Join pastor and bestselling author Kyle Idleman as he illustrates a clear path away from the heartache of our twenty-first-century idolatry and back to the heart of God--enabling us to be completely committed followers of Jesus. What do Netflix, our desire for the corner office, and that perfect picture we just posted on Instagram have to do with each other? None of these things are wrong in and of themselves. But when we begin to allow entertainment, success, or social media to control us, we miss out on the joy of God's rule in our hearts. In Gods at War, Idleman helps every believer recognize that there are false gods at war within each of us, and they battle for the place of glory and control in our lives. According to Idleman, idolatry isn't an issue; it is the issue. And he reveals which false gods we are allowing on the throne of our lives by asking insightful questions, including: What do you sacrifice for? What makes you mad? What do you worry about? Whose applause do you long for? We're all wired for worship, but we often end up valuing and honoring the idols of money, sex, food, romance, success, and many others that keep us from the intimate relationship with God that we desire. In this updated and expanded edition of Gods at War, Idleman adds a new introduction as well as new content about the battle many of us face with technology, whether we are tempted to send just one more text, stay online when our bodies need rest, or put email before in-person relationships, teaching us how to seek God with our whole heart instead. Praise for Gods at War: "Today's false gods are more tempting than ever as they promise comfort, wealth, and happiness. Kyle Idleman equips us to kill the deceitful pests that harass our hearts. Get ready for battle." --Mark Batterson, pastor, National Community Church, and bestselling author of The Circle Maker "Don't just read this book--read it now! Kyle's words will dig deep to expose the false gods that drive us away from the real One. In these pages, liberation awaits." --Lee Strobel, bestselling author of The Case for Christ and The Case for Faith

This is the first systematic study of the cults of the Bosporan Kingdom, which existed in South Russia in the first centuries AD. The research is based on a variety of sources: archaeological evidence and inscriptions, largely unknown to the non-Russian readers, as well as historical and literary texts. The religion of the Bosporus is viewed in this monograph as a blend of Greek and indigenous Iranian traditions. Its first part is dedicated to the cult of Celestial Aphrodite. The second part examines the controversial cult of the Most High God and its alledged Jewish affinities. The book, illustrated with thirty figures, is an important contribution to the understanding of the religious life in Greek colonies, and the history of Eastern Mediterranean in Late Antiquity.

The Saga of a gambler who dreams he died in a car crash and faces judgment day in a poker tournament with Vishnu, Moses, Jesus, Buddha and Mohammed. It is a satirical, eclectic expose of the absurdities that separate common sense and religion. No sacred cows are spared. It emphasizes the wars fought in the name of religions and Gods. Funism is juxtaposed with the five major organized religions. The fiery debate encompasses: theology, philosophy, ethics, history, psychology, economics, gambling and politics.

It is one of the more startling facts of military history that the founders of three of the four 'great religions'—Judaism, Buddhism, and Islam—were also accomplished field generals with extensive experience in commanding men in battle. One of these, Muhammad, fought eight battles and was wounded twice, once almost fatally. Another, Siddhartha Gautama (later to become the Buddha), witnessed so much battlefield carnage that he suffered a psychological collapse. Moses had become so much a 'god-intoxicated' personality, it is a reasonable suspicion that he, like the Buddha, was murdered. Indeed, had the experiences of these men in war not been so successful, it is quite possible that their achievements as religious leaders would never have occurred. For all three, war and religion were so closely intertwined in their personalities that it is difficult to discern where the influence of one ended and the other began. This book attempts to explore the military lives of Moses, the Buddha and Muhammad, and the role their war experiences played in their religious lives.

The interconnected influences of different traditions of ancient mythology on one another consumed the archaeological efforts of the late 19th and early 20th century, though much work in Britain and Europe was interrupted by the outbreak of World War I. This fascinating 1918 study-adapted from a series of lectures delivered to the British Academy in 1916 rings with the frustration of its British author. A renowned classical scholar, King incorporates the then latest research from American academics into his intriguing analysis of the impact of Babylonian and Egyptian mythology on the foundations of Judaism. Drawing on newly discovered five-thousand-year-old texts, he weaves a narrative of the folklore of human origins unbroken from our earliest collective memories. His comparison of the creation and deluge stories from a range of ancient Old World civilizations remains compelling today. British classical scholar LEONARD W. KING (1869-1919) was Assistant Keeper of Egyptian and Assyrian Antiquities at the British Museum and professor of Assyrian and Babylonian archaeology at the University of London, King's College. He also wrote Babylonian Magic and Sorcery (1896) and A History of Sumer and Akkad (1910).

Tutu (Tithoes) was a popular god in the Ptolemaic and Roman periods of Egyptian history, with his origins in the earlier Egyptian religious tradition. The god provided protection against demons, and his appearance as a striding sphinx was often combined with symbols of his power and visual references to demons and other divinities. The god Tutu demonstrates the continuing vitality of the pharaonic religion under the pressure of foreign cultures and ideas. This monograph provides the first comprehensive study of the god Tutu. It is based upon a collection of attestations, largely unpublished, which derive from monuments in various parts of Egypt and from museum collections all over the world. Moreover, the results of recent archaeological field work in Shenhur and in the temple of Tutu in the Dakhla Oasis have been included in full. The catalogue of monuments is accompanied by an analysis of the god Tutu, his iconography and his place in the Egyptian religion.

"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianity--including branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless, as Larry W. Hurtado shows in Destroyer of the gods, Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnic--a novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected of political subversion, Christians earned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, in an irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.