In this study-the third panel of a trilogy on J's tales about evil and innocence in the primeval era-the author turns to Genesis 11:1-9, another parable, this time on the so-called "Tower of Babel." The Captivity of Innocence analyzes a systemic robotization of society as a way of keeping innocence behind bars, contending that innocence never fails to offend, never fails to stir envy and hate. Here, evil is not wrought by an individual like Cain or Lamech, but by "all the earth," so that the summit of evil is now reached before Abraham's breakthrough in Genesis' following chapter. The present analysis uses a variety of techniques to interpret the biblical text, including historical-critical, literary, sociopolitical, psychoanalytic, and deconstructive approaches. The inescapable conclusion is that "Babel" is the "Kafkaesque" image of our world and is a powerful paradigm of our hubristic contrivances and constructions-"Des Tours de Babel," says Derrida-in order to deny our finiteness. Then innocence is trampled upon, but it is not overcome: Babel/Babylon's fate is to crumble down, and to bring up from her ashes the Knight of Faith.

The Adam and Eve narrative in Genesis 2-3 has gripped not only biblical scholars, but also theologians, artists, philosophers, and almost everyone else. In this engaging study, a master of biblical interpretation provides a close reading of the Yahwist story. As in his other works, LaCocque makes wise use of the Pseudepigrapha and rabbinic interpretations, as well as the full range of modern interpretations. Every reader will be engaged by his insights.

For centuries, the Garden of Eden story has been a cornerstone for the Christian doctrine of the Fall and original sin. In recent years, many scholars have disputed this understanding of Genesis 3 because it has no words for sin, transgression, disobedience, or punishment. Instead, it is about how the human condition came about. Yet the picture is not so simple. The Genesis of Good and Evil examines how the idea of the Fall developed in Jewish tradition on the eve of Christianity. In the end, the Garden of Eden is a rich study of humans in relation to God that leaves open many questions. One such question is, Does Genesis 3, 4, and 6, taken together, support the Christian doctrine of original sin? Smiths well-informed, close reading of these chapters concludes that it does. In this book, he addresses the many mysterious matters of the Garden story and invites readers to explore questions of their own.

Travel and pilgrimage have become central research topics in recent years. Some archaeologists and historians have applied globalization theories to ancient intercultural connections. Classicists have rediscovered travel as a literary topic in Greek and Roman writing. Scholars of early Judaism, Christianity, and Islam have been rethinking long-familiar pilgrimage practices in new interdisciplinary contexts. This volume contributes to this flourishing field of study in two ways. First, the focus of its contributions is on experiences of travel. Our main question is: How did travelers in the ancient world experience and make sense of their journeys, real or imaginary, and of the places they visited? Second, by treating Jewish, Christian, and Islamic experiences together, this volume develops a longue durée perspective on the ways in which travel experiences across these three traditions resembled each other. By focusing on "experiences of travel," we hope to foster interaction between the study of ancient travel in the humanities and that of broader human experience in the social sciences.

The first five books of the Bible contain many of its most famous stories, populated by vivid characters altogether human in their triumphs and failings--and an equally complicated deity. Many works of Western art and literature appeal to these stories, from Michelangelo's painting of Adam and Eve to a novel like William Faulkner's . The three great Abrahamic religions (Judaism, Christianity, and Islam) are rooted here. So is much of Western political theory and constitutional polity, for a good half of these books contains legislation (torah) of various kinds, as indicated by the ancient title: the book of the Torah. Law and narrative together render the character of the ancient covenant community known as Israel, as well as the God who rules over that community. In this revised and expanded version of his popular book of 1988, Mann engages literary criticism and theology in attending both to the composite nature of the Torah (or Pentateuch) and to its final, canonical shape. Mann's study provides a lucid introduction to the heart of the Hebrew Bible, suitable for students and general readers, but also of interest to biblical scholars.

Since the late 1980s the theme of God's self-revelation has been treated only briefly in Christian theology, at times simply ignored, and often confused with biblical inspiration. Revelation: Towards a Christian Theology of God's Self-Revelation lays out its basic characteristics, and beginsby distinguishing between revelation in the primary sense (a living encounter with God's self-disclosure) and in the secondary sense (statements of faith derived from that encounter, or "propositional" revelation). It considers revelation as transforming and informing, as being "sacramental" ormediated through words and deeds, as communicated through an endless variety of means and mediators, as related to but distinct from biblical inspiration and truth, and as reaching those of "other" faiths or of no faith at all.Gerald O'Collins skilfully distinguishes between past (or "foundational") revelation, present (or "dependent") revelation, and future (or "eschatological") revelation. He expounds with ecumenical sensitivity the complex relationship between tradition and scripture. O'Collins moves into controversialareas by insisting that the divine self- revelation takes place only when received by human faith and that "outside revelation there is no salvation (extra revelationem nulla salus)". This volume offers a coherent account of God's self-revelation, which can serve as a basis for all that follows intheology and for dialogue with those who follow "other" living faiths or none at all. O'Collins extends and enriches what he has proposed in earlier books and articles about the characteristics of God's self-revelation.

This is a literary-critical analysis of the myth of Cain and Abel, masterfully related in Genesis 4 by the Yahwist, probably the greatest storyteller in the Hebrew Bible. The Yahwist narrates the initial slaughter of one human being by another, and strikingly, it is described as fratricidal. The book explores the anthropological, theological, and psychological dimensions of this universal myth and shows the readers such a vivid and intense story that one feels like will never get to the bottom of it. Thus, after a deep reading, this well known story is much more than what could seem at first sight; it can be said to be the portrait of human that is always torn between the innocence of Eden and its denial; between what is considered 'doing well' and 'not doing well'.

The foundation for all study of biblical law is the assumption that the Covenant Code is the oldest legal code in the Hebrew Bible and that all other laws are revisions of that code. This book sets forth the radical hypothesis that those laws in the covenant code that are similar to Deuteronomy and the Holiness Code are in fact later than both of these, and therefore can't be taken as the foundation of Hebrew Law.

Humanity operates like a force of nature capable of affecting the destiny of the Earth System. This epochal shift profoundly alters the relationship between humankind and the Earth, presenting the conscious, thinking human animal with an unprecedented dilemma: As human power has grown over the Earth, so has the power of nature to extinguish human life. The emergence of the Anthropocene has settled any question of the place of human beings in the world: we stand inescapably at its center. The outstanding question—which forms the impetus and focus for this book—remains: What kind of human being stands at the center of the world? And what is the nature of that world? Unlike the scientific fact of human-centeredness, this is a moral question, a question that brings theology within the scope of reflection on the critical failures of human irresponsibility. Much of Christian theology has so far flunked the test of engaging the reality of the Anthropocene. The authors of these original essays begin with the premise that it is time to push harder at the questions the Anthropocene poses for people of faith.