Instead of experiencing a mid-life academic crisis, I discovered Canada. Through George Rawlyk, a senior historian at Queen’s University in Ontario, and then through many fruitful contacts with older and younger Canadians as well as frequent visits north of the border, I became increasingly intrigued by comparisons with U.S. history. Most of my specialized scholarship has treated American developments, but I have been able to explain those matters more perceptively by keeping Canada’s alternative history in mind. The chance to introduce undergraduates at the University of Notre Dame to Canadian history provided a regular stimulus to think about a common subject (Christianity) taking somewhat different shapes in the two nations.
This wide-ranging collection of authoritative chapters provides an outstanding general account of Canadian religion at the start of the twenty-first century. Coverage extends across the nation (New Brunswick, Quebec, Toronto, Alberta); the book includes perceptive articles on Catholics, mainline Protestants, and newer evangelical Protestant movements; there is revealing treatment of Jews and Sikhs, residential schools for Natives, and church-guided social reform, efforts of missionary outreach and more. The diverse ways that Canada’s religious organizations have engaged with national public life provide a strongly unifying theme.
Academic and popular opinions agree that Canadian public life has become wholly secularized during the last hundred years. As this book acknowledges, religion has indeed lost most of its influence in education, politics and various interest groups. But this rigorously researched volume argues that religion was one of the early institutional bases of the public sphere, and although it has since become differentiated from the state, it should not be overlooked or underestimated by historians and sociologists of modern Canada. A compilation of scholarly case studies, it addresses the continuing influence of religion on modern, 'secular' institutions and thus on…
I believe that the most important questions one can possibly ask are, ‘Is there a God?’ and ‘Is Jesus God in human flesh?’ Since becoming a Christian at University in Cambridge the answers I have found to these questions have been the bedrock of my life. They have been confirmed by experience and I have wanted to share them. My academic work has been devoted to them. I am an astrophysicist as well as a priest and find, contrary to popular conceptions, that these vocations fit wonderfully neatly together. I am persuaded that there is a wealth of evidence for the truth of Christian beliefs, including from science itself.
Tom Wright is the leading New Testament scholar of today. This powerful and persuasive magnum opus brings Wright’s skills as the finest historian of the period to bear on his subject matter. He sets Jesus’ resurrection well and truly in its historical context. The idea of a general resurrection at the end of time may have been around but not the resurrection within time of a single individual. Yet all the evidence leads inexorably to the conclusion that this is precisely what happened. This was not a belief that emerged over time and then found its way into the gospels but the very foundation of Christian preaching and writing from the beginning and the basis of the existence and spread of the church from its earliest days.
This book, third in Wright's series Christian Origins and the Question of God, sketches a map of ancient beliefs about life after death, in both the Greco-Roman and Jewish worlds. It then highlights the fact that the early Christians' belief about the afterlife belonged firmly on the Jewish spectrum, while introducing several new mutations and sharper definitions. This, together with other features of early Christianity, forces the historian to read the Easter narratives in the gospels, not simply as late rationalizations of early Christian spirituality, but as accounts of two actual events: the empty tomb of Jesus and his "appearances."
Instead of experiencing a mid-life academic crisis, I discovered Canada. Through George Rawlyk, a senior historian at Queen’s University in Ontario, and then through many fruitful contacts with older and younger Canadians as well as frequent visits north of the border, I became increasingly intrigued by comparisons with U.S. history. Most of my specialized scholarship has treated American developments, but I have been able to explain those matters more perceptively by keeping Canada’s alternative history in mind. The chance to introduce undergraduates at the University of Notre Dame to Canadian history provided a regular stimulus to think about a common subject (Christianity) taking somewhat different shapes in the two nations.
In the sixteen years between this book’s two editions, religion in Canada underwent a revolution. John Webster Grant’s history of developments in Canada’s first century after Confederation (1867-1967) sparkled with wit, limpid prose, and telling incidents succinctly portrayed. His deep research in French sources, as well as English, made for an exceptionally well-balanced account of both Protestants and Catholics, both Quebec and the rest of Canada. The new chapter he added in 1988 was just as informative, perceptive, and wise about the difficult days for the churches that began so suddenly in the 1960s.
John Webster Grant?s The Church in the Canadian Era was originally published in 1972. It remains a classic and important text on the history of the Canadian churches since Confederation. This updated edition has been expanded to include a chapter on recent history as well as a new bibliographical survey. Its approach is ecumenical, taking account not only of the whole range of Christian denominations but of sources in both national languages.
