Millard Fuller had come face-to-face with the reality of the American dream: a millionaire workaholic with a marriage on the skids. The cure -- the Fullers sold their business, donated all the money to charity, and went in search of a new dream. Today Fuller and his wife are sharing that dream: Habitat for Humanity.

A classic Swedish novel about love, faith and spiritual renewal told in the form of a mystery novel.

Award for the Best First Book in the History of Religions from the American Academy of Religion Feminist theory and postcolonial theory share an interest in developing theoretical frameworks for describing and evaluating subjectivity comparatively, especially with regard to non-autonomous models of agency. As a historian of religions, Mary Keller uses the figure of the "possessed woman" to analyze a subject that is spoken-through rather than speaking and whose will is the will of the ancestor, deity or spirit that wields her to engage the question of agency in a culturally and historically comparative study that recognizes the prominent role possessed women play in their respective traditions. Drawing from the fields of anthropology and comparative psychology, Keller brings the figure of the possessed woman into the heart of contemporary argument as an exemplary model that challenges many Western and feminist assumptions regarding agency. Proposing a new theoretical framework that re-orients scholarship, Keller argues that the subject who is wielded or played, the hammer or the flute, exercises a paradoxical authority—"instrumental agency"—born of their radical receptivity: their power derives from the communities' assessment that they no longer exist as autonomous agents. For Keller, the possessed woman is at once "hammer" and "flute," paradoxically powerful because she has become an instrument of the overpowering will of an ancestor, deity, or spirit. Keller applies the concept of instrumental agency to case studies, providing a new interpretation of each. She begins with contemporary possessions in Malaysia, where women in manufacturing plants were seized by spirits seeking to resacralize the territory. She next looks to wartime Zimbabwe, where female spirit mediums, the Nehanda mhondoro, declared the ancestors' will to fight against colonialism. Finally she provides an imaginative rereading of the performative power of possession by interpreting two plays, Euripides' Bacchae and S. Y. Ansky's The Dybbuk, which feature possessed women as central characters. This book can serve as an excellent introduction to postcolonial and feminist theory for graduate students, while grounding its theory in the analysis of regionally and historically specific moments of time that will be of interest to specialists. It also provides an argument for the evaluation of religious lives and their struggles for meaning and power in the contemporary landscape of critical theory.

This Luther biography is presented in sequential art graphic novel style bringing to life Luther's story of adventure, courage, and faith.

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Written in 1951 (with a second edition in 1961), this book takes its place within an impressive array of attempts to wrestle with Karl Barth's theology from a Catholic point of view. The book adopts the twofold strategy of presenting an exposition of "the whole of Barth's thought," while doing so for the purpose of a confessional dialogue among theologians. Not to be construed as an "Introduction to the Theology of Karl Barth," Balthasar's effort is to provide a Catholic response which, though not "official", nonetheless seeks to express a common direction and movement within Catholicism. The Theology of Karl Barth shows how a rethinking of basic issues in fundamental theology-concerning the relation of nature and grace, philosophy and theology, the "analogy of being" and the "analogy of faith"-might lead to a rapprochement between the two great rivers of Christianity, without compromising the center of gravity of either. In the process the book makes a major contribution to renewed understanding of Christianity in a secularized modern world. Co-published with Communio Books. "This reflection by one of the century's great Catholic theologians on the theology of one of the century's great Protestant theologians is an example of ecumenical dialogue at its best. One finds here a sympathetic and at the same time faithfully Catholic discussion of the major issues surrounding Barth's christocentricity. The appearance of an unabridged English translation of this book could hardly be more timely for the current religious situation in North America." - David L. Schindler, Gagnon Professor of Fundamental Theology, John Paul II Institute "No one should think he can quickly dispose of questions posed here offhandedly. It was precisely because writers were in the habit during the time of the Reformation of theologizing with a hammer that the split in the Church became irreparable. And to work at overcoming this split means much effort. Only the patient need apply." - Hans Urs von Balthasar

On July 24, 1964, chaos erupted in Rochester, New York. Strike the Hammer examines the unrest—rebellion by the city's Black community, rampant police brutality—that would radically change the trajectory of the Civil Rights movement. After overcoming a violent response by State Police, the fight for justice, in an upstate town rooted in black power movements, was reborn. That resurgence owed much to years of organizing and resistance in the community. Laura Warren Hill examines Rochester's long Civil Rights history and, drawing extensively on oral accounts of the northern, urban community, offers rich and detailed stories of the area's protest tradition. Augmenting oral testimonies with records from the NAACP, SCLC, and the local FIGHT, Strike the Hammer paints a compelling picture of the foundations for the movement. Now, especially, this story of struggle for justice and resistance to inequality resonates. Hill leads us to consider the social, political, and economic environment more than fifty years ago and how that founding generation of activists left its mark on present-day Rochester.