How much would you sacrifice for true love? Brighton Parker is in his last year of school and his prospects for college are unbelievable. But he can’t get the pretty Amish girl he met last summer at Dawdi Christopher’s out of his head. The more time he spends with Bethany Byler, the more he realizes she’s the one he wants to spend the rest of his life with. Sure, his great grandparents are Amish, but none of his family is, and he has no Amish upbringing. But he knows that to be with Bethany in the forever sort of way, he’ll have to alter his life drastically. Not to mention, he’s quite certain his entire family will be against the notion—namely, his younger brother Jaycee who thinks he holds the world in his hands. For Bethany to leave the Amish would be an even greater sacrifice for her. She’d lose her entire family, all her friends, and the tight-knit community she’d grown up in. Will God provide a solution for their impossible problem? Another heart-touching story in the Unlikely Amish Christmas series!
This book offers a unique comparative study of ubuntu, a dominant ethical theory in African philosophy, and western monotheism. It is the first book to bring ubuntu to bear on the axiology of theism debate in contemporary analytic philosophy of religion. A large motivating force behind this book is to explore the extent to which there is intersubjective ethical agreement and disagreement between ubuntu and Western worldviews like monotheism and naturalism. First, the author assesses the various arguments for anti-theism and pro-theism on the assumption that ubuntu is true. Ubuntu’s communitarian focus might be so different from the Western tradition that it completely changes how we evaluate theism and atheism. Second, the author assesses the advantages and disadvantages of the truth of ubuntu for the world. Third and finally, he assesses the axiological status of faith for both monotheism and ubuntu. Ubuntu and Western Monotheism will be of interest to scholars and advanced students specializing in philosophy of religion, African religion and philosophy, and religious ethics.
Menolly needs more than music’s power to make it as a Harper in the second book in the Harper Hall trilogy, set within science fiction legend Anne McCaffrey’s beloved and bestselling Dragonriders of Pern series. In the world of Pern, Harpers are more powerful than kings, for the music they play can control the minds of others. For young Menolly, her dreams of becoming a Harper have nothing to do with power, but rather her love of music. Now she is finally living out her musical dreams as an apprentice Harper, but it’s turning out to be more challenging than she thought. Formerly forbidden to study music because of her gender, Menolly quickly encounters hostility from a number of her male peers and masters. With the help of new friends, teachers, and her nine tiny, colorful dragons, Menolly finds that her musical talents may be stronger than anyone could imagine.
When Clive Eicher escapes death after an accident, he can’t help but feel grateful to the Englisch woman who swerved to miss his buggy. Or feel responsible for her dire circumstances. The least he can do is see to her and her boppli’s wellbeing and offer them a place to stay while she recovers from her injuries. Living with a dead Amish man on her conscience wasn’t an option for Amanda Taylor—not after all the regrets she already carried. But the last thing she imagined is getting stuck in Amish country and birthing her baby here—in the most embarrassing way. But since she has little choice in the matter, she’s resolved to accept her circumstances and be grateful for a place to heal—physically and emotionally. The handsome Amish man who rescued Amanda and her baby, intrigues her. His honest and thoughtful ways are so different than the men life has dealt her thus far. As Clive and Mandy spend more time together, neither of them can deny the spark between them. But a romantic relationship between the two of them can never be…unless God somehow intervenes. An intriguing story of fierce faith and forbidden love that you won’t want to put down!
The notion that rituals, like natural languages, are governed by implicit, rigorous rules led scholars in the last century, harking back to the early Indian grammarian Patañjali, to speak of a "grammar", or "syntax", of ritual, particularly sacrificial ritual. Despite insightful examples of ritual complexes that follow hierarchical rules akin to syntactic structures in natural languages, and ambitious attempts to imagine a Universal Grammar of sacrificial ritual, no single, comprehensive "grammar" of any ritual system has yet been composed. This book offers the first such "grammar." Centering on Σ—the idealized sacrificial system represented in the Priestly laws in the Pentateuch—it demonstrates that a ritual system is describable in terms of a set of concise, unconsciously internalized, generative rules, analogous to the grammar of a natural language. Despite far-reaching diachronic developments, reflected in Second Temple and rabbinic literature, the ancient Israelite sacrificial system retained a highly unchangeable "grammar," which is abstracted and analysed in a formulaic manner. The limits of the analogy to linguistics are stressed: rather than categories borrowed from linguistics, such as syntax and morphology, the operative categories of Σ are abstracted inductively from the ritual texts: zoemics—the study of the classes of animals used in ritual sacrifice; jugation-the rules governing the joining of animal and non-animal materials; hierarchics-the tiered structuring of sacrificial sequences; and praxemics—the analysis of the physical activity comprising sacrificial procedures. Finally, the problem of meaning in non-linguistic ritual systems is addressed.
An investigation of the multiple meanings and functions of sacrifice in diverse religious texts and practices from the late Hellenistic and Roman imperial periods.
