Can contemporary religion, and particularly Judaism, exist without being informed by history? This question was debated in 1940s New York by two German refugees who later rose to prominence — Leo Strauss, one of the twentieth century's most significant political philosophers, and Emil L. Fackenheim, an important post-Holocaust Jewish theologian. There has been little consensus, however, on the definitive meaning of their work. Reason and Revelation before Historicism, the first full-length comparison of Strauss and Fackenheim,places the informal teacher and student in conversation alongside sections of their analyses of notable thinkers. Sharon Portnoff suggests that both saw historicism as the nexus of the intersection and tension between philosophy and religion and raised the possibility of the persistence of the permanent in the modern world. Portnoff illuminates our understanding of Strauss's relationship with Judaism, Fackenheim's oft-overshadowed great philosophical depth, and the function and character of Jewish thought in a secular, post-Holocaust world.

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

More than fifty scholars, under R. C. Sproul, collaborated to produce this study Bible to help readers understand the great doctrines of the Christian faith. Published by Ligonier Ministries, trade distribution by P&R Publishing.

‘This is Wright at his best – exegete, theologian, churchman, and public intellectual rolled into one.’ Miroslav Volf ‘Wright’s crowning achievement.’ John Cottingham Building on his critically acclaimed Gifford Lectures, N. T. Wright presents a richly nuanced case for a theology based on a renewed understanding of historical knowledge. The question of 'natural theology' interlocks with the related questions of how we can conceive of God acting in the world, and of why, if God is God, the world is full of evil. Can specific events in history, like those reported in the Gospels, afford the necessary point from which to answer such questions? Widely shared cultural and philosophical assumptions have conditioned our understanding of history in ways that make the idea of divine action in history problematic. But could better historical study itself win from ancient Jewish and Christian cosmology and eschatology a renewed way of understanding the relationship between God and the world? N. T. Wright argues that this can indeed be done, and in this ground-breaking book he develops a distinctive approach to natural theology grounded in what he calls an 'epistemology of love'. This approach arises from his reflection on the significance of the ancient concept of the 'new creation' for our understanding the reality of the world, the reality of God and their relation to one another.

What is the purpose of studying history? How do we reflect on contemporary life from a historical perspective, and can such reflection help us better understand ourselves, the world around us, and the God we worship and serve? Written by an accomplished historian, award-winning author, public evangelical spokesman, and respected teacher, this introductory textbook shows why Christians should study history, how faith is brought to bear on our understanding of the past, and how studying the past can help us more effectively love God and others. John Fea shows that deep historical thinking can relieve us of our narcissism; cultivate humility, hospitality, and love; and transform our lives more fully into the image of Jesus Christ. The first edition of this book has been used widely in Christian colleges across the country. The second edition provides an updated introduction to the study of history and the historian's vocation. The book has also been revised throughout and incorporates Fea's reflections on this topic from throughout the past 10 years.

Examines the nature of the changes that transformed the Christian world from the fourth to the end of the sixth century.