The Life Of A Galilean Shaman

The aim of historical Jesus research is to identify the authentic material from which the historical figure as a social type underneath the overlay is constructed. Pieter Craffert's anthropological historiography offers an alternative framework for dealing with Jesus of Nazareth as a social personage fully embedded in a first-century Mediterranean worldview and the Gospels as cultural artefacts related to this figure. This cross-cultural model represents a religious pattern that refers to a family of features for describing those religious entrepreneurs who, based on regular Altered State of Consciousness experiences, perform a specific set of social functions in their communities.

Healings and miracles play a prominent role in the New Testament accounts of Jesus’ life and ministry. In the Western Christian tradition, however, Jesus’ works of healing tend to be downplayed and understood as little more than a demonstration of his divine power. In this book Jan-Olav Henriksen and Karl Olav Sandnes draw on both contemporary systematic theology and New Testament scholarship to challenge and investigate the reasons for that oversight. They constructively consider what it can mean for Christian theology today to understand Jesus as a healer, to embrace fully the embodied character of the Christian faith, and to recognize the many ways in which God can still be seen to have a healing presence in the world.

Bringing to light a hidden chapter in the history of modern Judaism, Shamanic Trance in Modern Kabbalah explores the shamanic dimensions of Jewish mysticism. Jonathan Garb integrates methods and models from the social sciences, comparative religion, and Jewish studies to offer a fresh view of the early modern kabbalists and their social and psychological contexts. Through close readings of numerous texts—some translated here for the first time—Garb draws a more complete picture of the kabbalists than previous depictions, revealing them to be as concerned with deeper states of consciousness as they were with study and ritual. Garb discovers that they developed physical and mental methods to induce trance states, visions of heavenly mountains, and transformations into animals or bodies of light. To gain a deeper understanding of the kabbalists’ shamanic practices, Garb compares their experiences with those of mystics from other traditions as well as with those recorded by psychologists such as Milton Erickson and Carl Jung. Finally, Garb examines the kabbalists’ relations with the wider Jewish community, uncovering the role of kabbalistic shamanism in the renewal of Jewish tradition as it contended with modernity.

In this book Paul O. Ingram adds his voice to a long list of writers seeking to relate Christian tradition to the hard realities of this post-Christian age of religious and secular pluralism. As a Lutheran, Ingram thinks grace flows over this universe like a waterfall. So he brings Christian mystical theology into a discussion of the meaning of grace. Alfred North Whitehead's philosophical vision provides a language that serves as a hermeneutical bridge by which historians of religions can interpret the teachings and practices of religious Ways other than their own without falsification, and by which theologians can appropriate history-of-religions research as a means of helping Christians advance in their own faith journeys. The purpose of the journey of faith is what Whitehead called "creative transformation." The contemporary theological tradition that has most systematically and coherently followed Whitehead's lead in its reflection on non-Christian Ways is process theology, which is perhaps the only liberal or progressive theological movement now active in the twenty-first century.

For millennia, people have universally engaged in ecstatic experience as an essential element in ritual practice, spiritual belief and cultural identification. This volume offers the first systematic investigation of its myriad roles and manifestations in the ancient Mediterranean and Near East. The twenty-nine contributors represent a broad range of scholarly disciplines, seeking answers to fundamental questions regarding the patterns and commonalities of this vital aspect of the past. How was the experience construed and by what means was it achieved? Who was involved? Where and when were rites carried out? How was it reflected in pictorial arts and written records? What was its relation to other components of the sociocultural compact? In proposing responses, the authors draw upon a wealth of original research in many fields, generating new perspectives and thought-provoking, often surprising, conclusions. With their abundant cross-cultural and cross-temporal references, the chapters mutually enrich each other and collectively deepen our understanding of ecstatic phenomena thousands of years ago. Another noteworthy feature of the book is its illustrative content, including commissioned reconstructions of ecstatic scenarios and pairings of works of Bronze Age and modern psychedelic art. Scholars, students and other readers interested in antiquity, comparative religion and the social and cognitive sciences will find much to explore in the fascinating realm of ecstatic experience in the ancient world.

"God our Savior desires everyone to be saved" (1Tim 2:4). Does God get what God wants? "Yes, but--" depending on how we read the Bible. The Bible is universal: One God, Sovereign Creator of everything, especially humanity in God's image, God's partner to manage creation. Science and evolution say humanity evolved, gradually acquiring superior capabilities. We have yet to transcend animal nature and acknowledge oneness of creation under God. Humans exploited our semi-divine status, becoming alienated. God chose Israelites/Jews for blessing and reconciling humanity. They exploited chosenness, so God sent the Jew Jesus to reveal God's gracious concern for all people. Roman political and Jewish religious power killed Jesus, but he appeared resurrected to his disciples, who proclaimed him Savior. God gave another Jew, Paul, a vision of Jesus resurrected and appointed him to proclaim God's reconciliation to Gentiles. Paul taught that through the faithfulness of Jesus, Gentiles too become God's people and share Israel's blessings without becoming Jews. All who experience reconciliation share Jesus's partnership with God. "We toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe" (1 Tim 4:10).

The third quest for the historical Jesus has reached an impasse. But a fourth quest is underway--one that draws from a heretofore largely neglected source: John's Gospel. In this book, renowned New Testament scholar Craig Blomberg advances the idea that John is a viable and valuable source for studying the historical Jesus. The data from John should be integrated with that of the Synoptics, which will yield additional insights into Jesus's emphases and ministry. Blomberg begins by reviewing the first three quests, reassessing both their contributions and their shortcomings. He then discusses the emerging consensus regarding demonstrably historical portions of John, which are more numerous than usually assumed. Peeling back the layers, we discover in Jesus's ministry an emphasis on purity and purification. The Synoptics corroborate this discovery, specifically in Jesus's meals with sinners. Blomberg then explores the practical and contemporary applications of Jesus the purifier, including the "contagious holiness" that Jesus's followers can spread to others.