Fons signatus: the sealed source -- Part One. God: chapter 1. Metaphysics and theology in tension (Augustine); chapter 2. God phenomenon (John Scotus Erigena); chapter 3. Reduction and conversion (Meister Eckhart) -- Part Two. The Flesh: chapter 4. The visibility of the flesh (Irenaeus); chapter 5. The solidity of the flesh (Tertullian); chapter 6.- The conversion of the flesh (Bonaventure) -- Part Three. The Other: chapter 7. Community and intersubjectivity (Origen); chapter 8. Angelic alterity (Thomas Aquinas); chapter 9. The singular other (John Duns Scotus) -- By way of conclusion: toward an act of return.

This book is the narration of my ritual experiences with Mazatec shamans. Some of the main aspects of my experiences as a participant in these rituals were: Mystical ecstasy, enlightenment, as well as paranormal psychic phenomena, such as telepathy, clairvoyance, magnetism (healing touch). I was also an eyewitness of indigenous traditional medicine healing, through the mushrooms Ceremony, with shamanic chants and prayer. The ceremonies of the sacred mushrooms, involved a direct interface with the world of the sacred -until then unknown to me and this caused me to re-evaluate of my concepts as to the meaning of the universe and my understanding of myself as a human being.

They were amazed at his teaching.''; ''They fell down before him.''; ''He touched her hand.''; ''they left their nets.''; Often when we read the New Testament accounts of Jesus' life, we focus on his teachings and stories. But Don Everts draws our attention to the seemingly insignificant ''stage directions'' of the Gospels that describe the activity surrounding him. ''It's significant,'' Everts writes, ''that in the Gospels we don't just have a bullet list of quotes from Jesus.'' We also have observations of what he did and how people responded to him. By examining these simple phrases and casual comments, Everts assembles a startlingly fresh portrait of who Jesus was and is. While no one has seen the invisible God, when we look at the life of Jesus, we discover what his early followers discovered - that Jesus is the very flesh of God. ''Many people find themselves put off by Christianity but haunted and compelled by the figure of Jesus. In God in the Flesh, Don Everts reminds us why.

A young, untested policeman confronts deceit, treachery, and deadly peril in an ancient and magnificent world. Author Lauren Haney dazzles with a spellbinding "prequel" -- the first investigation of the brilliant Egyptian, Lieutenant Bak. A proud officer in the service of Queen Hatshepsut, it was Lieutenant Bak's great misfortune to lead his charioteers in a raid of a house of pleasure frequented by Egyptians of very high station. Reassigned for his transgressions, Bak is exiled to Buhen -- a fortified city in the most desolate part of the Nile valley. Barely has he set foot in this nest of vipers when he discovers Nakht, Buhen's capable commandant, slain with a dagger in his breast -- and Nakht's very beautiful, young wife covered with fresh blood. Bak's carefully honed instinct makes him hesitate to condemn the frightened widow. Perhaps the man's death was divine retribution for recent offenses directed toward the gods. Finding the truth in this terrible place will be as difficult as finding water in the heartless desert that surrounds it -- while more death may be far too easy to come by.

Drawing on modern physics and ancient metaphysics, Stephen H. Webb constructs a philosophy of Christian materialism based on the unity of matter and spirit in the incarnation.

The so-called extra Calvinisticum-the doctrine that the incarnate Son of God continued to exist beyond the flesh-was not invented by John Calvin or Reformed theologians. If this is true, as is almost universally acknowledged today, then why do scholars continue to fixate almost exclusively on Calvin when they discuss this doctrine? The answer to the “why” of this scholarly trend, however, is not as important as correcting the trend. This volume expands our vision of the historical functions and christological significance of this doctrine by expounding its uses in Cyril of Alexandria, Thomas Aquinas, Zacharias Ursinus, and in theologians from the Reformation to the present. Despite its relative obscurity, the doctrine that came to be known as the “Calvinist extra” is a possession of the church catholic and a feature of Christology that ought to be carefully appropriated in contemporary reflection on the Incarnation.