic factors, she examines the gradual transformation of Palestine, following the history of the region through the Egyptian occupation of the mid-nineteenth century, the Ottoman reform era, and the British Mandate up to the founding of Israel in 1948. Focusing on the interactions of Arabs and Jews, "A History of Palestine" tells how these connections affected the cultural and political evolution of each community and Palestine as a whole."

This title helps Jews understand Islam - a reasoned and candid view. Muslim-Jewish relations in the United States, Israel, and Europe are tenuous. Jews and Muslims struggle to understand one another and know little about each other's traditions and beliefs.Firestone explains the remarkable similarities and profound differences between Judaism and Islam, the complex history of Jihad, the legal and religious positions of Jews in the world of Islam, how various expressions of Islam (Sunni, Shi'a, Sufi, Salafi, etc.) regard Jews, the range of Muslim views about Israel, and much more. He addresses these issues and others with candor and integrity, and he writes with language, symbols, and ideas that make sense to Jews.Exploring these subjects in today's vexed political climate is a delicate undertaking. Firestone draws on the research and writings of generations of Muslim, Jewish, and other scholars, as well as his own considerable expertise in this field. The book's tone is neither disparaging, apologetic, nor triumphal. Firestone provides many original sources in translation, as well as an appendix of additional key sources in context. Most importantly, this book is readable and reasoned, presenting to readers for the first time the complexity of Islam and its relationship toward Jews and Judaism.

In their third book together, Adam B. Seligman and Robert P. Weller address a seemingly simple question: What counts as the same? Given the myriad differences that divide one individual from another, why do we recognize anyone as somehow sharing a common fate with us? For that matter, how do we live in harmony with groups who may not share the sense of a common fate? Such relationships lie at the heart of the problems of pluralism that increasingly face so much of the world today. Note that "counting as" the same differs from "being" the same. Counting as the same is not an empirical question about how much or how little one person shares with another or one event shares with a previous event. Nothing is actually the same. That is why, as humans, we construct sameness all the time. In the process, of course, we also construct difference. Creating sameness and difference leaves us with the perennial problem of how to live with difference instead of seeing it as a threat. How Things Count as the Same suggests that there are multiple ways in which we can count things as the same, and that each of them fosters different kinds of group dynamics and different sets of benefits and risks for the creation of plural societies. While there might be many ways to understand how people construct sameness, three stand out as especially important and form the focus of the book's analysis: Memory, Mimesis, and Metaphor.

Much has been written on the relationship between violence and religious militancy, but there has been less research on constructive methods of confronting religious violence. This book represents an innovative attempt to integrate the study of religion with the study of conflict resolution. Marc Gopin offers an analysis of contemporary religious violence as a reaction to the pressures of modernity and the increasing economic integration of the world. He contends that religion is one of the most salient phenomena that will cause massive violence in the next century. He also argues, however, that religion can play a critical role in constructing a global community of shared moral commitments and vision - a community that can limit conflict to its nonviolent, constructive variety.

This anthology explores the dynamics of shared religious sites in Turkey, the Balkans, Palestine/Israel, Cyprus, and Algeria, indicating where local and national stakeholders maneuver between competition and cooperation, coexistence and conflict. Contributors probe the notion of coexistence and the logic that underlies centuries of "sharing," exploring when and why sharing gets interrupted-or not-by conflict, and the policy consequences. These essays map the choreographies of shared sacred spaces within the framework of state-society relations, juxtaposing a site's political and religious features and exploring whether sharing or contestation is primarily religious or politically motivated. Although religion and politics are intertwined phenomena, the contributors to this volume understand the category of "religion" and the "political" as devices meant to distinguish between the theological and confessional aspects of religion and the political goals of groups. Their comparative approach better represents the transition in some cases of sites into places of hatred and violence, while in other instances they remain noncontroversial. The essays clearly delineate the religious and political factors that contribute to the context and causality of conflict at these sites and draw on history and anthropology to shed light on the often rapid switch from relative tolerance to distress to peace and calm.

The first book to examine the controversial Qur'anic phrase which divides Christianity and Islam. According to the majority of modern Muslims and Christians, the Qur'an denies the crucifixion of Jesus, and with it, one of the most sacred beliefs of Christianity. However, it is only mentioned in one verse - "They did not kill him and they did not crucify him, rather, it only appeared so to them" - and contrary to popular belief, its translation has been the subject of fierce debate among muslims for centuries. This the first book devoted to the issue, delving deeply into largely ignored Arabic sources, which suggest the the origins of the conventional translation may lie within the Christian Church. Arranged along historical lines, and covering various Muslim schools of thought, from Sunni to Sufi, The Crucifixion and the Qur'an unravels the crucial dispute that separates the World's two principal faiths.

