In high medieval France, men and women saw the world around them as the product of tensions between opposites. Imbued with a Christian culture in which a penniless preacher was also the King of Kings and the last were expected to be first, twelfth-century thinkers brought order to their lives through the creation of opposing categories. In a highly original work, Constance Brittain Bouchard examines this poorly understood component of twelfth-century thought, one responsible, in her view, for the fundamental strangeness of that culture to modern thinking.Scholars have long recognized that dialectical reasoning was the basic approach to philosophical, legal, and theological matters in the high Middle Ages. Bouchard argues that this way of thinking and categorizing--which she terms a "discourse of opposites"--permeated all aspects of medieval thought. She rejects suggestions that it was the result of imprecision, and provides evidence that people of that era sought not to reconcile opposing categories but rather to maintain them. Bouchard scrutinizes the medieval use of opposites in five broad areas: scholasticism, romance, legal disputes, conversion, and the construction of gender. Drawing on research in a series of previously unedited charters and the earliest glossa manuscripts, she demonstrates that this method of constructing reality was a constitutive element of the thought of the period.

In high medieval France, men and women saw the world around them as the product of tensions between opposites. Imbued with a Christian culture in which a penniless preacher was also the King of Kings and the last were expected to be first, twelfth-century thinkers brought order to their lives through the creation of opposing categories. In a highly original work, Constance Brittain Bouchard examines this poorly understood component of twelfth-century thought, one responsible, in her view, for the fundamental strangeness of that culture to modern thinking.Scholars have long recognized that dialectical reasoning was the basic approach to philosophical, legal, and theological matters in the high Middle Ages. Bouchard argues that this way of thinking and categorizing—which she terms a "discourse of opposites"—permeated all aspects of medieval thought. She rejects suggestions that it was the result of imprecision, and provides evidence that people of that era sought not to reconcile opposing categories but rather to maintain them. Bouchard scrutinizes the medieval use of opposites in five broad areas: scholasticism, romance, legal disputes, conversion, and the construction of gender. Drawing on research in a series of previously unedited charters and the earliest glossa manuscripts, she demonstrates that this method of constructing reality was a constitutive element of the thought of the period.

Handel's Messiah is one of the most beloved musical works of the western world, playing an especially sentimental role in many people's Christmas traditions. The libretto of the work, taken directly from the King James text of fourteen books of the Bible, has turned many otherwise forgettable phrases into memorable, singable, cherished lines of Scripture. This gift-worthy book will delight and inspire classical music fans and those for whom Messiah is a beloved Christmas tradition with essays exploring the theological, historical, and pastoral implications of the Scriptures that make up Handel's Messiah. Forty reflections journey in order through the oratorio, taking the reader deeper into less-often studied texts like Malachi 3:3 and bringing new light to oft-recited passages like Luke 2:9-14. Each reflection offers the libretto from Messiah, the same passage in NRSV, and a brief commentary on the text, written by a respected scholar or pastor. Readers can peruse the book at leisure or examine one reflection per day throughout the Advent and Christmas seasons.

A study and analysis of the more than 250 parables in Scripture.

More than six billion of us live on this planet now—growing rapidly toward seven billion. We’re separated by many differences: sex, race, religion, language, customs, and geography. Nevertheless, we also have some things in common. We breathe the same air. We all bleed the same red blood. We all need food, rest, and shelter. Oh, yes, we have one other thing familiar to each one of us—we all want happiness. Happiness—an elusive, sort of nebulous something that every one of us spends a lifetime pursuing. Some of us try to find it in things. We think that if only we could be rich, we’d be happy. When we’re rich, we have money. Money buys things, and things make us happy. Or do they? Others of us try to find happiness in becoming well-known—maybe even famous. If the masses adore us, surely, then we would be happy, right? Or maybe we look for happiness in being powerful and important, in plunging headlong into pleasure-seeking and entertainment, or in trying to find someone else who can make us happy. We want happiness. We crave it—all of us. Through all ages of history, we have desired it. Nevertheless, this inexpressible desire of all ages cannot be found in things, in fame, in power, in pleasure-seeking. It can be found only in a Person, and you can probably guess who that Person is. This book is His story. In Him is the end of your quest for happiness.