This cultural analysis of the divine indwelling from the fourth through sixteenth centuries reverses the history of doctrine to venture doctrine as history. It discovers a fundamental disparity between domestic values and the exilic asceticism that once dominated western civilization.

Divine Domesticities: Christian Paradoxes in Asia and the Pacific fills a huge lacuna in the scholarly literature on missionaries in Asia/Pacific and is transnational history at its finest. Co-edited by two eminent scholars, this multidisciplinary volume, an outgrowth of several conferences/seminars, critically examines various encounters between western missionaries and indigenous women in the Pacific/Asia … Taken as a whole, this is a thought-provoking and an indispensable reference, not only for students of colonialism/imperialism but also for those of us who have an interest in transnational and gender history in general. The chapters are very clearly written, engaging, and remarkably accessible; the stories are compelling and the research is thorough. The illustrations are equally riveting and the bibliography is extremely useful. —Theodore Jun Yoo, History Department, University of Hawai’i The editors of this collection of papers have done an excellent job of creating a coherent set of case studies that address the diverse impacts of missionaries and Christianity on ‘domesticity’, and therefore on the women and children who were assumed to be the rightful inhabitants of that sphere … The introduction to the volume is beautifully written and sets up the rest of the volume in a comprehensive way. It explains the book’s aim to advance theoretical and methodological issues by exploring the role of missionary encounters in the development of modern domesticities; showing the agency of indigenous women in negotiating both change and continuity; and providing a wide range of case studies to show ‘breadth and complexity’ and the local and national specificities of engagements with both missionaries and modernity. My view is that all three aims are well and truly fulfilled. —Helen Lee, Head, Sociology and Anthropology, La Trobe University, Melbourne

This book tells the story of journeys that I had to take in my life, to find out who I am. And why I am here. Many have gone through life and unfortunately many have departed not knowing the answers to these questions. But I have discovered the answers, everything that I need and also you is right inside of us. Jesus said the Father and I are one. When you look at Jesus, you see the Lord He is God. And he is inside of me. Therefore I am no longer me, I am God. And I am here to create on Earth. I am possesing the land.

This volume deals with the Federal theology of Johannes Cocceius, who lived in the seventeenth century (1603-1669). German by birth, he taught at Bremen, Franeker and Leiden, where he was Professor of Theology (1650-1669). As foremost biblical interpreter he sought to formulate a Covenant theory which described all of human history by introducing the structure of consecutive covenants or foedera. The book poses a surprising alternative to the readings of earlier scholarship on Cocceius by its careful presentation of the pneumatological components of the doctrine of covenants. Cocceius' Federal theology was of considerable importance in the theological and political history of Europe and the United States and formes the framework for much of the Reformed theology in the past three centuries.

What is meant by knowing God? By sounding the work of John Calvin and Karl Barth as mirrors of reflection and experience, justice is done to the tension between the premodern and postkantian situation and a stimulus is given for a contemporary position.

Robert d’Anjou was King of Naples from 1309-1343 and preached throughout his reign. As a lay preacher, albeit a particularly privileged one, Robert adopted the oratorical form generally reserved to clerics in order to announce his piety and erudition, but most importantly, he preached in order to express and extend his royal office. This book studies the sermons that Robert preached at universities, diplomatic ceremonies, and royal visitations at religious houses, including his sojourn at the papal court. This work explores an important case study in the history of medieval lay preaching. It shows the flexibility of preaching as a form of political and personal oratory and marks an important step in the author's interest to map out the range of licit lay preching in Medieval Europe.