“Russell’s new high fantasy series launch is well written with a definite steampunk vibe and sword-and-sorcery appeal.” —Library Journal A world consumed by war. An ancient evil resurrected. A millennia-old bargain comes due . . . When two blades clash, the third will fall, and the fate of all will be jeopardized. To save Lozaria, the failures of the past must be atoned for by a new generation of heroes. The time has come for mortals to cast off sight and, in doing so, truly come to see . . . Victory is never absolute. Seven centuries ago, the forces of order won the Illyriite War on the plains of Har’muth. Darmatus and Rabban Aurelian slew their elder brother, Sarcon, the despotic architect of the conflict, then sacrificed themselves to banish the cataclysmic vortex opened with his dying breath. The first advent of the Oblivion Well was thwarted. Even without their vanished gods, the seven races of Lozaria proved themselves capable of safeguarding their world. Or so the story goes. The year is now 697 A.B.H. (After the Battle of Har’muth). Though war itself remains much the same, the weapons with which it is waged have evolved. Airships bearing powerful cannons ply the skies, reducing the influence of mages and their spells. Long-range communication has brought far-flung regions of Lozaria closer than ever before. At the center of this technological revolution are the three Terran states of Darmatia, Rabban, and Sarconia, who have fought a near ceaseless campaign of seven hundred years in an attempt to best each other. The roots of their enmity lie buried beneath the wasteland of Har’muth, a place all three nations consider best forgotten. However, an ancient power sealed within Har’muth has not forgotten them, and the descendants of those who fought on that field must now take a stand to rectify the mistakes of the past . . .

In Before Jonathan Edwards, Adriaan Neele seeks to balance the recent academic attention to the developments of intellectual history after Jonathan Edwards. Neele presents the first comprehensive study of Edwards's use of Reformed orthodox and Protestant scholastic primary sources in the context of the challenges of orthodoxy in his day. Despite the breadth of Edwards scholarship, his use of primary sources has been little analyzed. Yet, as Neele proves, Edwards's thinking on the importance of these primary sources has significant implications not only for the status of the New England theology of pre-Revolutionary America but also for our understanding of Edwards today. This volume locates Edwards's ideas in the context of the theological and philosophical currents of his day, as well as in the pre-modern exchange of books and information during the colonial period. The pre-Revolutionary status of theology and philosophy in the wake of the Enlightenment had many of the same problems we see in our theological education today with respect to the use and appropriation of classical theology in a 21st-century context. Ideas about the necessity of classical primary sources of Christianity in sustaining our theological education are once again becoming important, and Edwards offers many relevant insights. Edwards was not unique in his deployment of these primary sources; many New England pastors, including Cotton Mather (1663-1728), preached and wrote about the necessity of orthodox theology. Edwards's distinction came in his thinking about the issues set forth in these sources at a transitional moment in the history of Christian thought.

One of the fundamental enigmas of our existence, and for that matter, God’s existence, is the act of creation. Has the cosmos been created ex nihilo or was it an intelligent design by God? Does God, having created the world, let it evolve and develop on its own, subject to the rules of evolution and chance; or does God intervene in every step of evolution in a deus ex machina manner? What is the role of man in creation? Is it as central as existentialism and quantum mechanics assure us: that without human consciousness interacting with energy-matter, there would not be any objects and life forms? Is man the crown of creation permanently, or once evolution forms a more effective connecting agent between spirit and energy-matter, will man be relegated to the world of fossils? The book concludes with a thorough examination of human norms, values and morals. As such, this book constitutes a comprehensive treatise on the genesis of the world, the birth of God, and the role of man.

Signposts to Silence provides a theoretical map of what it terms ‘metaphysical mysticism’: the search for the furthest, most inclusive horizon, the domain of silence, which underlies the religious and metaphysical urge of humankind in its finest forms. Tracing the footsteps of pioneers of this exploration, the investigation also documents a number of historical pilgrimages from a variety of cultural and religious backgrounds. Such mountaineers of the spirit, who created paths trodden by groups of followers over centuries and in some cases millennia, include Lao-Tzu and Chuang-Tzu, Siddhattha and Jesus, Sankara and Fa-tsang, Plato and Plotinus, Isaac Luria and Ibn Arabi, Aquinas and Hegel. Such figures, teachings and traditions (including the religions of ‘Judaism’, ‘Christianity’ and ‘Islam’; ‘Hinduism’, ‘Buddhism’ and ‘Taoism’) are understood as, at their most sublime, not final destiny and the end of the road, but signposts to a horizon of ultimate silence. The hermeneutical method employed in tracking such pioneers involves four steps: • sound historical-critical understanding of the context of the various traditions and figures • reconstruction of the subjective intentional structure of such persons and their teachings • design, by the author, of a theoretical map of the overall terrain of ‘metaphysical mysticism’, on which all such journeys of the spirit are to be located, while providing a theoretical context for understanding them tendentionally (i.e. taking the ultimate drift of their thinking essentially to transcend their subjective intentions) • drawing out, within the space available, some political (taken in a wide sense) implications from the above, such as religio-political stances as well as ecological and gender implications. Continuing the general direction of thought within what the author endorses to be the best in metaphysical mysticism in its historical manifestations, the book aims to contribute to peace amongst religions in the contemporary global cultural situation. It relativizes all claims to exclusive, absolute truth that might be proclaimed by any religious or metaphysical, mystical position, while providing space for not only tolerating, but also affirming the unique value and dignity of each. This orientation moves beyond the stances of enmity or indifference or syncretism or homogenisation of all, as well as that of mere friendly toleration. It investigates the seemingly daunting and inhospitable yet immensely significant Antarctica of the Spirit, the ‘meta’-space of silence behind the various forms of wordy ‘inter’-relationships. It affirms pars pro toto, totum pro parte, and pars pro parte: that each religious, mystical and metaphysical orientation in its relative singularity represents or contains the whole and derives value from that, and that each represents or contains every other. This homoversal solidarity stimulating individual uniqueness is different from and in fact implies criticism of the process of globalisation. While not taking part in a scientific argument as such, Signposts to Silence aims at promoting an understanding of science and metaphysical mysticism as mutual context for each other, and it listens to a number of voices from the domain of science that understand this.

Offers an uncommonly wide-ranging consideration of the ways in which Native Americans view the world, their place in it, and their responsibilities to it. This world is not only physical, but spiritual, and 'The Sacred' describes the 'meaning, role and function of sacred traditional practices and observances in the lives of The People, individually and collectively.