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An important new look at community and identity in early Christianity.
Renowned scholar Alan F. Segal offers startlingly new insights into the origins of rabbinic Judaism and Christianity. These twin descendants of Hebrew heritage shared the same social, cultural, and ideological context, as well as the same minority status, in the first century of the common era. Through skillful application of social science theories to ancient Western thought, including Judaism, Hellenism, early Christianity, and a host of other sectarian beliefs, Segal reinterprets some of the most important events of Jewish and Christian life in the Roman world. For example, he finds: — That the concept of myth, as it related to covenant, was a central force of Jewish life. The Torah was the embodiment of covenant both for Jews living in exile and for the Jewish community in Israel. — That the Torah legitimated all native institutions at the time of Jesus, even though the Temple, Sanhedrin, and Synagogue, as well as the concepts of messiah and resurrection, were profoundly affected by Hellenism. Both rabbinic Judaism and Christianity necessarily relied on the Torah to authenticate their claim on Jewish life. — That the unique cohesion of early Christianity, assuring its phenomenal success in the Hellenistic world, was assisted by the Jewish practices of apocalypticism, conversion, and rejection of civic ritual. — That the concept of acculturation clarifies the Maccabean revolt, the rise of Christianity, and the emergence of rabbinic Judaism. — That contemporary models of revolution point to the place of Jesus as a radical. — That early rabbinism grew out of the attempts of middle-class Pharisees to reach a higher sacred status in Judea while at the same time maintaining their cohesion through ritual purity. — That the dispute between Judaism and Christianity reflects a class conflict over the meaning of covenant. The rising turmoil between Jews and Christians affected the development of both rabbinic Judaism and Christianity, as each tried to preserve the partly destroyed culture of Judea by becoming a religion. Both attempted to take the best of Judean and Hellenistic society without giving up the essential aspects of Israelite life. Both spiritualized old national symbols of the covenant and practices that consolidated power after the disastrous wars with Rome. The separation between Judaism and Christianity, sealed in magic, monotheism, law, and universalism, fractured what remained of the shared symbolic life of Judea, leaving Judaism and Christianity to fulfill the biblical demands of their god in entirely different ways.
These twenty-two stories depict Genesis chapters 23 through 41, covering the sweeping epic of the family of Abraham. Here are many old favorites such as Isaac and Rebekah, Jacob and Esau and the adventures of Joseph in Egypt.
In this thoroughly revised and updated edition of a classic reference work, topics like Christology, justification, and hermeneutics receive careful treatment by trusted specialists. New topics like politics, patronage, and different cultural perspectives expand the volume's breadth and usefulness for scholars, pastors, and students today.
This book is a greatly revised and expanded edition of Richard Bauckham's acclaimed God Crucified: Monotheism and Christology in the New Testament (1999), which helped redirect scholarly discussion of early Christology.
This highly anticipated two-book fourth volume in N. T. Wright's magisterial series, Christian Origins and the Question of God, is destined to become the standard reference point on the subject for all serious students of the Bible and theology. The mature summation of a lifetime's study, this landmark book pays a rich tribute to the breadth and depth of the apostle's vision, and offers an unparalleled wealth of detailed insights into his life, times, and enduring impact.
Critically acclaimed and bestselling author James Carroll has explored every aspect of Christianity, faith, and Jesus Christ except this central one: What can we believe about -- and how can we believe in -- Jesus in the twenty-first century in light of the Holocaust and other atrocities of the twentieth century and the drift from religion that followed?
Back cover: Is Mark's Jesus included in the divine identity of God? In the first research to apply an identity theory from the social sciences to the study of Jesus, Beniamin Pascut redescribes Jesus' divinity by attending to his authority to forgive.
In discussions of Paul's letters, much attention has been devoted to statements that closely identify Christ with Israel's God (i.e., 1 Cor 8:6). However, in Rom 3:30 and Gal 3:20, Paul uses the phrase "God is one" to link Israel's monotheistic confession and the inclusion of the Gentiles in the people of God. Therefore, this study traces the OT and early Jewish backgrounds of the phrase "God is one" and their possible links to Gentile inclusion. Following this, Christopher Bruno examines the two key Pauline texts that link the confession of God as one with the inclusion of the Gentiles. Bruno observes a significant discontinuity between the consistent OT and Jewish interpretations of the phrase and Paul's use of "God is one" in relation to the Gentiles. In the both the OT and earlyJewish literature, the phrase functions as a boundary marker of sorts, distinguishing the covenant people and the Gentiles. The key exception to this pattern is Zech 14:9, which anticipates the confession of God as one expanding to the nations. Similarly, in Romans and Galatians, the phrase is not aboundary marker, but rather grounds the unity of Jew and Gentile. The contextand arguments in Rom 3:30 and Gal 3:20 lead to the conclusion that Paul's monotheism must now be understood in light of the Christ event; moreover, Zech14:9 may play a significant role in the link between Paul's eschatological monotheism and his argument for the inclusion of the Gentiles in Romans and Galatians.