Everybody's thirsty. We're thirsty for a world without suffering. A world defined by peace, joy, and love. We're thirsty for paradise. How do we try to quench this thirst? We sip saltwater. We consume things that look, feel, and sound as if they'll quench our thirst, but they only make us thirstier. Sipping Saltwater points us to the only drink that will satisfy us now and eternally-Christ's living water-and shows us how to drink it. Book jacket.
Ranging with authority from the Talmud to Maimonides, from Marx to Nietzsche and on to G.E. Moore, this account of a subject central to our culture also has much to say about metaphor, myth, and the application of philosophical analysis to religious concepts and sensibilities.
No one purposefully chooses to become an idolater. No one consciously abandons the living God to fall prey to a pantheon of earthly gods. Yet idolatry has a way of subtly seeping into the cracks of human life. In Idolatry, Stephen E. Fowl explores how believers lapse into idolatry, a process he insists is much different from the decision of those who have rejected belief in God. He asserts that the Old Testament's account of Israel's idolatry as dramatic folly and betrayal describes the after effects of idolatry, not the process of how believers lapse into idolatry. Idolatry is a process of slowly diverting love and attention away from the one true God and toward false gods. Fowl identifies the various habits, practices, and dispositions that can lead to this process, using Scripture to demonstrate different ways believers become inclined to idolatry. He first turns to Deuteronomy to show how to combat idolatry by remembering the grace of God. He then examines Ephesians and Colossians to demonstrate how the suggested practices of thanksgiving and gratitude can serve as the antidotes to idolatrous greed. He looks to 1 John to find the love that casts out the fear and insecurity that the books of Kings, Isaiah, and Luke name as the forerunners of idolatry. Finally, he examines curiosity, traditionally considered a vice, and how it turns believers toward idols unless it is countered by an undistracted focus on Jesus. Idolatry looms over believers in a world overflowing with false gods, but Fowl offers hope. By diagnosing and defining the root causes of idolatry before these initial temptations become precipitated actions, Christians learn to navigate a world littered with false idols to live abundantly with the one true God.
The heart of the biblical understanding of idolatry, argues Gregory Beale, is that we take on the characteristics of what we worship. Employing Isaiah 6 as his interpretive lens, Beale demonstrates that this understanding of idolatry permeates the whole canon, from Genesis to Revelation. Beale concludes with an application of the biblical notion of idolatry to the challenges of contemporary life.
This work compares two third century texts on idolatry: Tertullian's De Idolatria and the rabbinic Mishnah Avodah Zarah, against the background of modern discussions of the “parting of the ways” between Jews and Christians.
Comprised of rabbinic debates in the aftermath of the destruction of the Second Temple (70 C.E.), the Talmud has provided the basis for Jewish ethical and practical norms for centuries. It is also an extremely long and forbiddingly difficult work that has accumulated countless commentaries just as complex. A recent translation with extensive notes has made the Talmud more accessible to English-language readers, but the textual difficulties remain. This volume looks at Avodah Zarah, one tractate of the Talmud concerned with idolatry, page by page. Idolatry was one of the cardinal sins for which an observant Jew was to accept death before transgressing. Daily Reflections on Idolatry offers a modern commentary with doses of humor and comparative examples in an effort to both explain and humanize the text and make it even more accessible to contemporary readers.
Quintus Septimius Florens Tertullianus, commonly referred to as Tertullian (c. 160 - c. 220 AD), was raised in Carthage. He was thought to be the son of a Roman centurion, a trained lawyer, and an ordained priest. These assertions rely on the accounts of Eusebius of Caesarea, Church History, and St. Jerome's De viris illustribus (On famous men). Tertullian is the first Christian author to produce an extensive corpus of Latin Christian literature. He also was a notable early Christian apologist and a polemicist against heresy. Tertullian has been called "the father of Latin Christianity"and "the founder of Western theology." Though conservative, he did originate and advance new theology to the early Church. He is perhaps most famous for being the oldest extant Latin writer to use the term Trinity (Latin trinitas),and giving the oldest extant formal exposition of a Trinitarian theology.[Other Latin formulations that first appear in his work are "three Persons, one Substance" as the Latin "tres Personae, una Substantia" . He wrote his trinitarian formula after becoming a Montanist; his ideas were at first rejected as heresy by the church at large, but later accepted as Christian orthodoxyScant reliable evidence exists to inform us about Tertullian's life. Most history about him comes from passing references in his own writings.
Overview The early church leaders were prolific in their writing and historical documentation. While some of this work has been canonized, much has been forgotten. The Text and Studies: Contributions to Biblical and Patristic Literature collection resurrects these documents in a renewed and focused study, attempting to glean the wisdom and insight of the ancients. These volumes dig deep into apocryphal literature with critical analyses, close readings, and examinations of the original manuscripts.
A bold and persuasive case for abandoning old religions and still believing in God In this book, Mark Johnston argues that God needs to be saved not only from the distortions of the "undergraduate atheists" (Richard Dawkins, Christopher Hitchens, and Sam Harris) but, more importantly, from the idolatrous tendencies of religion itself. Each monotheistic religion has its characteristic ways of domesticating True Divinity, of taming God's demands so that they do not radically threaten our self-love and false righteousness. Turning the monotheistic critique of idolatry on the monotheisms themselves, Johnston shows that much in these traditions must be condemned as false and spiritually debilitating. A central claim of the book is that supernaturalism is idolatry. If this is right, everything changes; we cannot place our salvation in jeopardy by tying it essentially to the supernatural cosmologies of the ancient Near East. Remarkably, Johnston rehabilitates the ideas of the Fall and of salvation within a naturalistic framework; he then presents a conception of God that both resists idolatry and is wholly consistent with the deliverances of the natural sciences. Princeton University Press is publishing Saving God in conjunction with Johnston's forthcoming book Surviving Death, which takes up the crux of supernaturalist belief, namely, the belief in life after death. Some images inside the book are unavailable due to digital copyright restrictions.
We must lay down our certainties and honestly admit our doubts to identify with Jesus. Rollins purposely upsets fundamentalist certainty in order to open readers up to a more loving, active manifestation of Christ's love. He explores how the Good News actually involves embracing the idea that we can't be whole, that life is difficult, and that we are in the dark. By joyfully embracing our brokenness, and courageously accepting the difficulties of existence, we truly rob death of its sting and enter into the fullness of life.
