This book shows how institutional religion and the religiosity of political and cultural life provide a necessary dimension to Walter Benjamin, one of the twentieth century's greatest thinkers. Lived religion surrounded Benjamin, whose upper-middle-class Jewish family celebrated Christmas and Hanukkah in Berlin as the turmoil of war, collapsing empires, and modern urban life gave rise to the Nazi regime that would destroy most of Europe's Jews, including Benjamin himself. Documenting the vitality and diversity of religious life that surrounded Benjamin in Germany, France, and beyond, Brian Britt shows the extent to which religious communities and traditions, especially those of Christians, influenced his work. Britt surveys and analyzes the intellectual, cultural, and social contexts of religion in Benjamin's world and broadens the religious frame around discussions of his work to include lived religion-the daily practices of ordinary people. Seeing religion around Benjamin requires looking at forms of life and institutions that he rarely discussed. As Britt shows, dramatic changes in religious practices, particularly in Berlin, reflected broader political and cultural currents that would soon transform the lives of all Europeans. An original perspective on the religious context of a thinker who habitually raised questions about the survival of religion in modernity, Religion Around Walter Benjamin contributes to wider discussions of religious tradition and secular modernity in religious and cultural studies. It provides a foundational overview and introduction to the context of Benjamin's writing that will be appreciated by scholars and students alike.

Basing himself on Christian sources-literally "from Saint Paul to Meister Eckhart"-Wolfgang Smith formulates what he terms an "unexpurgated" account of gnosis, and demonstrates its central place in the perfection of the Christ-centered life. He observes, moreover, that the very conception of a "supreme knowing," as implied by the aforesaid sources, has a decisive bearing upon cosmology, which moreover constitutes the underlying principle upon which his earlier scientific and philosophical work-beginning with his ground-breaking treatise on the interpretation of quantum mechanics-has been based. The "fact of gnosis," however, has a decisive bearing on the theological notion of creatio ex nihilo as well, and it is this imperative that Smith proposes to explore in the present work. What is thus demanded, he contends, is the inherently Kabbalistic notion of a creatio ex Deo et in Deo, not to replace, but to complement the creatio ex nihilo. This leads to an engagement with Christian Kabbalah (Pico de la Mirandola, Johann Reuchlin, and Cardinal Egidio di Viterbo especially) and with Jacob Boehme, culminating in an exegesis of Meister Eckhart's doctrine. The author argues, first of all, that Eckhart does not (as many have thought) advocate a "God beyond God" theology: does not, in other words, hold an inherently Sabellian view of the Trinity. Smith maintains that Eckhart has not in fact transgressed a single Trinitarian or Christological dogma; what he does deny implicitly, he shows, is none other than the creatio ex nihilo, which in effect Eckhart replaces with the Kabbalistic creatio ex Deo. In this shift, moreover, Smith perceives the transition from "exoteric" to "esoteric" within the integral domain of Christian doctrine. Wolfgang Smith brings to his writing a rare combination of qualities and experiences, not the least his ability to move freely between the somewhat arcane worlds of science and traditional metaphysics. Alongside Dr. Smith's imposing qualifications in mathematics, physics, and philosophy, we find his hard-earned expertise in Platonism, Christian theology, traditional cosmologies, and Oriental metaphysics. His outlook has been enriched both by his diverse professional experiences in the high-tech world of the aerospace industry and in academia, and by his own researches in the course of his far-reaching intellectual and spiritual journeying. Here is that rare person who is equally at home with Eckhart and Einstein, Heraclitus and Heisenberg Harry Oldmeadow, La Trobe University]

A trial lawyer by trade, a Christian by heart - author Mark Lanier has trained in biblical languages and devoted his life to studying and living the Bible. Living daily with the demands of his career and the desire for a godly life, Lanier recognizes the importance and challenge of finding daily time to spend in God's Word. His study of the first five books of the Bible - the Torah, the Law - has brought Life to his life. In Torah for Living, Lanier shares a year's worth of devotionals - one for each day of the year. In each devotional, Lanier reflects on the biblical text, relates the text to the struggles facing faithful readers of the Bible, and concludes with a prayer for the day.

Eliezer-Zusman of Brody: The Early Modern Synagogue Painter and His World discusses Jewish cultural and artistic migration from Eastern Europe to German lands in the first half of the eighteenth century. Focusing on Eliezer-Zusman of Brody, who painted synagogues in the Franconia area, hitherto neglected biographical aspects and work methods of religious artisans in Eastern and Central Europe during the early modern period are revealed. What begins as a study of synagogue paintings in Franconia presents an unexpectedly intensive glimpse into the lives and sacred products of painters at the periphery of Jewish Ashkenazi existence.

