Abrahamica: Bibliography (revised)

Adkins, Lesley. Empires of the Plain: Henry Rawlinson and the Lost Languages of Babylon. New York: St. Martin's Press, 2003.

Afary, Janet. Sexual Politics in Modern Iran. Cambridge: Cambridge University Press, 2009.

Ahmed, Leila. Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven: Yale University Press, 1992.

Alt, Albrecht, “Die Ursprünge des israelitischen Rechts” (1934); available in English translation in his book Essays on Old Testament History and Religion. New York: Doubleday, 1968, pp. 101-71.

Anderson, Irvine. Biblical Interpretation and Middle East Policy: The Promised Land, America, and Israel, 1917-2002. Tallahassee: University Press of Florida, 2005.

Armstrong, Karen. Muhammad: A Biography of the Prophet. San Francisco: HarperCollins, 1991.

---. Muhammad: A Prophet for Our Time. New York: HarperCollins, 2006.

Asbridge, Thomas. The Crusades: The Authoritative History of the War for the Holy Land. New York: Ecco Press, 2010.

Assmann, Jan. Moses the Egyptian: The Memory of Egypt in Western Monotheism. Cambridge: Harvard University Press, 1997.

---. The Price of Monotheism. Stanford: Stanford University Press, 2010.

Auerbach, Erich, Mimesis: The Representation of Reality in Western Literature, Princeton: Princeton University Press, 1953.

Avalos, Hector. Fighting Words: The Origins Of Religious Violence. Buffalo: Prometheus, 2005.

Bailey, D. S. Homosexuality and the Western Christian Tradition. London: Longmans, 1955.

Barber, Charles. Figure and Likeness: On the Limits of Representation in Byzantine Iconoclasm. Princeton: Princeton University Press, 2002.

Barnstone, Willis, ed. The Restored New Testament: A New Translation with Commentary, Including the Gnostic Gospels Thomas, Mary, and Judas. New York: Norton, 2009.

Barr, James. The Semantics of Biblical Language. New York: Oxford University Press, 1961.

---. Biblical Words for Time. London: SCM Press,1962.

Bauer, Walter. A Greek-English Lexicon of the New Testa- ment and Other Early Christian Literature, 3rd Edition. Chicago: University of Chicago Press, 2001.

Becking, Bob, Marjo C. A. Korpel, Karel J. Meindert Dijkstra, and H. Vriezen, eds. One God?: Monotheism in Ancient Israel and the Veneration of the Goddess Asherah. Sheffield: Sheffield Academic Press, 2002.

Beinart, Haim. The Expulsion of the Jews from Spain. Oxford: Littman Library of Jewish Civilization, 2002.

Belting, Hans. Likeness and Presence: A History of the Image before the Era of Art. Chicago: University of Chicago Press, 1997.

Berger, MIchael S. Rabbinic Authority: The Authority of the Talmudic Sages. New York: Oxford University Press, 1998.

Berman, Harold J. Law and Revolution: The Formation of the Western Legal Tradition. Cambridge: Harvard University Press, 1983.

---. Law and Revolution II: The Impact of the Protestant Reformation on the Western Legal Tradition. Cambridge: Harvard University Press, 2003.

Bernstein, Alan E. The Formation of Hell: Death and Retribution in the Ancient and Early Christian Worlds. Ithaca: Cornell University Press, 1993.

Besançon, Alain. The Hidden Image. Chicago: University of Chicago Press, 2001.

Biran, Avraham. "'David' Found at Dan." Biblical Archaeology Review, 20:2 (1994): 26-39.

Black, Jeremy, Graham Cunningham, Eleanor Robinson, and Gábor Zólnomi. The Literature of Ancient Sumer. Oxford: Oxford University Press, 2004.

Boman, Thorleif. Hebrew Thought Compared with Greek. New York: Norton, 1970.

Bostom, Andrew C., ed. The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims. Amherst, NY: Prometheus Books, 2005.

Bowen, John R. “Private Arrangements: ‘Recognizing Sharia’ in England,” Boston Review, March-April, 2009 (http://bostonreview.net/BR34.2/bowen).

Bowersock, Glenn W. Roman Arabia. Cambridge: Harvard University Press, 1983.

Boyer, Paul. When Time Shall Be No More: Prophecy Belief in Modern American Culture. Cambridge: Harvard University Press, 1992.

Brenner, Athalya, ed. A Feminist Companion to Reading the Bible: Approaches, Methods and Strategies. London: Routledge, 2001.

Brooten, Bernadette. J. Love Between Women: Early Christian Responses to Female Homoeroticism. Chicago: University of Chicago Press, 1996.

Brown, Scott G. Mark's Other Gospel. Waterloo, Ont. Wilfred Laurier University Press, 2005.

Bryer, Anthony, and Judith Herrin, eds. Iconoclasm. Birmingham: Centre for Byzantine Studies, University of Birmingham, 1977.

Buckley, Susan L. Teachings on Usury in Judaism, Christianity, and Islam, Lewiston, ME: Edwin Mellen Press, 2001.

