Numbers contains two censuses, one in chapter 1 and another in chapter 26. The total numbers are almost identical. In the first census, the count is 603,550 (1:46), while the second counts 601,730 (26;51). Israel dies in the wilderness, and Israel is reborn. But the people counted in the two . . . . Continue Reading »
Walter Burkert’s The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age and his Babylon, Memphis, Persepolis: Eastern Contexts of Greek Culture , along with ML West’s massive The East Face of Helicon: West Asiatic Elements in Greek Poetry and Myth . . . . Continue Reading »
Many have pointed to the early modern privatization of religion, with its corresponding interiorization. Guy Stroumsa ( A New Science: The Discovery of Religion in the Age of Reason , 24-6 ) notices something else in the post-Reformation era: “To sum up the key characteristic of the . . . . Continue Reading »
The Jesuit Louis le Comte’s Nouveau memoires sur l’etat present de la Chine (1696) defended the losing Jesuit side in the “rites controversy” - the debate about whether Chinese converts were permitted to continue in ancestor worship and other traditional rites. His book was . . . . Continue Reading »
in their book on religious ceremonies, Bernard and Picart brought out similarities between Western religious practices and those found in Africa, the Americas, and the Far East. As the authors of The Book That Changed Europe: Picart and Bernard’s Religious Ceremonies of the World (213-4) . . . . Continue Reading »
Before he wrote on religious ceremonies, Jean Frederic Bernard wrote a treatise on the State of Man in Original Sin , which reworked the notorious On Original Sin (1678) written by Adrianus van Beverland. Beverland had argued that the fall story of Genesis 3 was an allegory for the discovery of . . . . Continue Reading »
The title tells the main story that Lynn Hunt, Margaret Jacob, and Wijnand Mijnhardt want to tell: The Book That Changed Europe: Picart and Bernard’s Religious Ceremonies of the World . The book in question was a seven-volume illustrated encyclopedia of religious practices throughout . . . . Continue Reading »
Grotius ( Defensio Fidei Catholoicae: De Satisfactione Christi Adversus Faustum Socinum Senensem, 7.4) defines wrath as the desire to inflict punishment, and he insists that God is wrathful toward sin and sinners, and that this wrath must be satisfied by the infliction of punishment if sinners are . . . . Continue Reading »
Grotius ( Defensio Fidei Catholoicae: De Satisfactione Christi Adversus Faustum Socinum Senensem , 4.10) insists that punishment of one for the “delict” of another is just, and is customary among many peoples, ancient and modern. Part of his argument turns the question upside down to . . . . Continue Reading »
Sovereign rulers, Grotius argues ( Defensio Fidei Catholoicae: De Satisfactione Christi Adversus Faustum Socinum Senensem , 3.12) are free to relax certain laws and punishments if they have sufficient reasons to do so. Because of the fall God has more than sufficient reasons to relax the law that . . . . Continue Reading »
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