In Desire of the Everlasting Hills, Thomas Cahill takes up his most daring and provocative subject yet: Jesus of Nazareth, the central figure of Western civilization.
Introducing us first to "the people Jesus knew," Thomas Cahill describes the oppressive Roman political presence, the pervasive Greek cultural influence, and especially the widely varied social and religious context of the Judaism in which Jesus moved and flourished. These backgrounds, essential to a complete understanding of Jesus, lead to the author's stunningly original interpretation of the New Testament--much of it based on material from the ancient Greek brilliantly translated by the author himself--that will delight readers and surprise even biblical scholars.
Thomas Cahill's most unusual skill may lie in his ability to bring to life people of a faraway world whose concerns seem at first to be utterly removed from the present day. We see Jesus as a real person, sharp-witted and sharp-tongued, but kind, humorous, and affectionate, shadowed by the inevitable climax of crucifixion, the cruelest form of execution ever devised by humankind. Mary, while not quite the "perpetual virgin" of popular piety, is a vivid presence and forceful influence on her son. And the apostle Paul, the carrier of Jesus' message and most important figure in the early Jesus movement (which became Christianity), finds rehabilitation in Cahill's realistic, revealing portrait of him.
The third volume in the Hinges of History series, this unique presentation of Jesus and his times is for believers and nonbelievers alike (for Jews and Christians, it is intended by the author as an act of reconciliation). With the same lively narration and irresistible perceptions that characterize How the Irish Saved Civilization and The Gifts of the Jews, Thomas Cahill invites readers into an ancient world to commune with some of the most influential people who ever lived.
Of the many enigmas of John's Gospel nothing is more mysterious than the story that does not belong there. It interrupts the flow of John's tightly stitched scheme of narration, and though, like many Johannine episodes, it gives a starring role to a woman, its supple Greek has all the characteristics of Luke's pen:
At daybreak, Jesus appeared again in the Temple precincts; and when all the people came to him, he sat down and began to teach them. Then did the scribes and Pharisees drag a woman forward who had been discovered in adultery and forced her to stand there in the midst of everyone.
"Teacher," said they to him, "this woman has been caught in the very act of adultery. Now, in the Torah Moses ordered us to stone such women. But you--what have you to say about it?" (They posed this question to trap him, so that they might have something to use against him.)
But Jesus just bent down and started doodling in the dust with his finger. When they persisted in their ...
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