Budin,  Stephanie Lynn, The Myth of Sacred Prostitution in Antiquity, Cambridge: Cambridge University Press, 2008

Camille, Michael. The Gothic Idol: Ideology and Image-Making in Medieval Art. Cambridge: Cambridge University Press, 1989.

Carlson, Stephen C. The Gospel Hoax. Waco: Baylor University Press, 2005.

Carpenter, Mark. "A Synopsis of the Development of Trinitarian Thought From the First Century Church Fathers to the Second Century Apologists," Trinity Journal, 26.2 (Fall 2005): 293-319.

Carr, Matthew. Blood and Faith: The Purging of Muslim Spain. New York: New Press, 2009.

Chilton, Bruce. Rabbi Jesus: An Intimate Portrait. New York: Doubleday, 2000.

Cohen, H. Hirsch. The Drunkenness of Noah. University, AL: University of Alabama Press, 1974.

Cohn, Norman. Pursuit of the Millennium: Revolutionary Messianism in Medieval and Reformation Europe and Its Bearing on Modern Totalitarian Movements. London: Macmillan, 1957.

Coriden, James A. An Introduction to Canon Law. Revised ed. Mahwah, NJ: Paulist Press, 2004.

Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

Cullmann, Oscar. Christ and Time. London: SCM, 1966.

Curtius, Ernst Robert. European Literature and the Latin Middle Ages. New ed. Princeton: Princeton University Press, 1990.

Dallal, Ahmad. Islam, Science and the Challenge of History. New Haven: Yale University Press, 2010.

Davies, W D. The Gospel and the Land: Early Christianity and Jewish Territorial Doctrine. Berkeley: University of California Press, 1974.

DeConick, April D. The Thirteenth Apostle: What the Gospel of Judas Really Says. London: Continuum, 2007 [1st ed.]; 2009 [rev. ed.])

Destremau, Christian, and Jean Moncelon, Louis Massignon. Paris: Plon, 1994.

Dever, William G. Dever. Did God Have a Wife?: Archaeology and Folk Religion in Ancient Israel. Grand Rapids: William B. Eerdmans, 2005.

---. What Did the Biblical Writers Know and When Did They Know It? Grand Rapids: William B. Eerdmans, 2001.

---. Who Were the Israelites and Where Did They Come From? Grand Rapids: William B. Eerdmans, 2003.

Douglas, Mary. Purity and Danger: An Analysis of the Concepts of Pollution and Taboo. London: Routledge, 1963.

Drinkwater, Gregg, Joshua Lessser, and David Shneer, eds. Torah Queeries: Weekly Commentaries on the Hebrew Bible. New York: New York University Press, 2009.

Ehrman, Bart D. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. San Francisco: HarperCollins, 2005.

---.  Did Jesus Exist? The Historical Argument for Jesus of Nazareth. New York: HarperCollins, 2012.

Eire, Carlos. War against the Idols: The Reformation of Worship from Erasmus to Calvin. Cambridge: Cambridge University Press, 1989.

Elliott, J. K. The Apocryphal New Testament. Oxford: Clarendon Press, 1993.

El-Rouayheb, Khaled, Before Homosexuality in the Arab–Islamic World, 1500–1800. Chicago: University of Chicago Press, 2009.

Emerson, Richard K. and Bernard McGinn, eds. The Apocalypse in the Middle Ages. Ithaca: Cornell University Press, 1992.

Esposito, John L. What Everyone Needs to Know About Islam. New York: Oxford University Press, 2002.

--- Islam: The Straight Path. Third ed. New York: Oxford University Press, 2004.

--- The Future of Islam. New York: Oxford University Press, 2010.

Esposito, John L., ed. The Oxford History of Islam. New York: Oxford University Press, 2004.

Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: William B. Eerdmans, 2009.

Fernández Marcos, Natalio. The Septuagint in Context: Introduction to the Greek Versions of the Bible. Boston and Leiden: Brill, 2001.

Fernández-Morera, Dario. “The Myth of the Andalusian Paradise,” Intercollegiate Review (Fall 2006), 23-31.

Foster, Benjamin R. Before the Muses: An Anthology of Akkadian Literature. Third ed., Bethesda, MD: CDL Press, 2005.

Filiu, Jean-Pierre. L’Apocalypse dans l’Islam, Paris: Fayard, 2008.

Fine, Stephen. Art and Judaism in the Greco-Roman World: Toward a New Jewish Archaeology. Cambridge: Cambridge University Press, 2005.

Finkelstein, Israel, and Silberman, Neil A. The Bible Unearthed. New York: Simon and Schuster, 2001.

Fox, Michael V. The Song of Songs and the Ancient Egyptian Love Songs. Madison: University of Wisconsin Press, 1985.

Freedberg, David. Iconoclasts and Their Motives. Maarsen: Gary Schwartz, 1985.

---. The Power of Images: Studies in the History and Theory of Response. Chicago: University of Chicago Press, 1989.

Funk, Robert, ed. The Five Gospels: What Did Jesus Really Say? The Search for the Authentic Words of Jesus. San Francisco: Harper, 1999.

