On Idolatry

Everybody's thirsty. We're thirsty for a world without suffering. A world defined by peace, joy, and love. We're thirsty for paradise. How do we try to quench this thirst? We sip saltwater. We consume things that look, feel, and sound as if they'll quench our thirst, but they only make us thirstier. Sipping Saltwater points us to the only drink that will satisfy us now and eternally-Christ's living water-and shows us how to drink it. Book jacket.

This work studies and compares systematically the text of Tertullian, an African Church Father of the third century CE, on idolatry with the rabbinic Mishnah Avodah Zarah, on the same subject, dating roughly from the same period. Similarities and differences between the Jewish and Christian approaches to idolatry are examined and accounted for. The research is inscribed in the wider framework of discussions on the “parting of the ways” between Jews and Christians. It also addresses related questions such as the role of the rabbis in second and third century Judaism in the Land of Israel and in the Diaspora; relations between Jews living in those places; interactions between Jews and pagans, Christians and pagans, Jews and Christians...

Ranging with authority from the Talmud to Maimonides, from Marx to Nietzsche and on to G.E. Moore, this account of a subject central to our culture also has much to say about metaphor, myth, and the application of philosophical analysis to religious concepts and sensibilities.

No one purposefully chooses to become an idolater. No one consciously abandons the living God to fall prey to a pantheon of earthly gods. Yet idolatry has a way of subtly seeping into the cracks of human life. In Idolatry, Stephen E. Fowl explores how believers lapse into idolatry, a process he insists is much different from the decision of those who have rejected belief in God. He asserts that the Old Testament's account of Israel's idolatry as dramatic folly and betrayal describes the after effects of idolatry, not the process of how believers lapse into idolatry. Idolatry is a process of slowly diverting love and attention away from the one true God and toward false gods. Fowl identifies the various habits, practices, and dispositions that can lead to this process, using Scripture to demonstrate different ways believers become inclined to idolatry. He first turns to Deuteronomy to show how to combat idolatry by remembering the grace of God. He then examines Ephesians and Colossians to demonstrate how the suggested practices of thanksgiving and gratitude can serve as the antidotes to idolatrous greed. He looks to 1 John to find the love that casts out the fear and insecurity that the books of Kings, Isaiah, and Luke name as the forerunners of idolatry. Finally, he examines curiosity, traditionally considered a vice, and how it turns believers toward idols unless it is countered by an undistracted focus on Jesus. Idolatry looms over believers in a world overflowing with false gods, but Fowl offers hope. By diagnosing and defining the root causes of idolatry before these initial temptations become precipitated actions, Christians learn to navigate a world littered with false idols to live abundantly with the one true God.

The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry. For, although each single fault retains its own proper feature, although it is destined to judgment under its own proper name also, yet it is marked off under the general account of idolatry. Set aside names, examine works, the idolater is likewise a murderer. Do you inquire whom he has slain? If it contributes ought to the aggravation of the indictment, no stranger nor personal enemy, but his own self. By what snares? Those of his error. By what weapon? The offense done to God. By how many blows? As many as are his idolatries. He who affirms that the idolater perishes not, will affirm that the idolater has not committed murder. Further, you may recognize in the same crime adultery and fornication; for he who serves false gods is doubtless an adulterer of truth, because all falsehood is adultery. So, too, he is sunk in fornication. For who that is a fellow-worker with unclean spirits, does not stalk in general pollution and fornication? And thus it is that the Holy Scriptures use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another's, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honors; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. - Quintus Septimius Florens Tertullianus (Tertullian)

Although Franz Rosenzweig is arguably the most important Jewish philosopher of the twentieth century, his thought remains little understood. Here, Leora Batnitzky argues that Rosenzweig's redirection of German-Jewish ethical monotheism anticipates and challenges contemporary trends in religious studies, ethics, philosophy, anthropology, theology, and biblical studies. This text, which captures the hermeneutical movement of Rosenzweig's corpus, is the first to consider the full import of the cultural criticism articulated in his writings on the modern meanings of art, language, ethics, and national identity. In the process, the book solves significant conundrums about Rosenzweig's relation to German idealism, to other major Jewish thinkers, to Jewish political life, and to Christianity, and brings Rosenzweig into conversation with key contemporary thinkers. Drawing on Rosenzweig's view that Judaism's ban on idolatry is the crucial intellectual and spiritual resource available to respond to the social implications of human finitude, Batnitzky interrogates idolatry as a modern possibility. Her analysis speaks not only to the question of Judaism's relationship to modernity (and vice versa), but also to the generic question of the present's relationship to the past--a subject of great importance to anyone contemplating the modern statuses of religious tradition, reason, science, and historical inquiry. By way of Rosenzweig, Batnitzky argues that contemporary philosophers and ethicists must relearn their approaches to religious traditions and texts to address today's central ethical problems.

The heart of the biblical understanding of idolatry, argues Gregory Beale, is that we take on the characteristics of what we worship. Employing Isaiah 6 as his interpretive lens, Beale demonstrates that this understanding of idolatry permeates the whole canon, from Genesis to Revelation. Beale concludes with an application of the biblical notion of idolatry to the challenges of contemporary life.

In The Uses of Idolatry, William T. Cavanaugh offers a sustained and interdisciplinary argument that worship has not waned in our supposedly "secular" world. Rather, the target of worship has changed, migrating from the explicit worship of God to the implicit worship of things. Cavanaugh examines modern idolatries and the ways in which humans become dominated by our own creations. While Cavanaugh is critical of modern idolatries, his argument is also sympathetic, seeing in idolatry a deep longing in the human heart for the transformation of our lives. We all believe in something, he argues: we are worshipping creatures whose devotion alights on all sorts of things, in part because we are material creatures, and the material world is beautiful. Following an invisible God is hard for material creatures, so we-those who profess belief in God and those who don't-fixate on things that are closer to hand. Ranging widely across the fields of history, philosophy, political science, sociology, and cultural studies, Cavanaugh develops an account of modernity as not the condition of being disenchanted but the condition of having learned to describe the world as disenchanted. For a better description of the world, Cavanaugh turns to scriptural, theological, and phenomenological accounts of idolatry as inordinate devotion to created things. Through deep explorations of nationalism and consumer culture, The Uses of Idolatry presents a sympathetic but critical account of how and why we sacrifice ourselves and others to gods of our own design.