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In the composition of this book I experienced a growing conviction that the thing with which we believe we are familiar is not the New Testament; it is a conventionalized popular understanding of the New Testament. The simplicity of the New Testament can be deceptive. We have lived with it so long that its explosive power has become sweet reasonableness. I have noticed this not as a preacher but simply as a professional interpreter. It is our office to explain the text....The New Testament interpreter finds that he has the unpleasant task of liberating the text from certain encumbrances. John L. McKenzie, from the preface
A text and study of Heraclitus' philosophical utterances whose subject is the world as a whole rather than man and his part in it.
While Volume I of this two-volume monograph focuses on the deity pantheon of the sixteenth-century Mantramahodadhi, this volume compares for the first time deity descriptions extracted from two earlier and closely related texts, the anonymous Prapañcasāra (ca. tenth century) and Lakṣmaṇadeśika’s Sāradātilaka (tenth/eleventh centuries). The latter work, though based on the Prapañcasāra, treats the topics independently and incorporates new deity descriptions while omitting others. Both texts are still influential and are frequently cited. The Sanskrit text of the 78 deity descriptions extracted from the Prapañcasāra and the 101 descriptions from the Sāradātilaka is based on a comparison of different printed editions of these texts, as well as citations found in other works. The Sanskrit text is presented with a literal translation and remarks on the iconography. The introductory section addresses basic questions related to these two works. In addition, a new edition and translation of the important chapters I (on cosmogony) and 25 (on yoga) of the Sāradātilaka are presented in two appendices. A large number of illustrations of deities complement the volume. The print edition is available as a set of two volumes (9789069801193).
Bynum examines several periods between the 3rd and 14th centuries in which discussions of the body were central to Western eschatology, and suggests that Western attitudes toward the body that arose from these discussions still undergird our modern notions of the individual. He explores the "plethora of ideas about resurrection in patristic and medieval literature--the metaphors, tropes, and arguments in which the ideas were garbed, their context and their consequences," in order to understand human life after death.