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These two volumes collect some of the most influential and important scholarly essays by the late Morton Smith (1915-1991), for many years Professor of Ancient History at Columbia University in New York City. Smith was admired and feared for his extraordinary ability to look at familiar texts in unfamiliar ways, to re-open old questions, to pose new questions, and to demolish received truths. He practiced the "hermeneutics of suspicion" to devastating effect. His answers are not always convincing but his questions cannot be ignored. The essays of Volume I center on the Hebrew Bible ("Old Testament"), Ancient Israel and Ancient Judaism, of Volume II on the Christian Bible ("New Testament"), Early Christianity and Ancient Magic. Volume II also contains an assessment of Smith's scholarly achievement and a complete list of his publications.
These two volumes collect some of the most influential and important scholarly essays by the late Morton Smith (1915-1991), for many years Professor of Ancient History at Columbia University in New York City. Smith was admired and feared for his extraordinary ability to look at familiar texts in unfamiliar ways, to re-open old questions, to pose new questions, and to demolish received truths. He practiced the "hermeneutics of suspicion" to devastating effect. His answers are not always convincing but his questions cannot be ignored. The essays of Volume I center on the Hebrew Bible ("Old Testament"), Ancient Israel and Ancient Judaism, of Volume II on the Christian Bible ("New Testament"), Early Christianity and Ancient Magic. Volume II also contains an assessment of Smith's scholarly achievement and a complete list of his publications.
"Men are haunted by the vastness of eternity" The opening line of the film Troy captures the tragic essence of personal mortality: ones' passing into oblivion and fading from all memory. Since the prehistoric dawn of humanity death has shadowed everyone’s footsteps. Even into the current scientific era religion has long been the only defense. The sole comfort against oblivion offering a promise of new life or even immortality. The Geologic Model of Religion is a sympathetic study of this defense from its ancient beginnings, drawing upon archaeology, anthropology and comparative religion to clearly explain one of the most complex subjects known. From the study a new model emerges which: * Decomposes religion into its distinct worldview and afterlife paradigms * Categorizes evidence of belief systems held by prehistoric hunter-gatherers, culminating in the Temples of Rebirth such as Gobekli Tepe * Concludes that spirituality began in the Fertile Crescent 11,000 years ago, spreading with the Neolithic revolution throughout the world * Shows why judgment in afterlife was the keystone in the emerging edifice of civilization, and how it enabled hierarchies overcoming Dunbar's number which limited village sizes * Overviews the interaction between science and religion and projects the ultimate fate of religion itself There might be 100,000 books written about religion but the Geologic Model of Religion is unlike any other. Drawing upon evidence from anthropology, archaeology and scripture religion is divided into worldviews and afterlife paradigms. This new model evidences several long lost prehistoric religious belief systems and explains the origin of spirituality in settled societies.
The formula 'for the life of' is often found in votive inscriptions, cast in Aramaic and other languages, which originate from the Syrian-Mesopotamian desert and adjacent areas and which roughly date from the first three centuries A.D. They belong to objects like statues and altars that usually were erected in temples and other structures with a ritual or sacred function. The inscriptions establish a relationship between the dedicator and one or more beneficiaries, those persons for whose life the dedication was made. Since the social context evidently bears on both the meaning of the inscriptions as well as the status of the dedications, this volume deals with the nature of the relationships and the socio-religious function the dedications perform.
The Dictionary of Deities and Demons in the Bible (DDD) is the single major reference work on the gods, angels, demons, spirits, and semidivine heroes whose names occur in the biblical books. Book jacket.
'Ancient Greek and Semitic languages resorted to a large range of words to name the divine. Gods and goddesses were called by a variety of names and combinations of onomastic attributes. This broad lexicon of names is characterised by plurality and a tendency to build on different sequences of names; therefore, the Mapping Ancient Polytheisms project focuses on the process of naming the divine in order to better understand the ancient divine in terms of a plurality in the making. A fundamental rule for reading ancient divine names is to grasp them in their context - time and place, a ritual, the form of the discourse, a cultural milieu...: a deity is usually named according to a specific situation. From Artemis Eulochia to al-Lat, al-'Uzza and Manat, from Melqart to "my rock" in the biblical book of Psalms, this volume journeys between the sanctuary on Mount Gerizim and late antique magical practices, revisiting rituals, hymnic poetry, oaths of orators and philosophical prayers. While targeting different names in different contexts, the contributors draft theoretical propositions towards a dynamic approach of naming the divine in antiquity.'
The Christian Reception of the Hebrew name of God has not previously been described in such detail and over such an extended period. This work places that varied reception within the context of early Jewish and Christian texts; Patristic Studies; Jewish-Christian relationships; Mediaeval thought; the Renaissance and Reformation; the History of Printing; and the development of Christian Hebraism. The contribution of notions of the Tetragrammaton to orthodox doctrines and debates is exposed, as is the contribution its study made to non-orthodox imaginative constructs and theologies. Gnostic, Kabbalistic, Hermetic and magical texts are given equally detailed consideration. There emerge from this sustained and detailed examination several recurring themes concerning the difficulty of naming God, his being and his providence.