Gamboni, Dario. The Destruction of Art: Iconoclasm and Vandalism since the French Revolution. London: Reaktion Books, 2007.

Gillispie, Charles C. Genesis and Geology: A Study of the Relations of Scientific Thought, Natural Theology, and Social Opinion in Great Britain, 1790-1850. (Harvard Historical Studies, vol. 58.) New ed. with preface by Nicolaas Rupke. Cambridge: Harvard University Press,1996.

Ginzberg, Louis. The Legends of the Jews. Vol. 1. New ed. Philadelphia: Jewish Publication Society of America, 1968.

Girard, René, Violence and the Sacred. Baltimore: Johns Hopkins University Press, 1977.

Glick, Leonard B. Marked in Your Flesh: Circumcision from Ancient Judea to Modern America. New York: Oxford University Press, 2006.

Goldenberg, David M. The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam. Princeton: Princeton University Press, 2003.

Goodenough, Erwin R. Jewish Symbols in the Greco-Roman Period. 13 vols. New York: Pantheon, 1953-68.

Grabar, André. L’iconoclasme byzantin: le dossier archéologique. New ed. Paris: Flammarion, 1984.

Grabar, Oleg. The Formation of Islamic Art. Second ed. New Haven: Yale University Press, 1987.

Grant, Robert M., and David Tracy. A Short History of the Interpretation of the Bible. Minneapolis: Augsburg Fortress, 1988.

Greenberg, Steven. Wrestling with God and Men: Homosexuality in the Jewish Tradition. Madison: University of Wisconsin Press, 2005.

Guest, Daryn, Robert E. Goss, Mona West, and Thomas Bohache, eds. The Queer Bible Commentary. London: SCM, 2006.

Habib, Samar. Arabo-Islamic Texts on Female Homosexuality, 850-1789 A. D. Youngstown, NY: Teneo Press, 2009.

---. Female Homosexuality in the Middle East: Histories and Representations. London: Routledge, 2009.

---. Islam and Homosexuality. 2 vols. New York: Praeger, 2009.

Hallaq, Wael B. Shari'a: Theory, Practice, Transformations. Cambridge: Cambridge University Press, 2009.

Hallo, William W., and K. Lawson Younger, Jr. eds. The Context of Scripture [COS]. 3 vols. Leiden and Boston: Brill, 2003.

Harpigny, Guy. Islam et christianisme selon Louis Massignon. Louvain-la-Neuve: Université Catholique de Louvain, 1981.

Hesse, Eva. Ezra Pound Usura Cantos XLV und LI. Zurich: Arche, 1985.

Hodge, Jonathan, and Gregory Radick, eds.. The Cambridge Companion to Darwin. Cambridge: Cambridge University Press, 2003.

Hoffmann, R. Joseph. The Just War and Jihad: Violence in Judaism, Christianity, and Islam. Amherst, NY: Prometheus Books, 2006.

Hopper, Vincent Foster. Medieval Number Symbolism: Its Sources, Meaning, and Influence on Thought and Expression. New York: Columbia University Press, 1938.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster, 1978.

Ibn Warraq. Why I Am Not a Muslim. Amherst, N.Y. Prometheus Books, 1995.

Ibn Warraq, ed. The Origins of the Koran: Classic Essays on Islam’s Holy Book. Amherst, N.Y.: Prometheus Books, 1998.

---. The Quest for the Historical Muhammad. Amherst, N.Y. Prometheus Books, 2000.

---. What the Koran Really Says: Language, Text, and Commentary. Amherst, N.Y.: Prometheus Books, 2002.

Jeffery, Arthur. The Foreign Vocabulary of the Qur'an (Texts and Studies on the Quran). New ed. Leiden: Brill, 2006.

Jeffery, Peter. The Secret Gospel of Mark Unveiled, Yale University Press, 2006.

Jones, David W. Reforming the Morality of Usury: A Study of Differences That Separated the Protestant Reformers. Lanham, MD: University Press of America, 2004.

Karsch, Efraim. Islamic Imperialism: A History. New Haven: Yale University Press, 2006.

Keel, Othmar, and Christoph Uelinger. Gods, Goddesses, and Images of God in Ancient Israel. Minneapolis: Fortress Press, 1998.

Kirsch, Jonathan. God against the Gods: The History of the War between Monotheism and Polytheism. New York: Viking, 2004.

Kissinger, Ernst. “The Cult of Images in the Age before Iconoclasm,” Dumbarton Oaks Papers, 8 (1954), 85-150.

Kittel, Gerhard (with Gerhard Friedrich). Theological Dictionary of the New Testament. Translated by Geoffrey W. Bromiley. Ten vols. Grand Rapids: William B. Eerdmans, 1964-76.Sanders, E. P., and Margaret Davies. Studying the Synoptic Gospels. Valley Forge, PA: Trinity Press International, 1989.

Küng, Hans. Judaism: Between Yesterday and Tomorrow. New York: Crossroad, 1992.

---. Christianity: Essence, History, and Future. New York: Continuum, 1994.

---. Islam: Past, Present, and Future. Oxford: Oneworld, 2007.

