A recent phenomenon in New Testament research is the involvement of Jewish scholars. They perform the vital task of correcting Christian misunderstandings, distortions, stereotypes, and calumnies, with the aim of recovering the various Jewish contexts of Jesus, Paul, and the early Christian movement.
Billy Graham’s death on 21 February, 2018, unleashed a flood of commentary on his life and legacy, much of it positive, some of it sharply negative. Both the length of his career and the historical moment at which he died contributed to the complexity of this discussion. His views on many subjects, including nuclear proliferation, the environment, global humanitarianism, and women’s ordination, changed over time.
What is church? In the social sciences, church is ordinarily conceptualized as a physical gathering place where religious people go for worship and fellowship. Church is sacred; it is not secular. With this idea of church in mind, sociologists find that U.S. Christian youth (particularly young white men) are dropping out of church. Some are dropping out because they have lost faith in God. Others, however, are leaving church because they feel alienated from organized religion, not because they stopped being Christians. This rise in “unchurched believers” raises a question: how are Christian youth creating and expressing church beyond the confines of a religious institution?
T. S. Eliot admired the way seventeenth-century poets could bring diverse materials together into harmony, and for whom thought and feeling were combined in a unified sensibility. However, he famously described a kind of dissociated sensibility that set in at the end of the century with the advent of mechanical philosophy and materialist science.
hen is a property tax dispute between a church and a municipality an international controversy? When the church is the Church of the Holy Sepulchre and the municipality is the city of Jerusalem. The Church of the Holy Sepulchre is one of the holiest sites in Christianity. The Church takes its name from what is traditionally believed to be the tomb of Jesus located within the Church.
The sacred is where you find it. We would be foolish to ignore human awe in contemplating the eternal stability of the night sky and envy for the flight of birds that seemed to fly between the earthly, somewhat troublesome world of constant change, and what appeared to be eternal heavenly realms. The ancient depictions of winged females, and not winged males, suggest women were perceived as having some special power that men did not.
Why haven’t the insights of critical theory been more widely incorporated into the work of religious studies scholars in particular, and humanists more generally? Conversely, why have critical theorists missed the cross-cultural patterns of signification that have shaped post-tribal hierarchies for millennia, when they are so adept at finding hidden epistemological linkages within western political hegemonies?
Humanism doesn’t get much good press these days. In many circles it comes accompanied by an adjective—secular—and a diatribe: A war of philosophy and of what defines morality is being fought daily in the media, judicial benches and legislative halls across the Western world. On one side stand fundamentalist Protestantism and conservative Catholicism and on the other side secular humanism.
“These were some of the original questions in biblical archaeology that intrigued the earliest pioneers of the field. They still resonate today but are far from being answered.” In the following excerpt from Biblical Archaeology: A Very Short Introduction, Eric H. Cline explains the interests of biblical archaeologists, and explores the types of questions that those in the field set out to answer.
In his recent post, “Declining Exposure to Religious Diversity” (24 January), Jeremy Bauer-Wolf notes some striking results of a survey conducted by the Interfaith Youth Core of more than 7,000 students at 122 American colleges and universities. The survey measures the extent of their interfaith experiences on campus, and tracks developments in their attitudes toward religious diversity.
The Protestant Reformation of the sixteenth century has long been associated with a reprioritization of the senses, with a shift from visual to verbal piety and from religious images to words. In many parts of northern Europe, the rich visual culture of the late-medieval church—sculptures, altarpieces, paintings, stained glass, and ecclesiastical treasures—fell victim to the purifying zeal of iconoclasts.
“Kill them. The Lord will know those that are his.” This statement, attributed to a Cistercian abbot at the sack of Béziers in 1209, encapsulates for the modern mind the essence of the Albigensian Crusade (1208-1229). However, a view of the Albigensian Crusade that encompasses only its violence will miss a great deal of the movement’s significance.
Spanish historians and antiquarians in the sixteenth and seventeenth centuries revised the medieval reception of Islamic monuments in the Peninsula as architectural wonders and exotic trophies. They endeavoured to re-appropriate these hybrid architectures by integrating them into a more homogeneous cultural memory focused on Spain’s Roman and Christian past.
We are obsessed with lying, a subject which has been much in the news recently. Indeed, a main concern has been the production of ‘fake news’, news that is a lie. The issue is of fundamental importance: if we don’t have proper evidence and accurate testimony then we can never get to the truth. The Reformation shows us that this is not a new phenomenon, but one that has been ever-present in history.
One of the side effects of the Protestant Reformation was intense scrutiny of the biblical canon and its contents. Martin Luther did not broach the issue in his 95 Theses, but not long after he drove that fateful nail into the door of the Wittenberg chapel, it became clear that the exact contents of the biblical canon would need to be addressed. Luther increasingly claimed that Christian doctrine should rest on biblical authority.
To a great extent, Jews have realized the promise of Washington’s America. They have been much admired, in no small part because of the belief that they are the progenitors of the biblical spirit on which America was built. It was this recognition that prompted Washington’s successor, John Adams, to declare of the Jews in 1808: “They are the most glorious nation that ever inhabited this Earth.”