Insofar as the twentieth century has often been referred to as 'the ecumenical century', the twenty-first seems poised to become known as 'the century of World Christianity'. Into this situation, the present study seeks to show the ongoing relevance of Wolfhart Pannenberg's ecclesiological and ecumenical proposals and, in doing so, finds that his eschatologically-oriented and historically-rooted emphasis upon an 'open-ended distinctiveness' is exactly the kind of corrective that the emerging theological paradigm of World Christianity needs if it wants not only to stay contextually 'open-ended', but remain 'distinctively' Christian in outlook and character as well. Towards that end, the book begins with the story of ecclesiology's definitional expansion (from the time of the Reformation to now) before tracing the biographical and ideational roots of Pannenberg's overall programme. The study then proceeds by outlining the main contours of Pannenberg's ecclesiology and ecumenism, especially as such pertain to World Christianity. In this regard, several facets of Pannenberg's thought are highlighted for consideration, including his understanding of 'the church as sign of the kingdom', his doctrine of 'participation in Christ', his reassertion of the church's missionary task, his (underdeveloped) 'personalist' and 'social' thought-structures, his (ironically relevant) 'Constantinianism', his (directly relevant yet abstract) notion of 'creative love', and his views concerning contextualization and the ecumenical potential of the Nicene-Constantinopolitan Creed of 381. While much that is here developed serves as a healthy corrective for an emerging theological paradigm that is still maturing, some surprising critical insights arise that also flow the other way.

Despite all the hype surrounding the "New Atheism," the United States remains one of the most religious nations on Earth. In fact, 95% of Americans believe in God-a level of agreement rarely seen in American life. The greatest divisions in America are not between atheists and believers, or even between people of different faiths. What divides us, this groundbreaking book shows, is how we conceive of God and the role He plays in our daily lives. America's Four Gods draws on the most wide-ranging, comprehensive, and illuminating survey of American's religious beliefs ever conducted to offer a systematic exploration of how Americans view God. Paul Froese and Christopher Bader argue that many of America's most intractable social and political divisions emerge from religious convictions that are deeply held but rarely openly discussed. Drawing upon original survey data from thousands of Americans and a wealth of in-depth interviews from all parts of the country, Froese and Bader trace America's cultural and political diversity to its ultimate source-differing opinions about God. They show that regardless of our religious tradition (or lack thereof), Americans worship four distinct types of God: The Authoritative God-who is both engaged in the world and judgmental; The Benevolent God-who loves and helps us in spite of our failings; The Critical God-who catalogs our sins but does not punish them (at least not in this life); and The Distant God-who stands apart from the world He created. The authors show that these four conceptions of God form the basis of our worldviews and are among the most powerful predictors of how we feel about the most contentious issues in American life. This updated edition includes a new preface and afterword in which the authors reflect on their goals in writing this book, and explore trends that have developed since the initial publication. America's Four Gods provides an invaluable portrait of how we view God and therefore how we view virtually everything else.

Religious faith is a powerful source of comfort and support for individuals and families facing dementia. Many faith leaders need help in adapting their ministries to address the worship/spiritual needs of this group. A product of Faith United Against Alzheimer's, this handbook by 45 different authors represents diverse faith traditions, including Christianity, Islam, Judaism, Sikhism, Buddhism and Native American. It provides practical help in developing services and creating dementia friendly faith communities. It gives an understanding of the cognitive, communicative and physical abilities of people with dementia and shows what chaplains, clergy and lay persons can do to engage them through worship. Included are several articles by persons living with dementia.

"Flawless . . . [Makdisi] reminds us of the critical declarations of secularism which existed in the history of the Middle East."-Robert Fisk, The Independent Today's headlines paint the Middle East as a collection of war-torn countries and extremist groups consumed by sectarian rage. Ussama Makdisi's Age of Coexistence reveals a hidden and hopeful story that counters this cliched portrayal. It shows how a region rich with ethnic and religious diversity created a modern culture of coexistence amid Ottoman reformation, European colonialism, and the emergence of nationalism. Moving from the nineteenth century to the present, this groundbreaking book explores, without denial or equivocation, the politics of pluralism during the Ottoman Empire and in the post-Ottoman Arab world. Rather than judging the Arab world as a place of age-old sectarian animosities, Age of Coexistence describes the forging of a complex system of coexistence, what Makdisi calls the "ecumenical frame." He argues that new forms of antisectarian politics, and some of the most important examples of Muslim-Christian political collaboration, crystallized to make and define the modern Arab world. Despite massive challenges and setbacks, and despite the persistence of colonialism and authoritarianism, this framework for coexistence has endured for nearly a century. It is a reminder that religious diversity does not automatically lead to sectarianism. Instead, as Makdisi demonstrates, people of different faiths, but not necessarily of different political outlooks, have consistently tried to build modern societies that transcend religious and sectarian differences.