Landes, Richard, Andrew Gow, and David Van Meter. The Apocalyptic Year 1000: Religious Expectation and Social Change, 950-1050. New York: Oxford University Press, 2003.

Le Goff, Jacques. The Birth of Purgatory. Chicago: University of Chicago Press, 1984.

---. Your Money or Your Life: Economy and Religion in the Middle Ages. Translated by Patricia Ranum. New York: Zone Books, 1988.

Lemche, Niels P. The Israelites in History and Tradition. London: SPCK; and Louisville, Ky. : Westminster John Knox Press, 1988.

Lichtheim, Miriam. Ancient Egyptian Literature. 3 vols. Berkeley: University of California Press, 1975-80.

Lloyd, Seton. Foundations in the Dust: The Story of Mesopotamian Exploration. Second ed. London: Thames and Hudson, 1980.

Luxenberg, Christoph. The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran. Berlin: Verlag Hans Schiler, 2007.

Mack, Burton L. The Lost Gospel: The Book of Q and Christian Origins. San Francisco: Harper, 1993.

Makdisi, George. The Rise of Colleges: Institutions of Learning in Islam and the West. Edinburgh: Edinburgh University Press, 1981.

Martin, Dale B. Sex and the Single Savior: Gender and Sexuality in Biblical Interpretation. Louisville: Westmister John Knox, 2006.

Massad, Joseph. Desiring Arabs. Chicago: University of Chicago Press, 2007.

McDonald, Lee Martin, and James A. Sanders. The Canon Debate. Gaithersburg, MD: Hendrickson Publishing, 2002.

McGinn, Bernard. Anti-Christ: Two Thousand Years of Human Fascination with Evil. San Francisco: Harper, 1994.

McGinn, Bernard, ed.. Visions of the End: Apocalyptic Traditions in the Middle Ages. New York: Columbia University Press, 1979.

McNeill, John J. The Church and the Homosexual. Kansas City, KN: Sheed, Andrews and McMeel, 1976

Meyer, Marvin, ed. The Nag Hammadi Scriptures. New York: Harper, 2009.

Miller, Edward. The Influence of Gesenius on Hebrew Lexicography. New York: Columbia University Press, 1927.

Minois, Georges, Le traité des trois imposteurs: histoire d'un livre blasphématoire qui n'existait pas. Paris: Albin Michel, 2009.

Muller, Jerry Z. Capitalism and the Jews. Princeton: Princeton University Press, 2010.

Murray, Stephen O., and Will Roscoe (eds.). Islamic Homosexualities: Culture, History, and Literature. New York: NYU Press, 1997.

Nelson, Benjamin. The Idea of Usury: From Tribal Brotherhood to Universal Otherhood. Second ed. Chicago: University of Chicago Press, 1969

Nevo, Yehuda D., and Judith Koren. Crossroads to Islam: The Origins of the Arab Religion and the Arab State. Amherst, N.Y.:Prometheus Books, 2004.

Newsom, Carol A., and Sharon H. Ringe, eds. The Women's Bible Commentary. Second ed. Louisville: Westminster John Knox, 1998.

Nicolson, Ernest. The Pentateuch in the Twentieth Cen- tury: The Legacy of Julius Wellhausen. New York: Ox- ford University Press, 2003.

Nissinen, Martti. Homoeroticism in the Biblical World: A Historical Perspective. Minneapolis: Augsburg Fortress, 1998.

Noonan, John T. A Church That Can and Cannot Change. Notre Dame: Notre Dame University Press, 2005.

---. The Scholastic Analysis of Usury. Cambridge: Harvard University Press, 1957, Noth, Martin, Ueberlieferungsgeschichtliche Studien, 1943; English transla tion as The Deuteronomistic History, Sheffield, 1981, and The Chronic ler's History, Sheffield, 1987.

Ohlig, Karl-Heinz, and Gerd R.-Puin, eds. The Hidden Origins of Islam: New Research Into Its Early History. Amherst, N.Y.: Prometheus Books, 2010.

Paper, Jordan. The Deities Are Many: A Polytheistic Theology (S U N Y Series in Religious Studies). Binghamton: State University of New York Press, 2005.

Pappe, Ilan. The Ethnic Cleansing of Palestine. Oxford: Oneworld, 2006.

Pardee, Dennis. Ritual and Cult at Ugarit. Atlanta: Society of Biblical Literature, 2002.

Parrinder, Geoffrey. Jesus in the Qur’an. Oxford: One World, 1995.

Patai, Raphael. Family, Love and the Bible. London: McGibbon and Kee, 1960.

---. The Hebrew Goddess. New York: KTAV, 1967.

Penchansky, David. Twilight of the Gods: Polytheism in the Hebrew Bible. Louisville: Westminster John Knox, 2005.

Peters, Francis E. The Children of Abraham: Judaism, Christianity, Islam, Princeton: Princeton University Press, 1982.

Price, Robert M. The Incredible Shrinking Son of Man: How Reliable Is the Gospel Tradition? Amherst, NY: Prometheus Books, 2003.