Luke, the eponymous author of the gospel that bears his name as well as the book of Acts, wrote the largest portion of the New Testament. Luke is generally thought to be a gentile. This book addresses a question raised by Jesus's disciples at the very beginning of Acts: "Lord, will you at this time restore the kingdom to Israel?" The question is freighted with political and national significance as it inquires about the restoration of political sovereignty to the Jewish people. This book investigates Luke's perspective on the salvation of Israel in light of Jewish restoration eschatology. It situates Luke-Acts in the aftermath of the destruction of the Second Temple in 70 CE. The author of Luke-Acts did not write the Jews off but still awaited the restoration of Israel. Luke conceived of Israel's eschatological restoration in traditional Jewish terms. The nation of Israel would experience liberation in the fullest sense, including national and political restoration. Luke's Jewish Eschatology builds upon the appreciation of the Jewish character of early Christianity in the decades after the Holocaust, which has witnessed the reclamation of the Jewishness of the historical Jesus and even Paul.

Mordecai M. Kaplan (1881-1983), founder of Reconstructionism and the rabbi who initiated the first Bat Mitzvah, also produced the longest Jewish diary on record. In twenty-seven volumes, written between 1913 and 1978, Kaplan shares not only his reaction to the great events of his time but also his very personal thoughts on religion and Jewish life. In Communings of the Spirit: The Journals of Mordecai M. Kaplan Volume III, 1942-1951, readers experience his horror at the persecution of the European Jews, as well as his joy in the founding of the State of Israel. Above all else, Kaplan was concerned with the survival and welfare of the Jewish people. And yet he also believed that the well-being of the Jewish people was tied to the safety and security of all people. In his own words, "Such is the mutuality of human life that none can be saved, unless all are saved". In the first volume of Communings of the Spirit, editor Mel Scult covers Kaplan's early years as a rabbi, teacher of rabbis, and community leader. In the second volume, readers experience the economic problems of the 1930s and their shattering impact on the Jewish community. The third volume chronicles Kaplan's spiritual and intellectual journey in the 1940s. With candour and vivid detail, Kaplan explores his evolving beliefs concerning a democratic Judaism; religious naturalism; and the conflicts, uncertainties, and self-doubts he faced in the first half of the twentieth century, including his excommunication by the ultra-Orthodox in 1945 for taking a more progressive approach to the liturgy. In his publications, Kaplan eliminated the time-honored declarations of Jewish chosen-ness as well as the outdated doctrines concerning the resurrection of the dead. He wanted a prayer book that Jews could feel reflected their beliefs and experiences; he believed that people must mean what they say when they pray. Kaplan was a man of contradictions, but because of that, all the more interesting and significant. Scholars of Judaica and rabbinical studies will value this honest look at the preeminent American Jewish thinker and rabbi of our times.

In these stormy times, voices from all fronts call for change. But what kind of revolution brings true freedom to both society and the human soul? Cultural observer Os Guinness explores the nature of revolutionary faith, contrasting between secular revolutions such as the French Revolution and the faith-led revolution of ancient Israel. He argues that the story of Exodus is the highest, richest, and deepest vision for freedom in human history. It serves as the master story of human freedom and provides the greatest sustained critique of the abuse of power. His contrast between "Paris" and "Sinai" offers a framework for discerning between two kinds of revolution and their different views of human nature, equality, and liberty. Drawing on the Hebrew and Christian Scriptures, Guinness develops Exodus as the Magna Carta of humanity, with a constructive vision of a morally responsible society of independent free people who are covenanted to each other and to justice, peace, stability, and the common good of the community. This is the model from the past that charts our path to the future. "There are two revolutionary faiths bidding to take the world forward," Guinness writes. "There is no choice facing America and the West that is more urgent and consequential than the choice between Sinai and Paris. Will the coming generation return to faith in God and to humility, or continue to trust in the all sufficiency of Enlightenment reason, punditry, and technocracy? Will its politics be led by principles or by power?" While Guinness cannot predict our ultimate fate, he warns that we must recognize the crisis of our time and debate the issues openly. As individuals and as a people, we must choose between the revolutions, between faith in God and faith in Reason alone, between freedom and despotism, and between life and death.

In The Jewish Museum: History and Memory, Identity and Art from Vienna to the Bezalel National Museum, Jerusalem Natalia Berger traces the history of the Jewish museum in its various manifestations in Central Europe, notably in Vienna, Prague and Budapest, up to the establishment of the Bezalel National Museum in Jerusalem. Accordingly, the book scrutinizes collections and exhibitions and broadens our understanding of the different ways that Jewish individuals and communities sought to map their history, culture and art. It is the comparative method that sheds light on each of the museums, and on the processes that initiated the transition from collection and research to assembling a type of collection that would serve to inspire new art.