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In this wide-ranging discussion of Kabbalah—from the mystical trends of medieval Judaism to modern Hasidism—this book considers different visions of the nature of the sacred text and of the methods to interpret it. It takes as a starting point the fact that the postbiblical Jewish world lost its geographical center with the destruction of the temple and so was left with a textual center, the Holy Book. The author argues that a text-oriented religion produced language-centered forms of mysticism. Against this background, he demonstrates how various Jewish mystics amplified the content of the Scriptures so as to include everything: the world, or God, for example. Thus the text becomes a major realm for contemplation, and the interpretation of the text frequently becomes an encounter with the deepest realms of reality. The author delineates the particular hermeneutics belonging to Jewish mysticism, investigates the progressive filling of the text with secrets and hidden levels of meaning, and considers in detail the various interpretive strategies needed to decodify the arcane dimensions of the text.

This book sheds light on the relationship between spiritual and political authority in early modern Egypt. This guide to political behavior and expediency offers advice to Sufi shaykhs, or spiritual guides, on how to interact and negotiate with powerful secular officials, judges, and treasurers, or emirs. Translated into English, it is a unique account of the relationship between spiritual and political authority in late medieval/early modern Islamic society.

The past couple of decades have witnessed Buddhist communities both continuing the modernization of Buddhism and questioning some of its limitations. This fascinating portrait of a rapidly changing religious landscape illuminates the aspirations and struggles of younger North American Buddhists during a period that the book identifies as a distinct stage in the assimilation of Buddhism to the West. The author observes both the emergence of new innovative forms of deinstitutionalized Buddhism that blur the boundaries between the religious and secular, and a revalorization of traditional elements of Buddhism such as ethics and community that were discarded in the modernization process. Based on extensive ethnographic and textual research, the book ranges from mindfulness debates in the Vipassana network to the sex scandals in American Zen, while exploring issues around racial diversity and social justice, the impact of new technologies, and generational differences between baby boomer, Gen X, and millennial teachers.

One of the twentieth century's most important poets, W. H. Auden stands as an eloquent example of an individual within whom thought and faith not only coexist but indeed nourish each other. This book explores in detail how Auden's religious faith helped him to come to terms with himself as an artist and as a man, despite his early disinterest in religion and his homosexuality. It shows also how Auden's Anglican faith informs, and is often the explicit subject of, his poetry and prose. The book discusses the poet's boyhood religious experience and the works he wrote before emigrating to the United States as well as his formal return to the Anglican Communion at the beginning of World War II. It then focuses on Auden's criticism and on neglected and underestimated works of the poet's later years. Through insightful readings of Auden's writings and biography, this book documents how Auden's faith and his religious doubt were the matrix of his work and life.

This book tells the story of the earliest Jewish diaspora in Egypt in a way it has never been told before. In the fifth century BCE there was a Jewish community on Elephantine Island. Why they spoke Aramaic, venerated Aramean gods besides Yaho, and identified as Arameans is a mystery, but a previously little explored papyrus from Egypt sheds new light on their history. The papyrus shows that the ancestors of the Elephantine Jews came originally from Samaria. Due to political circumstances, they left Israel and lived for a century in an Aramean environment. Around 600 BCE, they moved to Egypt. These migrants to Egypt did not claim a Jewish identity when they arrived, but after the destruction of their temple on the island they chose to deploy their Jewish identity to raise sympathy for their cause. Their story—a typical diaspora tale—is not about remaining Jews in the diaspora, but rather about becoming Jews through the diaspora.