I am a New Testament scholar, with an expertise in Pauline Theology, who has spent my working life trying to make New Testament scholarship more accessible for non-experts. After studying at Oxford University, I taught in two theological colleges before taking a few years to be a freelance writer lecturer. I am a lay theologian and have worked with most dioceses of the Church of England but now am a Canon of St Paul’s Cathedral where I oversee Theology, Learning, and Art in the life of the Cathedral. I hope you enjoy reading these books that have had such a big impact on me and my thinking.
In his story about Priscilla, Witherington was doing something very similar to what I was trying to do in my book and imagining what Priscilla, the wife of Aquila (who was often cited in both the Acts of the Apostles and in Paul’s letters) might have thought about her life as a Christian in the early Church. Witherington uses his vast knowledge of the world of the 1st century to bring Priscilla’s story to life.
Who was Priscilla?
Readers of the Bible may know her as the wife of Aquila, Paul's coworker, or someone who explained baptism to Apollos. Biblical references to Priscilla spark questions: Why is she mentioned before her husband? Does the mention of her instruction of Apollos mean that women taught in the church? What is her story?
Ben Witherington addresses these questions and more. In this work of historical fiction, Priscilla looks back on her long life and remembers the ways she has participated in the early church. Her journey has taken her to Ephesus, Corinth, and Rome, and she's partnered…
I come from a long line of Chinese Christians. My grandfather, the Rev. Lin Pu-chi, was an Ivy League-educated Anglican minister, and my grandmother’s brother was Watchmen Nee, a leading Chinese Christian whose legacy lives on around the world. Library shelves are filled with books by missionaries. But where are the stories of the Chinese people they encountered? That’s the starting point for my family memoir, which spans five generations, starting with the first convert, a fisherman from Fujian. These are the books I relied on to place the family story into the broader context of what was happening in China from the period after the Opium Wars until today.
The Christian experience in China is different. More than a century ago, a popular, independent religious movement began to take hold and continues today through “house churches” that operate beyond the control of the central government. Xi Lian, a professor of world Christianity at the Duke Divinity School, explains the political and cultural reasons for this and focuses on the Chinese Christians at the vanguard of the indigenous movement—including my great-uncle Watchman Nee.
This book is the first to address the history and future of homegrown, mass Chinese Christianity. Drawing on a large collection of fresh sources--including contemporaneous accounts, diaries, memoirs, archival material, and interviews--Lian Xi traces the transformation of Protestant Christianity in twentieth-century China from a small, beleaguered "missionary" church buffeted by antiforeignism to an indigenous popular religion energized by nationalism and millenarianism. Lian shows that, with a current membership that rivals that of the Chinese Communist Party, and the ability to galvanize China's millions into apocalyptic convulsion and messianic exuberance, the popular Christian movement channels the aspirations and the discontent of…
I am a historian of medieval women, especially women in the Iberian peninsula, and royal women. I became interested in Berenguela of Castile through studying her sister, Blanche, who was queen and regent of France. I learned about Blanche through studying Cistercian architecture – I remain really interested in material culture, memorialization, interpersonal relationships (like motherhood!), and political life in the medieval world, all of which I study primarily through the lens of gender. I still turn to these classic, foundational works on medieval women when I want to teach students how the field developed, and when I want to understand essential premises about Iberia, motherhood, religion, queenship, and historiography.
This brilliant piece of scholarship examines thousands of early medieval saints to paint a picture of a particular form of life for medieval women that allowed them in some ways to transcend their gender – to “forget their sex”. Early medieval women could be recognized for their sanctity and social contributions through their commitment to virginity, but also as mothers, nuns, siblings, and friends. Schulenberg is particularly attentive to how gender operated in the saints’ lives and tells marvelous stories about real human beings.
Despite religious claims of a spiritual egalitarianism in the heavenly kingdom, there was a definite tendency in the Middle Ages to organize the celestial realm according to the established customs, values, and hierarchy of earthly society. In this study of over 2500 female and male saints, Jane Schulenburg explores women's status and experience in early medieval society and in the Church. She focuses on the changing social contexts of female sanctity (women saints as embodiments of cultural models) as well as extravagant, "transgressive" or "deviant" female behaviour which frequently challenged male order and authority. She argues that between 500-1100 a…
Growing up, I could never “get” the secrets of math or science. If I could, I would have been an archaeologist. But I was always interested in “origins;” where do our modern ideas come from? My passion for reading led me to begin to uncover “origins” (or, the element of “looking for clues” in a “murder mystery”). Uncovering “ancient origins” entails thoroughly exploring ancient society. I continue to daily keep up with the research and new interpretations in the study of these fascinating worlds.
