Not In God S Image

Brings together writings by and about European women who lived between the time of early Greece and the mid-nineteenth century.

This study investigated the impact that women's body image had on prehistoric, ancient Greek, and developing Jewish and Tibetan Buddhist religions. Questions focused on the validity of a Mother Goddess concept, the justifications used to reinforce negativity about women's bodies, and the roles women assumed to maintain their spirituality. The evolution of patriarchal leadership was investigated, given the archaeological evidence that women's biological functions were seen as connected to the divine world and in parallel with the mysteries of nature. Data was drawn from archaeological, historical, and mythological accounts to present an interpretation of women's bodies through ancient times. Scriptural and doctrinal changes concerning women's body image were examined in developing Judaism and Tibetan Buddhism. The investigation concluded that initially God as creator was perceived as female, and high status was accorded to women whose bodies functioned like the Divine. The study further concluded that the reversal of that status was connected to two issues: the subjugation of the Mother Goddess by nomadic invaders, and controls exerted to regulate food supply, land ownership, and new moral codes based on male leadership. Women, in their dependent status, assumed supporting roles in religion. In ancient Greece, women faired the best in promoting their unique ability to safeguard the polis and its food supply by participating in exclusive festivals. In Judaism, women's body excluded her participation beyond home rituals. In Tibetan Buddhism, women achieve status by ignoring their physical states. Clarification of the divine as having male and female attributes is an avenue available only in "alternative" approaches in all three religions.

"Someone once noted that God made us in His image, and ever since we have tried to do God a favor by making Him in our image." It’s easy to speak to others about the Jesus who cared for the poor, healed the sick, and preached love and justice for the least of these. But what about the God who tells the Israelites to wage war and kill entire people groups? Or threatens exile and then delivers? Or sends people to hell? Can these really be the same God? The simple answer is, yes. God in His Own Image takes you on a journey through the Bible exploring God’s true nature. You’ll study instances of great mercy and great severity, and by the end, you’ll begin to see why both God’s compassion and his wrath are necessary, important, and even beautiful. Get to know the God who is both Lion and Lamb, both Judge and Father, both kind and severe, and perfect in every way.

***2015 National Jewish Book Award Winner*** In this powerful and timely book, one of the most admired and authoritative religious leaders of our time tackles the phenomenon of religious extremism and violence committed in the name of God. If religion is perceived as being part of the problem, Rabbi Sacks argues, then it must also form part of the solution. When religion becomes a zero-sum conceit—that is, my religion is the only right path to God, therefore your religion is by definition wrong—and individuals are motivated by what Rabbi Sacks calls “altruistic evil,” violence between peoples of different beliefs appears to be the only natural outcome. But through an exploration of the roots of violence and its relationship to religion, and employing groundbreaking biblical analysis and interpretation, Rabbi Sacks shows that religiously inspired violence has as its source misreadings of biblical texts at the heart of all three Abrahamic faiths. By looking anew at the book of Genesis, with its foundational stories of Judaism, Christianity, and Islam, Rabbi Sacks offers a radical rereading of many of the Bible’s seminal stories of sibling rivalry: Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers, Rachel and Leah. “Abraham himself,” writes Rabbi Sacks, “sought to be a blessing to others regardless of their faith. That idea, ignored for many of the intervening centuries, remains the simplest definition of Abrahamic faith. It is not our task to conquer or convert the world or enforce uniformity of belief. It is our task to be a blessing to the world. The use of religion for political ends is not righteousness but idolatry . . . To invoke God to justify violence against the innocent is not an act of sanctity but of sacrilege.” Here is an eloquent call for people of goodwill from all faiths and none to stand together, confront the religious extremism that threatens to destroy us, and declare: Not in God’s Name.

ccording to Scripture, humankind was created in the image of God. Hoekema discusses the implications of this theme, devoting several chapters to the biblical teaching on God's image, the teaching of philosophers and theologians through the ages, and his own theological analysis. Suitable for seminary-level anthropology courses, yet accessible to educated laypeople. Extensive bibliography, fully indexed.

Christopher Hitchens, described in the London Observer as “one of the most prolific, as well as brilliant, journalists of our time” takes on his biggest subject yet–the increasingly dangerous role of religion in the world. In the tradition of Bertrand Russell’s Why I Am Not a Christian and Sam Harris’s recent bestseller, The End Of Faith, Christopher Hitchens makes the ultimate case against religion. With a close and erudite reading of the major religious texts, he documents the ways in which religion is a man-made wish, a cause of dangerous sexual repression, and a distortion of our origins in the cosmos. With eloquent clarity, Hitchens frames the argument for a more secular life based on science and reason, in which hell is replaced by the Hubble Telescope’s awesome view of the universe, and Moses and the burning bush give way to the beauty and symmetry of the double helix.