Bedouin culture, the culture of desert-dwelling nomads, has existed for 4,500 years, including the era when the texts of the Hebrew Bible, or Old Testament, were composed. It is thus a good context for understanding much of the Bible’s often ambivalent content regarding economics, material culture, social values, social organization, legal practices, religious behavior, and oral traditions. The abundant and varied Bedouin materials in this book constitute a cultural document that supplements materials learned from other cultures of the Ancient Near East about the Bible. The plenitude of Bedouin materials in the Hebrew Bible, the common logic between Bedouin and biblical experiences, and the ancient proximity of Bedouin to what the Bible cites as Israelite abodes, ensure that the origin of almost all the biblical references presented in this book stemmed from Bedouin rather than other ancient cultures. This book, in detailing the profusion of Bedouin culture in the Bible, goes far toward establishing that the ancient Israelites did have a nomadic background, as they are portrayed. Through the prism of Bedouin culture we also gain fresh insights into our customary perspectives on prominent aspects of Judaism and their biblical origins, such as the Israelite god Yahweh (enunciated in Judaism as “Adonai”), the attribute of this god as unseen, the original significance of circumcision, the eating of unleavened bread during Passover, the dwelling in thatched booths during the Feast of Tabernacles, and the Jewish prohibitions against eating pork and other forbidden foods.

For much of the past two centuries, religion has been understood as a universal phenomenon, a part of the “natural” human experience that is essentially the same across cultures and throughout history. Individual religions may vary through time and geographically, but there is an element, religion, that is to be found in all cultures during all time periods. Taking apart this assumption, this book shows that the idea of religion as a sphere of life distinct from politics, economics, or science is a recent development in European history—a development that has been projected outward in space and backward in time with the result that religion now appears to be a natural and necessary part of our world. Examining a wide array of ancient writings, the book demonstrates that in antiquity, there was no conceptual arena that could be designated as “religious” as opposed to “secular.” Surveying representative episodes from a two-thousand-year period, while constantly attending to the concrete social, political, and colonial contexts that shaped relevant works of philosophers, legal theorists, missionaries, and others, it offers an account of the emergence of the concept of religion.

Biblical Truths addresses the question, How can a thinking person of the 21st century, who accepts the conclusions of modern science, historiography, and “facts,” continue to confess the traditional orthodox creeds of Christianity? How can such Christians continue to read the New Testament as a reliable source for “truth,” faith, and knowledge? Biblical Truths uses postmodern, antifoundational theories and philosophy to offer a ways of reading the Bible that are theologically faithful but intellectually respectable.

When the Gospel writings were first produced, Christian thinking was already cognizant of its relationship to ancient memorial cultures and history-writing traditions. Yet, little has been written about exactly what shaped the development of early Christian literary memory. This book explores the diverse ways in which history was written according to the Hellenistic literary tradition, focusing specifically on the time during which the New Testament writings came into being: from the mid-first century until the early second century CE. While acknowledging cases of historical awareness in other New Testament writings, the book traces the origins of this historiographical approach to the Gospel of Mark and Luke—Acts. The book shows how the earliest Christian writings shaped Christian thinking and writing about history.

Clemens August Graf von Galen, Bishop of Münster from 1933 until his death in 1946, is renowned for his opposition to Nazism, most notably for his public preaching in 1941 against Hitler's euthanasia project to rid the country of sick, elderly, mentally retarded, and disabled Germans. This biographical study of von Galen views him from a different perspective: as a complex figure who moved between dissent and complicity during the Nazi regime, opposing certain elements of National Socialism while choosing to remain silent on issues concerning discrimination, deportation, and the murder of Jews. The book places von Galen in the context of his times, describing how the Catholic Church reacted to various Nazi policies, how the anti-Catholic legislation of the Kulturkampf shaped the repertoire of resistance tactics of northwestern German Catholics, and how theological interpretations were used to justify resistance and/or collaboration. It discloses the reasons for von Galen's public denunciation of the euthanasia project and the ramifications of his openly defiant stance. The book reveals how the bishop portrayed Jews and what that depiction meant for Jews living in Nazi Germany. Finally, it investigates the creation of the image of von Galen as “Grand Churchman-Resister” and discusses the implications of this for the myth of Catholic conservative “resistance” constructed in post-1945 Germany.

