Beyond Flesh and Blood: The Ultimate Guide To Angels and Demons goes far beyond the average Sunday School teaching on spiritual warfare. Minister Fortson takes an in depth look at the origin of both angels and demons, and attempts to answer the tough questions on the minds of many Christians. 1) When were angels created? 2) When did Lucifer rebel against God? 3) Where do angels fit into human history? 4) Are fallen angels and demons the same thing? 5) Were the gods of mythology really fallen angels? 6) What do angels have to do with modern UFO sightings? 7) Is our current scientific pursuit of transhumanism a spiritual issue? These questions are just the beginning of the journey. As the book progresses, Minister Fortson tackles many other areas of the supernatural, such as the origin of ghosts, vampires, and our modern obsession with UFOs and aliens. You will also discover what our modern pursuit of creating hybrids has in common with various ancient mythologies from around the world, and the possible origin of these pursuits. Throughout the book, Minister Fortson explores historical text from many different cultures and belief systems in order to find out if the Hebrews were the only culture to encounter both angels and demons. The Bible tells us that our war is not with flesh and blood, but what does that statement really mean? Is the spiritual war crossing over into the physical realm? One thing is for sure, after you read this book, you will never look at the world we live in the same again.

Zionism was not only a political and ideological program but also a sexual one. The liberation of Jews and creation of a new nation were closely intertwined with a longing for the redemption and normalization of the Jewish male body. That body had to be rescued from anti-Semitic, scientific-medical discourse associating it with disease, madness, degeneracy, sexual perversity, and femininityeven with homosexuality. The Zionist movement was intent on transforming the very nature of European Jewish masculinity as it had existed in the diaspora. Zionist/Israeli films expressed this desire through visual and narrative tropes, enforcing the image of the hypermasculine, colonialist-explorer and militaristic nation-builder, an image dependent on the homophobic repudiation of the "feminine" within men. The creation of a new heterosexual Jewish man was further intertwined with attitudes on the breeding of children, bodily hygiene, racial improvement, and Orientalist perspectiveswhich associated the East, and especially Eastern bodies, with unsanitary practices, plagues, disease, and sexual perversity. By stigmatizing Israels Eastern populations as agents of death and degeneration, Zionism created internal biologized enemies, against whom the Zionist society had to defend itself. In the name of securing the life and reproduction of the new Ashkenazi Jewry, Israeli society discriminated against both its internal enemies, the Palestinians, and its own citizens, the Mizrahim (Oriental Jews). Yosefs critique of the construction of masculinities and queerness in Israeli cinema and culture also serves as a model for the investigation of the role of male sexuality within national culture in general.

This novel follows the Stassos family through four generations, as it is touched by ambition, love, violence, and the transforming effects of time.

This book highlights the significance of a group of five texts excluded from the standard Christian Bible and preserved only in Ge'ez, the classical language of Ethiopia. These texts are crucial for modern scholars due to their significance for a wide range of early readers, as extant fragments of other early translations confirm in most cases. Yet they are also noted for their eventual marginalization and abandonment, as a more restrictive understanding of the biblical canon prevailed – everywhere except in Ethiopia, with its distinctive Christian tradition in which the concept of a “closed canon” is alien. In focusing upon 1 Enoch, Jubilees, the Ascension of Isaiah, the Epistula Apostolorum, and the Apocalypse of Peter, the contributors to this volume group them together as representatives of a time in early Christian history when sacred texts were not limited by a sharply defined canonical boundary. In doing so, this book also highlights the unique and under-appreciated contribution of the Ethiopic Christian Tradition to the study of early Christianity.