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Some degree of spiritual enlightenment must be supposed to account for the overall tolerance, even receptivity, of the people; though they refused to comply with the prophets' uncompromising demands, and occasionally persecuted one or another of them, as a rule they allowed them to preach, and even spawned devotees who reverently preserved their speeches until canonization. Unsupported by power and wealth, the classical prophets can have persisted for centuries only because they were rooted in loamy spiritual soil. The populace constituting that soil deserves to be appreciated no less than the exotic flowers that towered above it. What was the spiritual loam that prepared Israel's soil so that prophecy could thrive in it? Any answer to this question must give due consideration to the popular life of prayer. For it was in extemporized praying that the Israelites experienced a nonmagical approach to God in which form was subordinate to content; here, in immediate contact with a God who searched the conscience and the heart, they were sensitized to sincerity in self-disclosure to God; and, finally, it was in prayer that they had constantly to face the issue of adjusting their ways to God's in order to obtain his favor. Greenberg finds in this rich life of private prayer a setting for the high religious ideas--and the scathing critique of worship--which characterized the genius of the prophets of the eighth and ninth centuries BC. This masterful evaluation of biblical prose prayer, a tradition independent of experts and special places, suggests an explanation for the unprecedented democratization of worship in postbiblical Judaism.
Some degree of spiritual enlightenment must be supposed to account for the overall tolerance, even receptivity, of the people; though they refused to comply with the prophets' uncompromising demands, and occasionally persecuted one or another of them, as a rule they allowed them to preach, and even spawned devotees who reverently preserved their speeches until canonization. Unsupported by power and wealth, the classical prophets can have persisted for centuries only because they were rooted in loamy spiritual soil. The populace constituting that soil deserves to be appreciated no less than the exotic flowers that towered above it. What was the spiritual loam that prepared Israel's soil so that prophecy could thrive in it? Any answer to this question must give due consideration to the popular life of prayer. For it was in extemporized praying that the Israelites experienced a nonmagical approach to God in which form was subordinate to content; here, in immediate contact with a God who "searched the conscience and the heart," they were sensitized to sincerity in self-disclosure to God; and, finally, it was in prayer that they had constantly to face the issue of adjusting their ways to God's in order to obtain his favor. Greenberg finds in this rich life of private prayer a setting for the high religious ideas--and the scathing critique of worship--which characterized the "genius" of the prophets of the eighth and ninth centuries BC. This masterful evaluation of biblical prose prayer, a tradition independent of experts and special places, suggests an explanation for the unprecedented democratization of worship in postbiblical Judaism.
Christians often say, "In Jesus' name" to close their prayers. But is this truly a desire of the heart or a perfunctory "Yours Truly" to God? Bryan Chapell says we should begin our prayers in Jesus' name-we should be Praying Backwards. In this practical and inspiring book, he shows readers that to truly pray in Jesus' name is to reorder one's priorities in prayer-and in life-away from oneself and towards Jesus and his kingdom. It is to pray believing in the power and the goodness of the One who hears, and thus to pray boldly, expectantly, and persistently. Readers seeking to transform their prayer lives will find wonderful direction in Praying Backwards.
Proems, taut tales, small stories with rhythm and blues and grace and bruise and laughter between the lines. Brian Doyle’s The Kind of Brave You Wanted to Be is a book of cadenced notes on the swirl of miracle and the holy of attentiveness; a book about children and birds, love and grief and everything alive, which is to say all prayers.
Balentine invites the reader to consider several aspects of prayer in the Hebrew Bible: prayer and the depiction of character, prayer and the characterization of God, prayers for divine justice, the lament tradition, sensible praise, prayer in Old Testament theology, and the motif of the church as "a house of prayer".
Paperback edition available from the Society of Biblical Literature (www.sbl-site.org).
Nearly all Christians would affirm the centrality of prayer for a healthy Christian life. And yet, for many, prayer is often a challenge, requiring intense personal commitment and self-discipline. However, as Megan Hill points out in Praying Together, our normal approach to prayer leaves out a crucial component: other people. While personal prayer is important, God designed the church to be a community of believers who regularly pray together. Exploring the Bible's rich teaching on what it means to gather at God's throne with one voice, Hill lays a theological foundation for corporate prayer and offers practical guidance for making it a reality—in our families, churches, and communities.
This is the study of an anonymous ancient work, usually called Joseph and Aseneth, which narrates the transformation of the daughter of an Egyptian priest into an acceptable spouse for the biblical Joseph, whose marriage to Aseneth is given brief notice in Genesis. Kraemer takes issue with the scholarly consensus that the tale is a Jewish conversion story composed no later than the early second century C.E. Instead, she dates it to the third or fourth century C.E., and argues that, although no definitive answer is presently possible, it may well be a Christian account. This critique also raises larger issues about the dating and identification of many similar writings, known as pseudepigrapha. Kraemer reads its account of Aseneth's interactions with an angelic double of Joseph in the context of ancient accounts of encounters with powerful divine beings, including the sun god Helios, and of Neoplatonic ideas about the fate of souls. When Aseneth Met Joseph demonstrates the centrality of ideas about gender in the representation of Aseneth and, by extension, offers implications for broader concerns about gender in Late Antiquity.
This momentous, critically acclaimed series is truly a people's prayer book, one that provides a diverse and exciting commentary to the traditional liturgy. It will help you find new wisdom and guidance in Jewish prayer, and bring the liturgy into your life. It also has received significant attention in the Christian world. The major sections of the prayer book each are covered in separate volumes in this series. My People's Prayer Book provides in each volume: The traditional Hebrew text A modern translation (designed to let people know exactly what the prayers actually say) Commentators from all perspectives of the Jewish world, some of today's most respected Jewish scholars and teachers, who cover the prayer book's connections to the Bible, history, traditional law, kabbalistic wisdom, feminism, modern developments and much more This stunning work, an important expression of the spiritual revival of our times, enables all worshipers to claim their connection to the heritage of the traditional Jewish prayer book. It rejuvenates Jewish worship in today's world, and makes its power accessible to all.