Pritchard, James D., ed. Ancient Near Eastern Texts Relating to the Old Testament [ANET], Princeton: Princeton University Press, 1950, third ed., 1969.

Prothero, Stephen. God Is Not One: The Eight Rival Religions That Run the World--and Why Their Differences Matter. NewYork: Harper, 2010.

Redford, Donald B. "The Monotheism of the Heretic Pharaoh: Precursor of Mosaic Monotheism or Egyptian Anomaly?" Biblical Archaeology Review, May-June, 1987.

---. Egypt, Canaan, and Israel in Ancient Times, Princeton: Princeton University Press 1992.

Reynolds, Gabriel Said, ed. The Qur’an in Its Historical Context. London: Routledge, 2007.

---. The Qur’an and Its Biblical Subtext. London: Routledge, 2010.

Richards, Jeffrey. Sex, Dissidence and Damnation: Minority Groups in the Middle Ages. London and New York: Routledge, 1990.

Riley-Smith, Jonathan. The Crusades, Christianity, and Islam. New York: Columbia University Press, 2008.

Rowland, Christopher. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. London: SPCK, 1982.

Rowson, Everett K., and J. W. Wright (eds.). Homoeroticism in Classical Arabic Literature. New York: Columbia University Press, 1997.

Roth, Martha T. Law Collections from Mesopotamia and Asia Minor by Martha T. Roth ; with a contribution by Harry A. Hoffner, Jr. Second ed. Atlanta Scholars Press, 1997.

Runciman, Sir Steven. A History of the Crusades. 3 vols. Cambridge: Cambridge University Press, 1951-54.

Russell, D. S. The Method and Message of Jewish Apocalyptic. London: SCM, 1964.

Sand, Shlomo. The Invention of the Jewish People. London: Verso, 2009.

Sanders, E. P., and Margaret Davies. Studying the Synoptic Gospels. London: SCM Press, 1989.

Schäfer, Peter. Jesus in the Talmud. Princeton: Princeton University Press, 2007.

Schmitt, Arno. Bio-Bibliography of Male-male sexuality and Eroticism in Muslim Societies. Berlin: Verlag rosa Winkel, 1985.

Schmitt, Arno, and Gianni de Martino. Kleine Schriften zu zwischenmännl cher Sexualität und Erotik in der muslimischen Gesellschaft. Berlin: Selbstverlag, 1985.

Schmitt, Arno, and Jehoeda Sofer (eds.). Sexuality and Eroticism Among Males in Moslem Societies. Binghamton, NY: Harrington Park Press, 1992.

Schwartz, Regina. The Curse of Cain: The Violent Legacy of Monotheism. Chicago: University of Chicago Press, 1997.

Scroggs, Robin. The New Testament and Homosexuality. Philadelphia: Fortress Press, 1983.

Segal, Alan F. Life after Death: A History of the Afterlife in Western Religion. New York: Doubleday, 2004.

Sora, Steven. Treasures from Heaven: Relics From Noah's Ark to the Shroud of Turin. New York: Wiley, 2005.

Spencer, Robert, ed. The Myth of Islamic Tolerance: How Islamic Law Treats Non-Muslims. Amherst, NY: Prometheus Books, 2005.

Schweitzer, Albert. The Quest of the Historical Jesus. New edition. Minneapolis: Fortress Press, 2001 [following the revised German edition of 1913].

Silbermann, Neil Asher, The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts. New York: Free Press, 2002.

Smith, Mark S. The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts. New York: Oxford University Press, 2001.

---. The Early History of God: Yahweh and the Other Deities in Ancient Israel. New ed. Grand Rapids: William B. Eerdmans, 2002.

Smith, Morton. Clement of Alexandria and a Secret Gospel of Mark. Cambridge, MA: Harvard University Press, 1973.

Soler, Jean. La violence monothéiste. Paris: Editions de Fallois, 2008.

Spencer, Robert, ed. The Myth of Islamic Tolerance: How Islamic Law Treats Non-Muslims. Amherst, NY: Prometheus Books, 2005.

Sperling, S. David. The Original Torah: Political Intent of the Bible's Writers. New York: NYU Press, 2003.

Spiegel, Shalom, The Last Trial, New York: Schocken, 1967.

Stavrakopoulou, Francesca. Land of Our Fathers: The Roles of Ancestor Veneration in Biblical Land Claims (Library of Hebrew Bible/Old Testament Studies). Edinburgh: T and T. Clark, 2010.

Stehliing, Thomas, trans., Medieval Poems of Male Love and Friendship. New York: Garland, 1984.

Stowasser, Barbara Freyer. Women in the Qur'an, Traditions, and Interpretation. New York: Oxford University Press, 1994.

Thompson, Thomas L. The Bible in History: How Writers Create a Past. London. 1999.

---. The Early History of the Israelite People: From the Written and Archaeological Sources. Leiden and New York: Brill, 1992.

---. The Mythic Past: Biblical Archaeology and the Myth of Israel. New York: Basic Books, 1999.

Torrance, Thomas F. The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church, Edinburgh: T & T Clark, 1988.