This monograph examines Hebrews’ understanding of the relationship between old covenant sacrifices and Christ’s new covenant sacrifice, especially as it relates to the question of efficacy. Most scholars think the author of Hebrews strips the levitical sacrifices of most, if not all, efficacy, but this work affirms a more positive depiction of the levitical sacrifices. A mystical apocalyptic tradition stands behind Hebrews’ description of the heavenly cult , which establishes the framework for relating the levitical sacrifice to Christ’s sacrifice. The earthly, levitical cult was efficacious when it corresponded to or synchronized with the heavenly sacrifice of Christ. Still, the author of Hebrews develops the notion of the heavenly cult in unique ways, as Christ’s sacrifice both validates the earthly practice but also, due to his new covenant theology, calls for its end. Ribbens’ bold proposal joins a growing number of scholars that place Hebrews in the mystical apocalyptic tradition, highlights positive statements in Hebrews related to the efficacy of levitical sacrifices that are often overlooked, and relies on the heavenly cult to reconcile the positive and negative descriptions of the levitical cult.
Chichén Itzá ("mouth of the well of the Itza") was one of the great centers of civilization in prehistoric America, serving between the eighth and twelfth centuries A.D. as a religious, economic, social, and political capital on the Yucatán Peninsula. Within the ancient city there were many natural wells or cenotes. One, within the ceremonial heart of the city, is an impressive natural feature with vertical limestone walls enclosing a deep pool of jade green water some eighty feet below ground level. This cenote, which gave the city its name, became a sacred shrine of Maya pilgrimage, described by one post-Conquest observer as similar to Jerusalem and Rome. Here, during the city's ascendancy and for centuries after its decline, the peoples of Yucatán consulted their gods and made ritual offerings of precious objects and living victims who were thought to receive prophecies. Although the well was described by Bishop Diego de Landa in the late sixteenth century, its contents were not known until the early 1900s when revealed by the work of Edward H. Thompson. Conducting excavations for the Peabody Museum of Harvard University, Thompson recovered almost thirty thousand artifacts, most ceremonially broken and many beautifully preserved by burial in the deep silt at the bottom of the well. The materials were sent to the Peabody Museum, where they remained, unexhibited, for over seventy years. In 1984, for the first time, nearly three hundred objects of gold, jade, copper, pottery, wood, copal, textile, and other materials from the collection were gathered into a traveling interpretive exhibition. No other archaeological exhibition had previously given this glimpse into Maya ritual life because no other collection had objects such as those found in the Sacred Cenote. Moreover, the objects from the Cenote come from throughout Mesoamerica and lower Central America, representing many artistic traditions. The exhibit and this, its accompanying catalog, marked the first time all of the different kinds of offerings have ever been displayed together, and the first time many have been published. Essays by Gordon R. Willey and Linnea H. Wren place the Cenote of Sacrifice and the great Maya city of Chichén Itzá within the larger context of Maya archaeology and history. The catalog entries, written by Clemency Chase Coggins, describe the objects displayed in the traveling exhibition. Some entries are brief descriptive statements; others develop short scholarly themes bearing on the function and interpretation of specific objects. Coggins' introductory essay describes how the objects were collected by Thompson and how the exhibition collection has been studied to reveal the periods of Cenote ritual and the changing practices of offering to the Sacred Cenote.
The Nazarene Gospel Restored is Robert Graves's major work on the life of Jesus, written in collaboration with the distinguished Hebrew scholar Joshua Podro. The research and writing occupied them for over ten years, in a working relationship compounded, in John W. Presley's phrase, 'of argument, scholarship and mutual respect', in which the imaginative writer and the Hebraist drew on their vast knowledge of the ancient world to reveal an extraordinary new, 'true' story of Jesus. The result is, as Graves wrote to T.S. Eliot, 'a very long, very readable, very strange book', and one that Presley argues is as central to Graves's thought as The White Goddess. The Nazarene Gospel Restored was controversial when first published: the Church Times refused to advertise it, reviews were hostile, and Graves twice sued for libel. In the twenty-first century it is possible to read it in the context of a continuing engagement with the historical Jesus, both scholarly and popular. In this new edition, John W. Presley gives a detailed account of the composition and reception of the book, setting it in the context of Graves's writing and of biblical scholarship. The inclusion of Graves's Foreword and annotations for a project revised edition make this an indispensable resource.
Among the many religious acts condemned in the Hebrew Bible, child sacrifice stands out as particularly horrifying. The idea that any group of people would willingly sacrifice their own children to their god(s) is so contrary to modern moral sensibilities that it is difficult to imagine that such a practice could have ever existed. Nonetheless, the existence of biblical condemnation of these rites attests to the fact that some ancient Israelites in fact did sacrifice their children. Indeed, a close reading of the evidence—biblical, archaeological, epigraphic, etc.—indicates that there are at least three different types of Israelite child sacrifice, each with its own history, purpose, and function. In addition to examining the historical reality of Israelite child sacrifice, Dewrell’s study also explores the biblical rhetoric condemning the practice. While nearly every tradition preserved in the Hebrew Bible rejects child sacrifice as abominable to Yahweh, the rhetorical strategies employed by the biblical writers vary to a surprising degree. Thus, even in arguing against the practice of child sacrifice, the biblical writers themselves often disagreed concerning why Yahweh condemned the rites and why they came to exist in the first place.