Chinese Theology explores theological writings from mainland China in their historical, social, and textual contexts. From the dialogues of sixteenth-century scholars to the revolutionary writings of theological educators in the twentieth century or the micro-blogs of contemporary house-church pastors, the book concentrates on theologians (mostly from the liberal or intellectual wings of the churches) who question what a “Chinese” theology might mean, who engage with their environment, and who draw on Chinese culture to inform their understanding of God and the world. The book provides an overview of the evolution of Chinese theology from the Ming dynasty to the present while introducing detailed textual analysis of the writings of Xu Zongze, Zhao Zichen, Wu Leichuan, Ding Guangxun, and Yang Huilin. It argues that Chinese theologies need understanding of their textual context: Chinese theology cannot be understood without a sense of its literary form and of the social meaning of the text, as these shape the theology that emerges. In light of this argument, Chinese Theology obliquely critiques the tendency to regard Western systematic theology and its particular philosophical underpinnings and written forms as the standard for theological thinking.

The popularity of Kabbalah, a Jewish mystical movement at least 900 years old, has grown astonishingly within the context of the vast and ever-expanding social movement commonly referred to as the New Age. This book provides a broad overview of the major trends in contemporary Kabbalah together with in-depth discussions of major figures and schools. It places the “kabbalistic Renaissance” within the global context of the rise of other forms of spirituality, including Sufism and Tibetan Buddhism. The book shows how Kabbalah has been transformed by the events of the Holocaust and, following the establishment of Israel, by aliyah.

Christ Child is a book about Christian, Jewish, and Muslim memories of Jesus’ childhood. Its focus is the so-called Infancy Gospel of Thomas, a collection of stories originally entitled “The Childhood Deeds of Jesus.” In these stories, Jesus turns clay birds into live ones, curses people to death, and displays preternatural knowledge in school. Drawing on sociologies of cultural memory, the book explores how such infancy tales were transmitted and transformed by different generations of readers, how the figure of a young Jesus was “constantly reimagined … to conform to the eye and image of the beholder” (p. 197). The book is organized in three parts. Part 1 (chapters 1–2) provides an introduction to studies on memory and childhood, and documents the infancy stories’ controversial history of interpretation from antiquity to the present day. Part 2 (chapters 3–5) investigates “sites of memory” in the Graeco-Roman world—texts and material artifacts connected with birds, cursing, and elementary education—in order to understand how ancient readers would have tried to make sense of this enigmatic young Jesus. Part 3 (chapters 6–7) focuses on the way these stories were contested and reshaped in the context of Jewish-Christian and Christian-Muslim religious encounters. An epilogue and three appendixes include discussions of visual art connected with Jesus’ childhood and English translations of important primary sources. The end result is a fascinating book that traces how the Christ child occupied “a unique but ever-shifting place in late ancient and early medieval cultural memory” (p. 44).

The current configuration of capitalism, in which finance plays a dominant role, has the capacity to shape people in ways that hinder the development of any critical perspective on it. This book explores the various cultural forms of finance-dominated capitalism and suggests how their pervasive force in human life might be countered by Christian beliefs and practices with a comparable person-shaping capacity. In this way, the book reverses the project of the German sociologist Max Weber in his Protestant Ethic and the Spirit of Capitalism, while employing much the same methods as he used for discussing the relationship between religious beliefs and economic behavior. Weber showed how Christian beliefs and practices, by way of its work ethic, could form persons in line with what capitalism required of them. This book demonstrates the capacity of Christian beliefs and practices to help people resist the dictates of capitalism in its present, finance-dominated configuration.

When considering Jewish identity in Acts of the Apostles, scholars have often emphasized Jewish and Christian religious difference, an emphasis that masks the intersections of civic, ethnic, and religious identifications in antiquity. This book explores the depiction of Jewish and Christian identity by analyzing ethnicity within a broader material and epigraphic context. Examining Acts through a new lens, the book shows that the text presents Jews and Jewish identity in multiple, complex ways, in order to legitimate the Jewishness of Christians. The book begins with an overview of the importance of ethnicity and ethnic rhetoric to the formation of ancient Christian identity. It then situates Acts of the Apostles historically and examines previous scholarship on Jewish identity and Acts before moving on to focus on the production of Jewish identity and difference in Acts 2:5–13. The book assesses how Acts of the Apostles uses the image of Jewishness constructed in Acts 2:5–13 to depict the Jewishness of Christian non-Jews in the Jerusalem council (15:1–21), and explores how Acts of the Apostles and the Salutaris Foundation inscription each uses ethnic reasoning together with civic and imperial space to produce unified identities. The book concludes that Acts of the Apostles' rhetoric of Jewish and Christian identity should be situated within the context of Roman-era cities, in which ethnic, civic, and religious identities were inseparable. Placing Acts within this broader ethnic discourse emphasizes the Jewishness of Christians, even in Acts.