I first encountered Lane Fox when I was working on my dissertation in graduate school. Working on “Gentiles” in the New Testament, I had to thoroughly understand the historical background. This book became my “pagan Bible,” in effect. The first half fully details ancient concepts and rituals, and the second emphasizes which elements were absorbed by the rise of Christianity and which were rejected and why.
Explores the character of early Christianity, with details on religious life, secular daily life, and the condition of paganism at the time of its defeat
I'm a professor of history at the Graduate Center and Queens College at the City University of New York, where I'm also director of the Irish Studies program and the MA program in Biography and Memoir. My specialty, covered in five books that I’ve authored or co-edited, is English and Irish history in the sixteenth and seventeenth centuries; my new book represents the culmination of a decade’s research devoted to Ireland. In addition to teaching British and Irish history, I offer more unusual and wide-ranging classes including the history of the devil, the history of crime and punishment, and the history of the body. My life is divided between New York City and mid-coast Maine.
I was always interested in how the emperor Nero was associated from antiquity onwards with the Antichrist: the world-destroying and tyrannical son of Satan who would prevail until the final victory of God. Only Judas matched him as a villain in the Christian imagination. Malik traces the Nero-Antichrist “paradigm” across centuries, exploring the ways in which Christians viewed Nero as an arch-fiend, the beast in the Book of Revelation, and a figure of evil who tested their mettle and faith. While recent scholars have softened the traditional picture of Nero, his afterlife continues to wield its menacing power, based in no small part on these Christian traditions.
It has traditionally been assumed that biblical writers considered Nero to be the Antichrist.. This book refutes that view. Beginning by challenging the assumption that literary representations of Nero as tyrant would have been easily recognisable to those in the eastern Roman empire, where most Christian populations were located, Shushma Malik then deconstructs the associations often identified by scholars between Nero and the Antichrist in the New Testament. Instead, she demonstrates that the Nero-Antichrist paradigm was a product of late antiquity. Using now firmly established traits and themes from classical historiography, late-antique Christians used Nero as a means with which…
I have been fascinated by the Bible since my earliest days in Sunday school, coloring pictures of Noah’s Ark. Yet, even as a young child I was very skeptical of the Christian interpretation of biblical stories, seeing that they couldn’t possibly be true. But I’ve always respected the Bible as a literary work and sought to understand its details. In my years of researching the Bible and Christian origins, several works stand out as being particularly important in shaping my understanding of Judaism and Christianity. These are those books.
The key to understanding the development of Judaism and Christianity is understanding how the problem of evil was interpreted in antiquity. There are many books on the subject, but Neil Forsyth’s is my personal favorite. His book is very thorough, covering the topic from ancient polytheistic Mediterranean mythology up through the Dead Sea Scrolls, the Gnostics, and early Christianity. We can see that within religions of Semitic origin, there was fierce debate over whether evil was introduced by God himself, other heavenly beings such as angels or sons of God, by Satan, or by human beings. This led to debate over who the ruler of this world, the “material world,” really was. Was it God? Was it Satan? Was Satan actually God? These questions were of critical importance when Christianity emerged, and Forsyth’s book provides essential context.
I'm a huge self-proclaimed history dork. I love reading real stories of how God uses the ones that no one would expect in extraordinary ways. I love hearing how God turns horrible situations around. Even in my own manuscripts, from a historical fiction perspective, I love to immerse it in such truth that you think, “That couldn’t really happen... Could it?” I have an ongoing phrase in ministry and life that you need to take “The poo you walk through and let God turn it into fertilizer.” These book recommendations definitely do that. Bad things do happen. They don’t come from God but through Him we can overcome them.
This is an amazing story of a life well lived for the gospel. It is amazing how God can take the ones that people would have never thought possible to do the impossible for his kingdom. This story is so amazing that could have only happened by the hand of God and it keeps you passionately engaged thinking about how God uses his children.
Living a Life of Fire is more than simple facts about an evangelist's life, it is filled with adventures from the heart of Africa, real life dramatic stories of people and places that will leave you on the edge of your seat, and powerful demonstrations of the Holy Spirit working in the here and now. Reinhard Bonnke's life is a model for generations of preachers to come, and his story inspires Christians everywhere to believe for God's maximum.