In the well-worn debates about religious pluralism and the theology of religions there have been many different rubrics used to account for, comprehend, or engage with the religious other. This book is chiefly a work of Christian theology and seeks to bring the doctrine of creation and the theology of religions into dialogue and in so doing it comes at things from a different direction than other works. It contains an extensive exploration of the doctrine of creation and asks how it might intervene distinctively in these discourses to produce a new conceptual and practical topography. It will consider inter-religious engagement from the perspective of the doctrine of creatio ex nihilo that forms the dominant view in the Jewish, Christian, and Islamic traditions. The book pays close consideration to anthropology (i.e. creaturehood), the quotidian and wisdom, the idea of 'sabbath,' human action and work, and vivifying the immanent through a consideration of some representative phenomenologists. The book will develop these ideas in a more practical direction by considering sacraments and rituals in the public sphere as well as attempting to describe the kind of 'creational politics' that might bring traditions into dialogue. Whilst these themes challenge more conventional ways of considering relations between religions, such themes - because they are different from concerns commonly found in the literature - can also be profitably engaged with across the spectrum of opinion (i.e. exclusivist or pluralist etc.) Thus, whilst the position adopted in this work is creatio ex nihilo part of the motivation is to review the ways in which this focus helps to broaden rather than limit the discussion.

Written in 1962, Pulayathara is among the earliest novels that records the complexity of Dalit experience. It focuses on the untouchable Pulaya community of Kerala, documenting the experiences of two kinds of Dalits, those who choose to remain within the subordinating Hindu social order, and those, who convert to Christianity in the hope of receiving assured food, shelter, and education. Chirakkarode sharply critiques the hollowness of religious conversion in a cast-ridden society. The converted Dalits are promptly labelled 'New Christians' as against the Syrian Christians who claim superior ancestry and upper caste status due to their ownership of land and other privileges. Ownership of land and the house built upon it become markers of exclusion and separation. Thevan Pulayan collects clay from the backwaters to create a landmass to build his hut. He pays the landlord for the materials. But the thrill of ownership is shattered when the landlord orders another labourer to occupy Thevan's home. The Dalits who convert to Christianity are allowed to build homes, but these houses fail to provide security and asylum as they stand on a defined piece of land, apart from the homes of the upper caste Hindus and Christians. With the use of language, depiction of Dalit lives, their relationship with the soil, their culture, musical heritage and traditions, Chirakkarode's masterpiece marks a major thematic and stylistic break from canonical upper caste writing.

The first intellectual history of interreligious dialogue, a relatively new and significant dimension of human religiosity "[A] fast-paced history of interreligious dialogue . . . For those new to the field or interested in looking at where we've been and how we came to be here, this book is a very good place to start."-Emily Soloff, Christian Century In recent decades, organizations committed to interreligious or interfaith dialogue have proliferated, both in the Western and non-Western worlds. Why? How so? And what exactly is interreligious dialogue? These are the touchstone questions of this book, the first major history of interreligious dialogue in the modern age. Thomas Albert Howard narrates and analyzes several key turning points in the history of interfaith dialogue before examining, in the conclusion, the contemporary landscape. While many have theorized about and practiced interreligious dialogue, few have attended carefully to its past, connecting its emergence and spread with broader developments in modern history. Interreligious dialogue-grasped in light of careful, critical attention to its past-holds promise for helping people of diverse faith backgrounds to foster cooperation and knowledge of one another while contributing insight into contemporary, global religious pluralism.

English summary: Rainer Hirsch-Luipold interprets the function of imagery in Plutarch's works in individual studies from a strictly literary and philosophical standpoint. For Plutarch, philosopher and priest, images cover different phenomena in art, literature and religion and emphasize the representative character of the entire visible world. German description: Denken in Bildern? Hatte die uberwaltigende Fulle von Bildern, von Vergleichen und Gleichnissen aus allen Bereichen des antiken Wissens, noch bis ins 18. Jahrhundert zur Beliebtheit von Plutarchs Schriften beigetragen, so galt sie seit der Aufklarung eher als Zeichen mangelnder Seriositat und gedanklicher Stringenz. Rainer Hirsch-Luipold zeigt demgegenuber, wie Plutarch Bilder und Bildfelder als Teil einer besonderen philosophischen Darstellungsform begreift. Die umfassende Struktur des Bildhaften wird aus seiner Verwendung des griechischen Begriffs eikon deutlich. Unter diesem Begriff verbindet der Mittelplatoniker und delphische Priester Phanomene der darstellenden Kunst (Statue, Gemalde, Siegelabdruck etc.) und der Sprache (Gleichnis, Allegorie, Metapher, Ratselwort etc.) mit einer philosophischen Sicht der Welt als Abbild und Widerschein einer hoheren gottlichen Realitat. Neben Untersuchungen zur Rezeption von darstellender Kunst und zur Terminologie bildhafter Sprache bietet die Arbeit ausfuhrliche literarische und philosophische Interpretationen der Bildersprache ausgewahlter Schriften. Rainer Hirsch-Luipold interpretiert die Bilder als Teil der philosophischen Gedankenfuhrung, eroffnet so den Blick auf die philosophische und religionsgeschichtliche Bedeutung Plutarchs und fuhrt zugleich ein Instrument zur Analyse des Aufbaus und der Struktur seiner Schriften vor. Aufgrund ihrer religiosen Farbung wird die Bildersprache Plutarchs zudem als pagane Parallele zur gleichzeitig entstehenden Gleichnissprache des Neuen Testaments interessant.