---. The Christian Doctrine of God, One Being Three Persons, Edinburgh: T & T Clark, 1996.

Toulmin, Stephen, and June Goodfield. The Discovery of Time. Chicago: Chicago University Press, 1965.

Trachtenberg, Joshua. Jewish Magic and Superstition. New ed. Philadelphia: University of Pennsylvania Press, 2004.

van de Mieroop, Marc. The Ancient Mesopotamian City. Oxford: Oxford University Press, 1997.

Van Seters, John. Abraham in History and Tradition. New Haven: Yale University Press, 1975.

Wainwright, Arthur F. The Trinity in the New Testament, London: SPCK, 1962.

Walker, D. P. The Decline of Hell: Seventeenth-Century Discussions of Eternal Torment. London: Routledge & Kegan Paul, 1964.

Warnke, Martin, ed. Bildersturm: Die Zerstörung des Kunstwerks. Munich: Carl Hanser Verlag, 1973.

Webb, Diana. Medieval European Pilgrimage, C. 700 - C. 1500. London: Palgrave Macmillan, 2002.

Weiss, Johannes. Jesus' Proclamation of the Kingdom of God. Atlanta: Scholars Press, 1985.

Whitaker, Brian. Unspeakable Love: Gay and Lesbian Life in the Middle East. Berkeley: University of California Press. 2006.

Wright, Robert. The Evolution of God. New York: Little, Brown, 2009.

Yuval, Israel Jacob. Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages. Berkeley: University of California Press, 2006 (English translation of a Hebrew original of 2000).

Zevit, Ziony. The Religions of Ancient Israel: A Synthesis of Parallel Approaches. London and New York: Continuum, 2001.

Summary of Lecture Thirteen

At the outset we returned to the Reims School of illumination, with two undoubted masterworks, the Ebbo Gospels and the Utrecht Psalter.

Together with much other useful work, writing and illumination was performed mainly within the confines of the monasteries. Charlemagne and his counselors understood that a more rigorous application of the Rule of St. Benedict was needed to counteract the laxness and corruption that had set in.

One product of this reform effort was the remarkable St. Gall plan. After many years of study, Walter Horn of Berkeley was able to interpret the detailed instructions on the plan to realize a three-dimensional version. (An ideal prescription, the plan was never realized as such in Carolingian times.) Combining the holy office with productive, educational, and hospitality functions, the monastery was designed to be as self-sufficient as possible.

In s larger sense the plan belongs to the overarching history of utopian thinking inaugurated by Plato and continuing into our own day with intentional communities.

The final hour dealt briefly with the Ottonian period. Two creations of Bishop Bernward of Hildesheim were considered: the church of St. Michael and the bronze doors. The latter, a remarkable technical achievement, represent a new application of the earlier belief that the Old and New Testaments were organically linked.

Ultimately, the most influential creation of the Ottonian era was the revival of monumental sculpture, as seen in the Essen Madonna and the Gero Crucifix in Cologne.

Summary of Lecture Twelve

As a mnemonic we alluded to the old triple sequence of archaic/classic/baroque. In a rough sort of way the sequence of the books of Durrow, Lindisfarne, and Kells accords with this scheme. As a footnote to the last lecture, we examined some striking images from the Echternach Gospels, a work that falls between Durrow and Lindisfarne. As posited by O.-K. Werckmeister, the image of the man seem to incorporate a numerological allusion pertaining to the word Adam. The Echternach image of the lion is possibly the ultimate masterpiece of Insular illumination.

By way of introduction to the Carolingian era, the Pirenne thesis was discussed. The noted Belgian historian expounded this concept in his late book, titled "Mohammed and Charlemagne." Weighing in on the perennial problem of the Fall of Rome, Pirenne held that the status quo largely prevailed through the sixth century, as the barbarian rulers sought to maintain the amenities of civilized Romsn life. It was the Islamic conquests in the seventh century that effected fundamental change, isolating Western Europe in a "natural" economy dependent on barter. The change forced the West back on its own resources, reorienting its fundamental axis to the northwest, with the great rivers of the Loire, the Seine, the Meuse, the Rhine, and the Elbe as the new "highways."

While some erosion of detail has occurred, essentially the Pirenne thesis seems to have held. This means that there is a basic disconnect between the revivalist ideology of Charlemagne's brains trust and the reality on the ground. (Needless to say, this was not to be the first time in which geopolitical reality clashed with ideological aspiration.)

In many respects, Charlemagne's court was peripatetic, in order to take advantage of local tribute and also to fight his numerous frontier wars. Yet a capital of a sort arose at Aachen on the western fringe of Germany. Here the palace chapel of 805 survives (then part of a larger complex, including the throne hall). The plan and elevation stem from San Vitale in Ravenna, with simplifications.

The gate house at Lorsch is a variation on a Roman triumphal arch, with a strong northern input in the chromaticism of the geometrical surface patterns.

Insight into the transition from Merovingian art to Carolingian is afforded by the two covers of the Lindau Gospels (Pierpont Morgan Library and Museum). The lower cover is dominated by barbarian lacertines, possibly with an apotropaic purpose. The upper cover, with its delicate figures in relief, is a superb example of Carolingian goldsmiths work.

