The Boy Who Walked to Jerusalem recreates the world of the First Crusade for Young Adult readers. Phillip, a humble shepherd youth, is unexpectedly thrust into the Crusade. Join Phillip as he battles his way to Jerusalem with the real knights who led the Crusade. Learn about their actual training, tactics and weapons. Relive their stunning triumphs and gut-wrenching defeats. As Phillip fights his way from Britain to the Holy Lands he discovers both friendship and betrayal in the most unexpected places. Travel with Phillip on his journey from boyhood to manhood as he questions the meaning of religion, the wisdom of following leaders and the value of war. WARNING: Detailed, historically accurate battle scenes are included. Prepare to be transported to the authentic world of knighthood and the bloodstained Crusades.

The Hebrew Bible contains many examples of protest or complaint against God. There are classic cases in the psalms of individual lament, but we find the same attitude in community complaint psalms, in the prophetic challenges to God, and in the Book of Job. And yet, after the exile, the complaint tradition was largely suppressed or marginalized. In this imaginative book, Morrow asks the unheard of question, Why? A shift in the religious imagination of early Judaism had taken place, he argues, spearheaded by the psychology of trauma and by international politics. A magnification of divine transcendence downgraded the intercessory role of the prophet, controlled the raw pain of exile (Lamentations, Second Isaiah), and led to intransigent refusal of the logic of lament (the friends and Yahweh in Job). The theology of complaint was eventually overshadowed by the piety of penitence and praise (the Dead Sea Scrolls). Modern readers of the Hebrew Bible are not obliged to assent to the loss of lament, nevertheless. Ours is an age when the potency of the biblical complaints against God is being newly appropriated. Although the transcendental imagination of Western culture itself is moving into eclipse, a heightened individual consciousness has emerged. There may still be life, therefore, in the ancient prayer pattern of arguing with God, which assumes that worshippers have rights with God as well as duties, that the Creator has obligations to the creation as well as prerogatives. This stylish intellectual history will be welcomed for its scope, its panache and its theological engagement. Awarded the 2006 R.B.Y. Scott Book Award for an outstanding book in the areas of Hebrew Bible and/or the Ancient Near East written by a member of the Canadian Society of Biblical Studies.

The Hebrew Bible contains many examples of protest or complaint against God. There are classic cases in the psalms of individual lament, but we find the same attitude in community complaint psalms, in the prophetic challenges to God, and in the Book of Job. And yet, after the exile, the complaint tradition was largely suppressed or marginalized. In this imaginative book, Morrow asks the unheard of question, Why? A shift in the religious imagination of early Judaism had taken place, he argues, spearheaded by the psychology of trauma and by international politics. A magnification of divine transcendence downgraded the intercessory role of the prophet, controlled the raw pain of exile (Lamentations, Second Isaiah), and led to intransigent refusal of the logic of lament (the friends and Yahweh in Job). The theology of complaint was eventually overshadowed by the piety of penitence and praise (the Dead Sea Scrolls). Modern readers of the Hebrew Bible are not obliged to assent to the loss of lament, nevertheless. Ours is an age when the potency of the biblical complaints against God is being newly appropriated. Although the transcendental imagination of Western culture itself is moving into eclipse, a heightened individual consciousness has emerged. There may still be life, therefore, in the ancient prayer pattern of arguing with God, which assumes that worshippers have rights with God as well as duties, that the Creator has obligations to the creation as well as prerogatives. This stylish intellectual history will be welcomed for its scope, its panache and its theological engagement.

An informed, accessible textbook on law collections in the Pentateuch. In this book William Morrow surveys four major law collections in Exodus-Deuteronomy and shows how they each enabled the people of Israel to create and sustain a community of faith. Treating biblical law as dynamic systems of thought facilitating ancient Israel's efforts at self-definition, Morrow describes four different social contexts that gave rise to biblical law: (1) Israel at the holy mountain (the Ten Commandments); (2) Israel in the village assembly (Exodus 20:22-23:19); (3) Israel in the courts of the Lord (priestly and holiness rules in Exodus, Leviticus, and Numbers); and (4) Israel in the city (Deuteronomy). Including forthright discussion of such controversial subjects as slavery, revenge, gender inequality, religious intolerance, and contradictions between bodies of biblical law, Morrow's study will help students and other serious readers make sense out of texts in the Pentateuch that are often seen as obscure.