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'Becoming Children of God' offers a fresh and original commentary on the Gospel of John as a narrative inviting readers -- both in the evangelist's time and our own -- to a radical commitment to follow Jesus from within a spirit-filled community. This reading is grounded in a poetics of biblical narrative"" that balances attention to historical, ideological, and aesthetic aspects of John's Gospel while highlighting its relevance for today. By committing himself to a close analysis of the text as symbolic action"" Howard-Brook makes it clear how John's Gospel fairly bristles with references to societal conditions that demand a direct response. Throughout the commentary, his close attention to literary structure as well as social background yields new insights into the often-obscure message of the Fourth Gospel.

'Women Encounter God' is one of the first books to explore the commonalities and convergences of women's theologies in the Americas. This critical, comparative analysis of white feminist, womanist, and 'mujerista' theologies focuses on how, by placing their unique theologies in dialogue, the rich contributions of each theology can inform the others.By looking at the key themes of empowerment, embodiment, and relationality, Moody examines how three different types of feminist theologians perceive God. She discusses the works of such representative theologians as white feminists Mary Daly, Rosemary Ruether, Sally McFague, and Carter Heyward; Hispanic/Latina theologians Ada Maria Isasi-Diaz, Yolanda Tarango, and Elsa Tamez; and womanist theologians Delores Williams, Jacquelyn Grant, and Katie Geneva Cannon, as well as feminist theorists Chela Sandoval and Rosemary Tong.

This is a guidebook for archival assistants and new librarians. It is broken down into simple, clear, concise concepts, illustrated in line drawing, cartoon-style. Its generic nature explains the how and why of archival work with only a few sentences; and the illustrations match the concepts. Each section has the same format: introduction and definition, examples, and fill-in-the-blank review-tests for each section and each chapter. The concise five page summary at the end covers the entire book, without the pictures, and substitutes for no index. A one-page bibliography completes the book. I recommend it for large libraries with a large staff." Tim Loud, graduate student, Texas Woman's University The combination of simple statements, with images that illustrate one or two related points in an interesting way, has much to recommend it, particularly to volunteers working in the archive environment who may not have the background, or the opportunity, to digest the contents of a complex manual." Barbara L. Craig, University Archivist and Head of Archives and Special Collections at New York University, North York

Biblical Dogmatics: An Exposition of the Principal Doctrines of the Holy Scriptures by Milton Spencer Terry is a scanned facsimile of the original edition published in 1907 by Wipf and Stock Publishers.

This fresh new approach to African-American theology brings two creative theologians into a lively dialogue between womanist and "Xodus" thought. Karen Baker-Fletcher writes from the perspective of womanism, reflecting the interlocking issues of sex, class, and race, that characterize the experience of African-American women. Garth KASIMU Baker-Fletcher writes from the perspective of what he has termed Xodus theology. With a name that resonates with reference both to the Exodus story, the Cross, and the self-naming identity of Malcolm X, Xodus reflects the perspective of a new generation of Black theology by males who have responded, among other things, to the challenges of womanist theology.

The Provincial letters are a series of eighteen letters written by French philosopher and theologian Blaise Pascal. Written in the midst of the formulary controversy between the Jansenists and the Jesuits, they are a defense of the Jansenist Antoine Arnauld from Port-Royal-des-Champs, a friend of Pascal who in 1656 was condemned by the Faculté de Théologie at the Sorbonne in Paris for views that were claimed to be heretical. The First letter is dated January 23, 1656 and the Eighteenth March 24, 1657. A fragmentary Nineteenth letter is frequently included with the other eighteen. In these letters, Pascal humorously attacked casuistry, a rhetorical method often used by Jesuit theologians, and accused Jesuits of moral laxity. Being quickly forced underground while writing the Provincial Letters, Pascal pretended they were reports from a Parisian to a friend in the provinces, on the moral and theological issues then exciting the intellectual and religious circles in the capital. In the letters, Pascal's tone combines the fervor of a convert with the wit and polish of a man of the world. Their style meant that, quite apart from their religious influence, the Provincial Letters were popular as a literary work. Adding to that popularity was Pascal's use of humor, mockery, and satire in his arguments. The letters also influenced the prose of later French writers like Voltaire and Jean-Jacques Rousseau. Brilliantly written by Pascal, the Provincial Letters would not have been possible without the work of theologians from Port-Royal; indeed, most of the arguments Pascal deployed were already to be found in Arnauld's Théologie morale des Jésuites, something which led the Jesuit Nicolas Caussin to reply to Pascal's perceived libel. Pascal's main source on Jesuit casuistry was Antonio Escobar's Summula casuum conscientiae (1627), several propositions of which would be later condemned by Pope Innocent XI. Paradoxically, the Provincial Letters were both a success and a defeat: a defeat, on the political and theological level, and a success on the moral level. Thus, King Louis XIV ordered that the book be shredded and burnt in 1660. The final letter from Pascal, in 1657, had defied the Pope himself, provoking Alexander VII to condemn the letters. But that didn't stop most of educated France from reading them. Moreover, even Pope Alexander, while publicly opposing them, nonetheless was persuaded by Pascal's arguments. Just a few years later, Alexander condemned "laxity" in the church and ordered a revision of casuistical texts.

Sehnsucht: The C. S. Lewis Journal, established by the Arizona C. S. Lewis Society in 2007, is the only peer-reviewed journal devoted to the study of C. S. Lewis and his writings published anywhere in the world. It exists to promote literary, theological, historical, biographical, philosophical, bibliographical and cultural interest (broadly defined) in Lewis and his writings. The journal includes articles, review essays, book reviews, film reviews and play reviews, bibliographical material, poetry, interviews, editorials, and announcements of Lewis-related conferences, events and publications. Its readership is aimed at academic scholars from a wide variety of disciplines, as well as learned non-scholars and Lewis enthusiasts. At this time, Sehnsucht is published once a year.

Driver intended this volume to provide insight toward the philology and textual criticism of the Old Testament. He regarded Samuel as an excellent field for training the intermediate Hebrew student in the uses of Hebrew idiom. Driver also regarded the books of Samuel as filled with transcriptional corruption, thus quite appropriate for introduction to the grounds and principles of textual criticism.

The Parker Society was the London-based Anglican society that printed in fifty-four volumes the works of the leading English Reformers of the sixteenth century. It was formed in 1840 and disbanded in 1855 when its work was completed. Named after Matthew Parker -- the first Elizabethan Archbishop of Canterbury, who was known as a great collector of books -- the stimulus for the foundation of the society was provided by the Tractarian movement, led by John Henry Newman and Edward B. Pusey. Some members of this movement spoke disparagingly of the English Reformation, and so some members of the Church of England felt the need to make available in an attractive form the works of the leaders of that Reformation.

The Parker Society was the London-based Anglican society that printed in fifty-four volumes the works of the leading English Reformers of the sixteenth century. It was formed in 1840 and disbanded in 1855 when its work was completed. Named after Matthew Parker -- the first Elizabethan Archbishop of Canterbury, who was known as a great collector of books -- the stimulus for the foundation of the society was provided by the Tractarian movement, led by John Henry Newman and Edward B. Pusey. Some members of this movement spoke disparagingly of the English Reformation, and so some members of the Church of England felt the need to make available in an attractive form the works of the leaders of that Reformation.