We then focused on three illuminated manuscripts, representatives (as it were) of the archaic, classic, and baroque phases of Carolingian art. The images in the Godescalc Gospels (completed in 783) are somewhat awkward, also showing traces of insular influence. The full-page frontal image of Christ is virtually an icon, reflecting Charlemagne's policy of resistance to Byzantine iconoclasm.

The Coronation Gospels in Vienna is a purple manuscript, showing a strong classical influence.

Finally, the Ebbo Gospels (of the Reims school) exhibits a powerful expressionism. The deliberate distortions of the figure of Matthew are echoed by the "animation" of the landscape. The whole is a vivid depiction of the ecstasy of sacred inspiration.

Summary of Lecture Eleven

The gravamen of the lecture concerned four works (or groups of works) stemming from the Hiberno-Saxon or Insular orbit during the period ca. 625-820.

In the Hiberno-Saxon enterprise, the Irish (converted, some of them at least, by St. Patrick prior to 493) were the senior partners. Irish monasticism was a distinctive adaptation of the Egyptian model, whereby remote islands served as hermitages. The severe conditions toughened the monks, making possible the beginnings of their wanderings. These migrations took them, in the first instance, to northern England, especially Northumbria. There the English converts proved apt pupils, matching or even surpassing the accomplishments of their Hibernian teachers.

The Sutton Hoo treasure is the first monument of English art. The instructor briefly traced and critiqued the history of the more extreme claims of English exceptionalism, while recognizing the connection with the people who first spoke the English language.

The Sutton Hoo finds from East Anglia belong to a distinctive moment of transition between paganism and Christianity. The coins found in the purse were probably meant to pay the phantom rowers who would take the king to the afterworld.

The two most remarkable objects in the treasure (now in the British Museum) are probably the gold buckle and the purse. The buckle demonstrates an intricate pattern of lacertines and interlace, probably with apotropaic intent. The purse has a remarkable set of appliques, showing the virtuosity of the goldsmiths of the time.

The Book of Durrow (ca. 675; Trinity College, Dublin) was briefly noted in the previous lecture. Here we focused on the carpet pages (three survive), which probably had an apotropaic intent.

The Book of Lindisfarne (ca. 725; British Library) is also a gospel book, in this instance certainly made in Northumbria by English scribes. Larger and more lavish than its Durrow predecessor, this book replaces the evangelist symbols with full-page portraits of these authors. While these are of Mediterranean derivation, they clearly, almost relentlessly, translate the motifs into the linear northern style.

The Book of Kells (ca. 820) is the most extravant of the three Insular gospel books examined. It ranks with the Tres Riches Heures of the Limbourg brothers as one of the two most towering masterpieces of medieval illumination. There are carpet pages, evangelist portraits, narrative scenes and much else. The most elaborate text page is devoted to a presentation of the Chi-Rho theme.

Taken as a whole, these works document the remarkable Anglo-Irish partnership, yielding works that were unique in sophistication during the era. A recent book is entitled "How the Irish Saved Western Civilization." It should have been entitled "How the Irish and the English Saved Western Civilization."

Summary of Lecture Ten

Our attention shifted to the Western Middle Ages. Although this realm gave the appearance of being the unfavored sibling of the two heirs of the Roman Empire, it turned into a Cinderella, as Western Europe was eventually to generate many of the key institutions that were to characterize the modern world.

The differing barbarian groups left their imprint on the emerging nation states of Western Europe (ethnogenesis). There were two contrasting pairs. In England and Germany. the language and culture of the intruders became dominant. In Spain and Italy--despite the heritage of the Vandals, Visigoths, Ostrogoths and Lombards--the original romance culture predominated. France saw a mixed system, as Germanic (Frankish) elements played a key role. This form of hybridity helped to assure the hegemony of France through much of the Middle Ages.

An excursus dealt with the written assignment. While religious art dominated, the Middle Ages (as a hierarchical society) saw a significant production of political imagery We suggested that an initial approach to the problem involves an enumeration of all the realms in which such imagery was likely to be found. These include coins (see Internet for examples), luxury items, buildings and monuments, mosaics and frescoes, and illuminated manuscripts.

An initial comparison of the Constantine coin documenting the 312 victory in Rome and the Missorium of Theodosius revealed significant similarities and contrasts. The path indicated by the Missorium might lead to the David plates from the Cyprus treasure (ca. 628), while the coin discloses many possibilities of follow up. Sometimes such objects are interesting for what they do not show--e.g. the absence of Christian imagery in the Missorium, and the lack of "Frankish" themes in the Charlemagne coin, with its "renaissance" orientation to the Roman imperial past.

Then we returned to the main theme of the lecture. Heretofore we have considered only two legs of our tripod: the classical and the Middle Eastern. Now we can access the Northern, or "barbarian" contribution. This had two components: the older Celtic stratum, going back to before the Roman conquest, and the newer Germanic strain.