The Oxford Movement within the Anglican communion sought changes to the Church of England in its articulation of theology and performance of liturgy that would more clearly demonstrate what the movement's members believed was the place of their Church within the wider universal and ancient Church. In this regard they mostly looked to the Roman Catholic Church, but one of their most prominent members thought their goals would be better served by seeking recognition from the Orthodox Church. This book charts the eccentric career of that member, William Palmer, a fellow of Magdalen College and deacon of the Anglican Church. Seemingly destined for a conventional life as a classics don at Oxford, in 1840 and 1842 he travelled to Russia to seek communion from the Russian Orthodox Church. He sought their affirmation that the Anglican Church was part of the ancient Catholic and Apostolic Church world-wide. Despite their personal regard for him, the Russians remained unconvinced by his arguments, not least because of the actions of the Anglican hierarchy in forming alliances with other Protestant bodies. Palmer in turn wrestled with what he saw as the logical inconsistencies in the claim of the Orthodox to be the one true church, such as the differing views he encountered on the manner of reception of converts into the Church by either baptism and chrismation or the latter alone. Increasingly disillusioned with the Church of England, and finding himself without support from the Scottish Episcopal Church, Palmer closest Russian friends such as Mouravieff and Khomiakoff urged him to cast aside his reservations and to convert Orthodoxy. Ultimately he baulked at making what he saw as the cultural leap from West to East, and after some years in ecclesiastical limbo, he followed the example of his Oxford friends such as John Henry Newman, and was received into the Roman Catholic Church in Rome in 1855. He lived in Rome as a Catholic layman until his death in 1879. This is a fascinating account of a failed "journey to Orthodoxy" that should provide food for thought to all who may follow this path in the future and offer grounds for reflection to Orthodox believers on how to remove unnecessary stumbling blocks that can arise on the path to their Church.

An unexpected fusion of two major western religious traditions, Judaism and Christianity, has been developing in many parts of the world. Contemporary Christian movements are not only adopting Jewish symbols and aesthetics but also promoting Jewish practices, rituals, and lifestyles. Becoming Jewish, Believing in Jesus is the first in-depth ethnography to investigate this growing worldwide religious tendency in the global South. Focusing on an austere "Judaizing Evangelical" variant in Brazil, Carpenedo explores the surprising identification with Jews and Judaism by people with exclusively Charismatic Evangelical backgrounds. Drawing upon extensive fieldwork and socio-cultural analysis, the book analyses the historical, religious, and subjective reasons behind this growing trend in Charismatic Evangelicalism. The emergence of groups that simultaneously embrace Orthodox Jewish rituals and lifestyles and preserve Charismatic Evangelical religious symbols and practices raises serious questions about what it means to be "Jewish" or "Christian" in today's religious landscape. This case study reveals how religious, ethnic, and cultural markers are being mobilized in unpredictable ways within the Charismatic Evangelical movement in much of the global South. The book also considers broader questions regarding contemporary women's attraction to gender-traditional religions. This comprehensive account of how former Charismatic Evangelicals in Brazil are gradually becoming austerely observant "Jews," while continuing to believe in Jesus, represents a significant contribution to the study of religious conversion, cultural change, and debates about religious hybridization processes.

In Teaching Interreligious Encounters, editors Marc A. Pugliese and Alexander Y. Hwang have gathered together a multidisciplinary and international group of scholar-teachers to explore the pedagogical issues that occur at the intersection of different religious traditions. This volume is both a theoretical and practical guide for new teachers as well as seasoned scholars. It breaks the pedagogy of interreligious encounters down into five distinct components. In the first part, essays explore the theory of teaching these encounters; in the second, essays discuss course design. The parts that follow engage practical ideas for teaching textual analysis, practice, and real-world application. Despite their disciplinary, contextual, and methodological diversity, these essays share a common vision for the learning goals and outcomes of teaching interreligious encounters. This is a much needed resource for any teacher participating in these conversations.