In this volume Jewish and Christian perspectives on creation of the Bible, with contemporary theological, philosophical and political issues are raised by the Biblical-Jewish-Christian concepts of creation.

Hailed as "the most radical repackaging of the Bible since Gutenberg", these Pocket Canons give an up-close look at each book of the Bible.

This volume deals with the three stories about the creation of man and woman in the Hebrew Bible (Genesis 1:26-27; 2:7; and 2:18-25) and with diverse interpretations of these narratives in Judaism and Christianity, particularly in ancient Jewish and Christian texts: Old Testament Apocrypha and Pseudepigrapha, Philo, the apostle Paul, Patristic, Rabbinic, and Gnostic texts. Other chapters are devoted to John Milton's recreation of Eve and Adam, to a psycho-analytical reconsideration of the biblical creation stories, and to divine creation as a model for human creation in theatre and other art forms.

This book is a collection of letters from a religious Jew in Israel to a Christian friend in Barcelona on life as an Orthodox Jew. Equal parts lighthearted and insightful, it's a thorough and entertaining introduction to the basic concepts of Judaism.

A proposal designed to illustrate the worth of explicitly tradition-directed inquiry, as well as the fruitfulness of comparative inquiries in philosophical theology.

In this first book to focus on the myth that the Jews were responsible, directly and indirectly, for the death of Jesus Christ, Cohen explores the fascinating career of this myth, as he tracks the image of the Jew as the murderer of the messiah and God from its origins to its most recent expressions. 30 halftones.

This paperback edition brings to a wide audience one of the most innovative and meaningful models of God for this post-Auschwitz era. In a thought-provoking return to the original Hebrew conception of God, which questions accepted conceptions of divine omnipotence, Jon Levenson defines God's authorship of the world as a consequence of his victory in his struggle with evil. He traces a flexible conception of God to the earliest Hebrew sources, arguing, for example, that Genesis 1 does not describe the banishment of evil but the attempt to contain the menace of evil in the world, a struggle that continues today.