According to the Bible, ancient Israel's neighbors worshipped a wide variety of gods. In recent years, scholars have sought a better understanding of this early polytheistic milieu and its relation to Yahweh, the God of Israel. Drawing on ancient Ugaritic texts and looking closely at Ugaritic deities, Mark Smith examines the meaning of "divinity" in the ancient near East and considers how this concept applies to Yahweh.

The philosophy of religion has been dominated by monotheists and atheists for centuries now. But, polytheism deserves to be restored to its respected position, and The Case for Polytheism sets out some reasons why. By developing a notion of godhood and employing a set of novel and neglected arguments, the author constructs a rigorous but accessible case for the existence of multiple gods.

This book is a theological and political exploration of how Christianity may be compatible with polytheism, arguing that there is no singular "orthodoxy", rather we see "polydoxy". Conceptually deconstructing the distinction between monotheism and polytheism, it advances multi-devotionalism and mono-devotionalism as analytically preferable terminology. It starts by exploring notions of polytheism in the Old(er) Testament, New(er) Testament, and Christian developments of the Trinity over subsequent centuries, before placing Christianity in comparative dialogue with Islam, Judaism, and Hinduism. Employing a decolonial and feminist stance, the book proceeds to examine global Christianities, focusing on African and Asian theologies as well as Goddess traditions. It concludes by offering five options for developing a theology of Christian polytheism: Henotheist originalism, theologies of plurality, generous orthodoxy, atheistic Christian polytheism, and a theology of polytheistic excess. This original and compelling volume is essential reading for scholars of Christian Systematic Theology and Modern Theology.

In this volume, renowned experts in psychoanalysis reflect on the relationship between psychoanalysis and religion, in particular presenting various controversial interpretations of the question if and to what extent monotheism semantically and structurally fits psychoanalytic insights. Some essays augment traditional religious critiques of Freudianism with later religio-philosophical theories on, for example, femininity. Others explore the relation between psychopathology and morality from the Freudian premise that psychopathology shows in an excessive way aspects or mechanisms of the human psyche that constitute our subjectivity, moral capacities, and behavior.Contributors: Andreas De Block, KU Leuven-University of Leuven; Fethi Benslama, University of Paris Diderot; Sergio Benvenuto, ISTC, Rome; Gohar Homayounpour, Shahid Beheshti University, Tehran; Felix de Mendelssohn, Sigmund Freud University, Vienna; Julia Kristeva, University of Paris Diderot; Lode Lauwaert, KU Leuven-University of Leuven; Siamak Movahedi, University of Massachusetts; Wolfgang Muller-Funk, University of Vienna; Gilles Ribault, University of Paris Diderot; Céline Surprenant, University of Sussex; Inge Scholz-Strasser, Sigmund Freud Foundation; Herman Westerink, University of Vienna; Joel Whitebook, Columbia University; Moshe Zuckermann, Tel Aviv University

Monotheism and Tolerance suggests a way to deal with the intractable problem of religiously motivated and justified violence.

This is the first published book-length treatment on Paul Tillich and Judaism, which is a neglected aspect of Tillich’s thought. It has three compelling features. First, pivotal biographical details show the importance of Judaism for Tillich, and that he ardently opposed anti-Semitism before WWII and after the Holocaust. Second, Tillich’s theological method is examined in key primary sources to show how he maintains continuity between Judaism and Christianity. The primary source analysis includes his 1910 and 1912 dissertations on Schelling, the 1933 The Socialist Decision, the 1952 Berlin lectures on “the Jewish Question,” and his final public lecture on the importance of the history of religion for systematic theology. Particular attention is paid to his dialectical and theological history of religion. Third, Tillich’s positive theology of Judaism contrasts sharply with the many complex, negative ways in which Judaism is portrayed in Western thought. This contributes significantly to our understanding the evolving history of Christian anti-Judaism.

Have you ever wondered why there is so much religious diversity in the world? How did this story of humanity begin and what ancient wisdom has been lost along the way? Can you believe in God and not be religious? Or simply put, why do human beings have a need to believe in something… anything? This book is a journey through the genesis of faith, the evolution of ancient spiritual practices, the dawn of major world religions and an exploration of the emerging frontiers of New Age spirituality.

What is lifeaccording to the purpose of creation? What Makes a Christianity's life truly Happy? Who is the God of The Christianity? Everyone wants to live a happy life - that is why he strives again wealth,honor, power, family, academic achievment, good healty, etc...But what one obtains from these things of the world is like mirage. The worldly happiness is only transitory and not of eternal nature. Human beings strive to grasp this elusive happiness only to fall down exhausted. At the end of the day when man is about to depart this life, he realizes and confesses that "life is futile." Then what makes Christian's life truly happy? The answer is to live according to the Creator's purpose oc creation. God created the world so that He will receive praise and glory. Since the purpose of creating us was such, we human beings can only be truly happy when we live according to this purpose of creation. Because this happiness is directly given by our Creator God, this joy from God is beyond human expression, and it is great, profound and eternal. Indonesia translation Setiap orang ingin hidup bahagia, itulah sebabnya ia berjuan untuk mendapatkan kekayaan, kehormatan, kekuasaan, keluarga, prestasi akademik, kesehatan yang baik, dan sebagainya. Tetapi seseorang yang mendapatkan hal-hal dari dunia ini adalah seperti khayalan belaka. Kebahagian dunia ini hanya bersifat sementara dan tidak abadi. Manusia berjuang untuk mendapatkan kebahagian semu tersebut, dan mereka akan menjadi penat/lelah. Pada akhirnya ketika manusia terpisah dari hidupnya, dia menyadari dan mengakui bahwa :hidup adalah sia-sia." Jadi apa yang membuat hidup seorang Kristen benar-benar bahagia? Jawabannya adalah hidup menurut tujuan penciptaan Sang Pencipta. Allah menciptakandunia agar Dia menerima pujian dan kemulian. Karena tujuan menciptakan kita adalah seperti iyu, kita manusia hanya bisa menjadi benar-benar bahagia ketika hidup menurut tujuan penciptaan. Karena kebahagian in secara langsung diberikan oleh Allah Sang Pencipta kita, sukacita ini dari Allah melebihi segala ekspresi manusia, dan itu sangat besar, dalam dan abadi.

Reproduction of the original: Mythology Among the Hebrews by Ignaz Goldziher

In the letter to the Hebrews, we read 'At various times in the past and in various different ways, God spoke to our ancestors...' (Hebrews 1.1). 'At various times and in various ways', that is what this book is all about. Just how did God 'speak' to our ancestors? How did God make an abiding presence know in creation? It is an attempt to penetrate the varied manifestations of this Presence in the world and the religious sensitivities of humanity that help make us aware of this presence. This study revolves around the origins and ideas of the world's major living religions of the eastern half of the world. The different ways that eastern religions perceive the reality of the 'world of the sacred' is our focus.