In a previous lecture we discussed the consequences of the shift from papyrus and scroll to parchment and codex. In this lecture we sought to document the appearance of a third revolutionary contribution: new forms of writing and decoration in the Merovingian period. There were two main conmponents: the animated initial, and the binary typographical system of majuscule and minuscule. The latter has continued to be normative in our printed books (and even out computers, such as the one I am writing on).

In conclusion we briefly considered, via the Book of Durrow, the alternative system that developed in the Hiberno-Saxon realm. Adducing significant earlier "barbarian" decorative accoutrements, including such bling as spirals and interlace, the insular books also adopted a decrescendo method as a transition from the initial to the main text.

Summary of Lecture Nine

Broadly speaking, the period stretching from 565 (death of Justinian) to 843 (conclusive settlement of the icononoclastic controversy) was a time of troubles in the Byzantine Empire. Major territorial subtractions occurred: Italy (lost to the Lombards), the central-southern Balkans (occupied by the pagan Slavs), and Syria and Egypt (Muslim).

In addition, the Persians invaded, only being defeated with great effort by Heraclius in 628.

Two contrasting examples of art in the time of Heraclius were examined: the Cyprus Plate in the Met of David Fighting Goliath (intensely classicizing) and the mosaic of St. Demetrios (frontal and "Middle Eastern"). This contrast shows that the dichotomy of style, while it was minimized in the time of Justinian, persisted all the same. The classicizing current was to recur throughout later Byzantium, as seen in the Paris Psalter (also showing, inter alii, David).

The early sixth century witnessed a chill in the status of images. The first response, the Jewish one, was the mildest: they simply stopped making images in synagogues. The Muslims had always disapproved of images in mosques. In 721 the Caliph Yazid issued an edict commanding the destruction of such images in Christian churches. Laxly enforced, this step nonetheless was a major step.

In 726, apparently, Leo the Isaurian took the first step of iconoclasm, by destroying a favorite image over the great gate of the Palace in Constantinople. His son Constantine V was especially rigorous. Neither was against images as such, since secular ones appeared, but against religious images, held to be an invitation to idolatry.

The dispute was not finally settled until 843. The iconodules had won--but at a price. No religious figures in the round were allowed. Reverence for icons was supposed to be directed solely at the prototype (the holy figure)--not at the material object.

Beginning apparently in 867, Hagia Sophia was reequipped with images, some of which were seen in class. The Catholicon at Hosios Lukas, a cross-in-square church, demonstrates the hierarchical principle of allocation of mosaics, with Christ in the dome, the Virgin in the main apse, and the other scenes and figures distributed according to rank.

Summary of Lecture Eight

The class concerned the invention of the book, especially the illustrated book, as we know it during the late-antique period. The previous standard had been set by the Egyptians, who developed papyrus as a support for writing. They then glued the papyrus sheets together to form scrolls. This method was used by the Greeks and during the earlier Roman period. Papyrus is friable, a weakness abetted by frequent unrolling of the scrolls.

Parchment made from skins of animals emerged as a more durable support material. By the fourth century the codex became dominant replacing the scroll. This technique posed the issue of dual composition, verso and recto, at each opening--a potential not always well realized (as we saw with the Hours of Jeanne d'Evreux).

The pictorial material commonly employs the device of continuous narrative, seen in the reliefs of the Column of Trajan and (almost a millennium later) in the Bayeux Tapestry.

To permit some conclusions about the origins of the illustrated book, we examined three examples from the Hebrew Bible and three from the New Testament. Because of its poor condition, the Quedlinburg Itala leaf is hard to assess (but see the illustration in Nees). It is unique in showing four closely related scenes from the Book of Samuel. Flaking of the pigment discloses instructions to the illustrator: "Here paint this."

There are basically two schools concerning the origin and development of pictorial cycles. The first, headed by Kurt Weitzmann, holds that the artists were essentially conservative and that the pictorial recensions lead back to a single archetype, presumably an illustrated Septuagint.

However, supporting evidence has not emerged, and another school (supported e.g. by Lawrence Nees) holds that the artists were more creative, and that there is no single archetype. The instructions in the Quedlinburg leaf would seem to support the Nees position.

Badly burned in 1731, the fragments of th3e Cotton Genesis nonetheless attest a very rich cycle in this manuscript. Also rich is the imagery of the well-preserved Vienna Genesis, a purple manuscript of the sixth century. Here the scene of Rebecca and Eliezar is a notable example of continuous narration.

The Rossano Gospels is purple manuscript of the New Testament. Two elaborate scenes of Christ before Pilate suggest derivation from monumental frescoes or mosaics.

The Rabbula Gospels of 586 is an elaborate Syriac manuscript, with notable full-page scenes of the Crucifixion and the Ascension. The canon tables illustrate the architectural principle of the great arch embracing lesser ones, suggesting the concept of hierarchy.

St. Augustine's Gospel in Cambridge is a fragment of Luke. In addition to the narrative scenes, there is a large portrait of the evangelist, accompanied by his symbol, a winged bull.

These vari0us scenes are important because they mark the inception of a system of iconography, which (with various permutations) lasted until the time of the French Revolution.