Prophet or messiah, the figure of Jesus serves as both the bridge and the barrier between Christianity and Islam. This book takes the reader on a personal, theological journey exploring the centrality of Jesus in Christian–Muslim relations. Christian and Muslim scholars have used Jesus and Christological themes for polemical and dialogical conversations from the earliest days to modern times. The book concludes with some reflections on the cross and its possible meaning in the Muslim faith. Through a careful analysis of selected works by major Christian and Muslim theologians during the formative, medieval, and modern periods of both religions, the book focuses on themes including revelation, prophecy, salvation, redemption, sin, eschatology, law, and love. How did some doctrines become the defining characteristics of one faith and not the other? What is the nature of the theological chasm between Christianity and Islam?

Followers of Muhammad b. 'Abd al-Wahhab, often considered to be Islam's Martin Luther, shaped the political and religious identity of the Saudi state while also enabling the significant worldwide expansion of Salafist Islam. Studies of the movement he inspired, however, have often been limited by scholars' insufficient access to key sources within Saudi Arabia. This book includes details from interviews and observations gathered from research in important Saudi archives. The text studies the Wahhabi religious movement from its founding to the modern day. Gleaning information from both written and oral sources and employing a multidisciplinary approach that combines history, sociology, and Islamic studies, the text presents a new reading of this movement that transcends the usual resort to polemics.

First published in Arabic in 1994, this book's controversial approach argued that conventional fundamentalist interpretations of the Quran and other Islamic religious texts are ahistorical and misleading. Conservative religious leaders accused this book's author of apostasy. Marking the first time a work by this author is available in its entirety in any Western language, this English edition makes the author's erudite interpretation of classical Islamic thought accessible to a wider audience at a critical historical moment. The book discusses the life and work of Nasr Hamid Abu Zayd (1943–2010); the rise of the Islamist movement, a phenomenon that Islamists call the Awakening; religious discourse; the Islamic left; and the problematic aspects of reading the religious texts themselves.

This book reevaluates the place of converts from Judaism in the narrative of Jewish history. Long considered beyond the pale of Jewish historiography, converts played a central role in shaping both noxious and positive images of Jews and Judaism for Christian readers. Focusing on German Jews who converted to Christianity in the sixteenth through mid-eighteenth centuries, it explores an extensive trove of their memoirs and other writings. These original sources illuminate the Jewish communities that the converts left, the Christian society they entered, and the unabating tensions between the two worlds in early modern German history. The book begins with the medieval images of converts from Judaism and traces the hurdles to social acceptance that they encountered in Germany through early modern times. The author examines the converts' complicated search for community, a quest that was to characterize much of Jewish modernity, and concludes with a consideration of the converts' painful legacies to the Jewish experience in German lands.

This book shows how the divine was an active participant in the economic spheres of the ancient Mediterranean world. Gods and goddesses were represented as owning goods, holding accounts, and producing wealth. The book argues that early Christ-followers also used financial language to articulate and imagine their relationship to the divine. It takes seriously the overlapping of themes such as poverty, labor, social status, suffering, cosmology, and eschatology in material evidence from the ancient Mediterranean and early Christian texts. The book begins with an overview of theo-economics, which is an intertwined theological and economic logic in which divine and human beings regularly enter into transactions with one another. It then moves on to discuss some of the contexts in which the gods and humans transacted in antiquity. The book examines the theo-economics of Philippians 1, with some consideration of Philippians 4, and moves on to evaluate Philippians 2–3. The book concludes that by taking seriously the ways in which persons in antiquity understood themselves to be participating in transactions with the divine, one can begin to break down some of the scholarly categories that separate theology from economics.