One of the most powerful traditions of the Jewish fascination with language is that of the Name. Indeed, the Jewish mystical tradition would seem a two millennia long meditation on the nature of name in relation to object, and how name mediates between subject and object. Even within the tide of the 20th century’s linguistic turn, the aspect most notable in – the almost entirely secular - Jewish philosophers is that of the personal name, here given pivotal importance in the articulation of human relationships and dialogue. The Name of God in Jewish Thought examines the texts of Judaism pertaining to the Name of God, offering a philosophical analysis of these as a means of understanding the metaphysical role of the name generally, in terms of its relationship with identity. The book begins with the formation of rabbinic Judaism in Late Antiquity, travelling through the development of the motif into the Medieval Kabbalah, where the Name reaches its grandest and most systematic statement – and the one which has most helped to form the ideas of Jewish philosophers in the 20th and 21st Century. This investigation will highlight certain metaphysical ideas which have developed within Judaism from the Biblical sources, and which present a direct challenge to the paradigms of western philosophy. Thus a grander subtext is a criticism of the Greek metaphysics of being which the west has inherited, and which Jewish philosophers often subject to challenges of varying subtlety; it is these philosophers who often place a peculiar emphasis on the personal name, and this emphasis depends on the historical influence of the Jewish metaphysical tradition of the Name of God. Providing a comprehensive description of historical aspects of Jewish Name-Theology, this book also offers new ways of thinking about subjectivity and ontology through its original approach to the nature of the name, combining philosophy with text-critical analysis. As such, it is an essential resource for students and scholars of Jewish Studies, Philosophy and Religion.

Contributions by Janet Allured, Lisa Pertillar Brevard, Jami L. Carlacio, Cheryl J. Fish, Angela Hornsby-Gutting, Jennifer McFarlane-Harris, Neely McLaughlin, Darcy Metcalfe, Phillip Luke Sinitiere, P. Jane Splawn, Laura L. Sullivan, and Hettie V. Williams Activism in the Name of God: Religion and Black Feminist Public Intellectuals from the Nineteenth Century to the Present recognizes and celebrates twelve Black feminists who have made an indelible mark not just on Black women’s intellectual history but on American intellectual history in general. The volume includes essays on Jarena Lee, Theressa Hoover, Pauli Murray, and Alexis Pauline Gumbs, to name a few. These women’s commitment to the social, political, and economic well-being of oppressed people in the United States shaped their work in the public sphere, which took the form of preaching, writing, singing, marching, presiding over religious institutions, teaching, assuming leadership roles in the civil rights movement, and creating politically subversive print and digital art. This anthology offers readers exemplars with whose minds and spirits we can engage, from whose ideas we can learn, and upon whose social justice work we can build. The volume joins a burgeoning chorus of texts that calls attention to the creativity of Black women who galvanized their readers, listeners, and fellow activists to seek justice for the oppressed. Pushing back on centuries of institutionalized injustices that have relegated Black women to the sidelines, the work of these Black feminist public intellectuals reflects both Christian gospel ethics and non-Christian religious traditions that celebrate the wholeness of Black people.

The understanding of God's name YHWH is so controversial that it is eventually the controversy of controversies, or the ultimate controversy. Indeed, why most of competent Hebrew scholars propagate patently false explanations about God's name? Why do the Jews refuse to read God's name as it is written and read Adonay "my Lord" (a plural of majesty) instead of it? Why God's name is usually punctuated e, â (shewa, qamats) by the Masoretes what makes its reading impossible, because the 4 consonants of the name YHWH must have at least 3 vowels (long or short) to be read, like the words 'aDoNâY and 'eLoHîM "God" (a plural of majesty), which have 4 consonants and 3 vowels? At last, why the obvious reading "Yehowah", according to theophoric names, which all begin by Yehô-, without exception, is so despised, and why the simple biblical meaning, "He will be" from Exodus 3:14, is rejected.

Jeremiah Burroughs (1599-1646), was a brilliant Reformed preacher of the Gospel, and an astute theologian. He ministered with pastoral sensitivity and a zealous desire to glorify God in his preaching and writing. This amazing study by Jeremiah Burroughs is set on Isaiah 47:4, “THE LORD OF HOSTS is his Name.” It was initially preached as a result of the impending civil war in England, but has much to teach Christians concerning God as a God of war, and the church as the church militant. His purpose is to point Christians to this, “name of God,” and to sanctify this name in our hearts, in such times of reformation when there is much opposition to reforming the church and living a godly life. He shows that God is a God of War, that he orders war in his providence, that he will use it for his glory and that it will show forth his name as glorious. In a spiritual manner, and a practical one, Burroughs also demonstrates that God raises up all his children to be soldiers under Christ’s military discipline. Such warriors under Christ look to be humble and contrite in spirit, will not be a slave to the devil, or any of his own lusts or the lusts of other men. Such a resoluteness of spirit manifests itself in dangerous times, in a readiness to join with the brethren of the church in difficult services, in which there is much trouble while they live in this world. They have a spirit which is befitting this great Captain, and aims at pleasing God in all their works. One might think, initially, “Why study the God of war?” Since God is the LORD OF HOSTS, which is no small theme throughout the Bible, and is the very substance of triumph and victory in the covenant of God, through Christ, in the power of the Spirit, then such thoughts should raise our minds to give glory to the LORD OF HOSTS, the God of war, as the majestic warrior King. This work is not a scan or facsimile, and has been updated in modern English for easy reading. It also has an active table of contents for electronic versions.

I could dream in poetry, could summon words for spiritual experience, could name God in twelve ways and in ten times and places in history. Award-winning writer Karen Salyer McElmurray details her life's journey across continents and decades in a poetic collection that is equal parts essay-as-memoir, memoir-as-Künstlerroman, and travelogue-as-meditation. It is about the deserts of India. A hospital ward in Maryland. The blue seas of Greece. A greenhouse in Virginia. It is about the spirit houses of Thailand. The mountains of eastern Kentucky. The depths of the Grand Canyon. A creative writing classroom in Georgia. An attic in a generations-old house. It is about coming to terms with both memory and the power of writing itself. At turns lyrical, poignant, and alluring, McElmurray probes her personal history from the stance of different places, perspectives, and vulnerabilities as she tenderly and fiercely searches for acceptance and a place to call home.

Derrida and Religion: Other Testaments represents the most comprehensive attempt to date to explore, adapt, and test Derrida's contributions and influence on the study of theology, biblical studies, and the philosophy of religion. With over twenty original essays from highly-respected scholars such as John Caputo, Daniel Boyarin, Edith Wyschogrod, Tim Beal, and Gil Anidjar, Derrida and Religion will quickly become the locus classicus for those interested in the increasingly vibrant work on religion and deconstruction and postmodernism.

Lyn Brakeman was among the first women to enter the ordination process in the Episcopal Church just after the General Convention voted in 1976 that women could be priests. The bishop of her diocese had voted against ordaining women priests and hospitality towards female aspirants was guarded at best. So why would a forty-year-old institutional naif, suburban housewife, and mother of four enter such unfriendly territory to seek priestly ordination at a time when her personal life was in chaos? Things would have been easier had she been a man and had she not read Betty Friedan, not been headed for divorce, and not engaged in sins beginning with "a." How did she manage to stay this course? Brakeman offers no easy answers but tackles difficult issues--addiction, death and grief, divorce, the nature of priesthood, church politics, Christian feminism, and Jesus the Christ--with candor. Her story is held together by her spiritual connection to the voice of God from within and her growing conviction that the nature of divinity is gender-free; hence, theological language in sanctuary and classroom must reflect this truth in a balanced way.