This work offers a social-scientific analysis of Yehud and uses that analysis to construct a model through which to analyze later monotheistic religious developments.

This work offers a social-scientific analysis of Yehud and uses that analysis to construct a model through which to analyze later monotheistic religious developments.

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

In A Social-Political History of Monotheism, Cataldo shows how political concerns were fundamental to the development of Judeo-Christian monotheism. Beginning with the disruptive and devastating historical events that shook early Israelite culture and ending with the seemingly victorious emergence of Christianity under the Byzantine Empire, this work highlights critical junctures marking the path from political frustration to imperial ideology. Monotheism, Cataldo argues, was not an enlightened form of religion; rather, it was a cultic response to effluent anxieties pouring out from under the crushing weight of successive empires. This provocative work is a valuable tool for anyone with an interest in the development of early Christianity alongside empires and cultures.

As A Million and One Gods shows, polytheism is considered a scandalous presence in societies oriented to Jewish, Christian, and Muslim beliefs. Yet it persists, even in the West, perhaps because polytheism corresponds to unconscious needs and deeply held values of tolerance, diversity, and equality that are central to civilized societies.

God Crucified presents a new proposal for understanding New Testament Christology in its Jewish context. Using the latest scholarly discussion about the nature of Jewish monotheism as his starting point, Richard Bauckham builds a convincing argument that the early Christian view of Jesus' divinity is fully consistent with the Jewish understanding of God. Bauckham first shows that early Judaism had clear ways of distinguishing God absolutely from all other reality. When New Testament Christology is read with this Jewish context in mind, it becomes clear that early Christians did not break with Jewish monotheism; rather, they simply included Jesus within the unique identity of Israel's God. In the final part of the book Bauckham shows that God's own identity, in turn, is also revealed in the life, death, and exaltation of Jesus. Originating as the prestigious 1996 Didsbury Lectures, this volume makes a contribution to biblical studies that will be of interest to Jews and Christians alike.

In Hindutva as Political Monotheism, Anustup Basu offers a genealogical study of Hindutva—Hindu right-wing nationalism—to illustrate the significance of Western anthropology and political theory to the idea of India as a Hindu nation. Connecting Nazi jurist Carl Schmitt's notion of political theology to traditional theorems of Hindu sovereignty and nationhood, Basu demonstrates how Western and Indian theorists subsumed a vast array of polytheistic, pantheistic, and henotheistic cults featuring millions of gods into a singular edifice of faith. Basu exposes the purported “Hindu Nation” as itself an orientalist vision by analyzing three crucial moments: European anthropologists’ and Indian intellectuals’ invention of a unified Hinduism during the long nineteenth century; Indian ideologues’ adoption of ethnoreligious nationalism in pursuit of a single Hindu way of life in the twentieth century; and the transformations of this project in the era of finance capital, Bollywood, and new media. Arguing that Hindutva aligns with Enlightenment notions of nationalism, Basu foregrounds its significance not just to Narendra Modi's right-wing, anti-Muslim government but also to mainstream Indian nationalism and its credo of secularism and tolerance.

Conventional wisdom would have it that believing in one God is straightforward; that Muslims are expert at monotheism, but that Christians complicate it, weaken it, or perhaps even abandon it altogether by speaking of the Trinity. In this book, Muslim and Christian scholars challenge that opinion. Examining together scripture texts and theological reflections from both traditions, they show that the oneness of God is taken as axiomatic in both, and also that affirming God's unity has raised complex theological questions for both. The two faiths are not identical, but what divides them is not the number of gods they believe in. The latest volume of proceedings of The Building Bridges Seminar—a gathering of scholar-practitioners of Islam and Christianity that meets annually for the purpose of deep study of scripture and other texts carefully selected for their pertinence to the year’s chosen theme—this book begins with a retrospective on the seminar’s first fifteen years and concludes with an account of deliberations and discussions among participants, thereby providing insight into the model of vigorous and respectful dialogue that characterizes this initiative. Contributors include Richard Bauckham, Sidney Griffith, Christoph Schwöbel, Janet Soskice, Asma Afsaruddin, Maria Dakake, Martin Nguyen, and Sajjad Rizvi. To encourage further dialogical study, the volume includes those scripture passages and other texts on which their essays comment. A unique resource for scholars, students, and professors of Christianity and Islam.

A thought-provoking, original appraisal of the meaning of religion by the host of public radio's On Being Krista Tippett, widely becoming known as the Bill Moyers of radio, is one of the country's most intelligent and insightful commentators on religion, ethics, and the human spirit. With this book, she draws on her own life story and her intimate conversations with both ordinary and famous figures, including Elie Wiesel, Karen Armstrong, and Thich Nhat Hanh, to explore complex subjects like science, love, virtue, and violence within the context of spirituality and everyday life. Her way of speaking about the mysteries of life-and of listening with care to those who endeavor to understand those mysteries--is nothing short of revolutionary.

Nothing has so radically transformed the world as the distinction between true and false religion. In this nuanced consideration of his own controversial Moses the Egyptian, renowned Egyptologist Jan Assmann answers his critics, extending and building upon ideas from his previous book. Maintaining that it was indeed the Moses of the Hebrew Bible who introduced the true-false distinction in a permanent and revolutionary form, Assmann reiterates that the price of this monotheistic revolution has been the exclusion, as paganism and heresy, of everything deemed incompatible with the truth it proclaims. This exclusion has exploded time and again into violence and persecution, with no end in sight. Here, for the first time, Assmann traces the repeated attempts that have been made to do away with this distinction since the early modern period. He explores at length the notions of primary versus secondary religions, of "counter-religions," and of book religions versus cultic religions. He also deals with the entry of ethics into religion's very core. Informed by the debate his own work has generated, he presents a compelling lesson in the fluidity of cultural identity and beliefs.