`A book like this is a theological joy in its own right,' remarks the distinguished translator of this full-length study, and his view has been echoed by those who have been able to read the French original. The volume may well become the classic interpretation of Bonhoeffer's thought. Bonhoeffer's writing needs interpreting; after all, the circumstances in which it was produced leave it open to possible misunderstanding.

In the "twinkling of an eye" Jesus secretly returns to earth and gathers to him all believers. As they are taken to heaven, the world they leave behind is plunged into chaos. Cars and airplanes crash and people search in vain for loved ones. Plagues, famine, and suffering follow. The
antichrist emerges to rule the world and to destroy those who oppose him. Finally, Christ comes again in glory, defeats the antichrist and reigns over the earth. This apocalyptic scenario is anticipated by millions of Americans. These millions have made the Left Behind series--novels that depict the
rapture and apocalypse--perennial bestsellers, with over 40 million copies now in print. In Rapture Culture, Amy Johnson Frykholm explores this remarkable phenomenon, seeking to understand why American evangelicals find the idea of the rapture so compelling. What is the secret behind the remarkable
popularity of the apocalyptic genre? One answer, she argues, is that the books provide a sense of identification and communal belonging that counters the "social atomization" that characterizes modern life. This also helps explain why they appeal to female readers, despite the deeply patriarchal
worldview they promote. Tracing the evolution of the genre of rapture fiction, Frykholm notes that at one time such narratives expressed a sense of alienation from modern life and protest against the loss of tradition and the marginalization of conservative religious views. Now, however,
evangelicalism's renewed popular appeal has rendered such themes obsolete. Left Behind evinces a new embrace of technology and consumer goods as tools for God's work, while retaining a protest against modernity's transformationof traditional family life. Drawing on extensive interviews with readers
of the novels, Rapture Culture sheds light on a mindset that is little understood and far more common than many of us suppose.

Philip Pettit has drawn together here a series of interconnected essays on three subjects to which he has made notable contributions. The first part of the book discusses the rule-following character of thought. The second considers how choice can be responsive to different sorts of factors, while still being under the control of thought and the reasons that thought marshals. The third examines the implications of this view of choice and rationality for the normative regulation of social behaviour.

After the battle of Antietam in 1862, Harriet Eaton traveled to Virginia from her home in Portland, Maine, to care for soldiers in the Army of the Potomac. Portland's Free Street Baptist Church, with liberal ties to abolition, established the Maine Camp Hospital Association and made the widowed Eaton its relief agent in the field. One of many Christians who believed that patriotic activism could redeem the nation, Eaton quickly learned that war was no respecter of religious principles. Doing the work of nurse and provisioner, Eaton tended wounded men and those with smallpox and diphtheria during two tours of duty. She preferred the first tour, which ended after the battle of Chancellorsville in 1863, to the second, more sedentary, assignment at City Point, Virginia, in 1864. There the impositions of federal bureaucracy standardized patient care at the expense of more direct communication with soldiers. Eaton deplored the arrogance of U.S. Sanitary Commissioners whom she believed saw state benevolent groups as competitors for supplies. Eaton struggled with the disruptions of transience, scarcely sleeping in the same place twice, but found the politics of daily toil even more challenging. Conflict between Eaton and co-worker Isabella Fogg erupted almost immediately over issues of propriety; the souring working conditions leading to Fogg's ouster from Maine state relief efforts by late 1863. Though Eaton praised some of the surgeons with whom she worked, she labeled others charlatans whose neglect had deadly implications for the rank and file. If she saw villainy, she also saw opportunities to convert soldiers and developed an intense spiritual connection with a private, which appears to have led to a postwar liaison. Published here for the first time, the uncensored nursing diary is a rarity among medical accounts of the war, showing Eaton to be an astute observer of human nature and not as straight-laced as we might have thought. This hardcover edition includes an extensive introduction from the editor, transcriptions of relevant letters and newspaper articles, and a thoroughly researched biographical dictionary of the people mentioned in the diary.

Who were the Victorians? Were they self-confident imperialists secure in the virtues of the home, and ruled by the values of authority, duty, religion and respectability? Or were they self-doubting and hypocritical prudes whose family life was authoritarian and loveless? Ever since Lytton Strachey mocked Florence Nightingale and General Gordon in Eminent Victorians, the reputation of the Victorians, and of what they stood for, has been the subject of vigorous debate.
John Gardiner provides a fascinating guide to the changing reputation of the Victorians during the 20th century. Different social, political, and aesthetic values, two world wars, youth culture, nostalgia, new historical trends and the heritage industry have all affected the way we see the age and its men and women. The second half of the book shows how radically biographical accounts have changed over the last 100 years, exemplified by four archetypical Victorians: Charles Dickens, W.E. Gladstone, Oscar Wilde, and Queen Victoria herself.

American living standards improved considerably between 1900 and 2000. While most observers focus on gains in per-capita income as a measure of economic well-being, economists have used other measures of well-being: height, weight, and longevity. The increased amount of leisure time per week and across people's lifetimes, however, has been an unsung aspect of the improved standard of living in America. In Century of the Leisured Masses, David George Surdam explores the growing presence of leisure activities in Americans' lives and how this development came out throughout the twentieth century. Most Americans have gone from working fifty-five or more hours per week to working fewer than forty, although many Americans at the top rungs of the economic ladder continue to work long hours. Not only do more Americans have more time to devote to other activities, they are able to enjoy higher-quality leisure. New forms of leisure have given Americans more choices, better quality, and greater convenience. For instance, in addition to producing music themselves, they can now listen to the most talented musicians when and where they want. Television began as black and white on small screens; within fifty years, Americans had a cast of dozens of channels to choose from. They could also purchase favorite shows and movies to watch at their convenience. Even Americans with low incomes enjoyed television and other new forms of leisure. This growth of leisure resulted from a combination of growing productivity, better health, and technology. American workers became more productive and chose to spend their improved productivity and higher wages by consuming more, taking more time off, and enjoying better working conditions. By century's end, relatively few Americans were engaged in arduous, dangerous, and stultifying occupations. The reign of tyranny on the shop floor, in retail shops, and in offices was mitigated; many Americans could even enjoy leisure activities during work hours. Failure to consider the gains in leisure time and leisure consumption understates the gains in American living standards. With Century of the Leisured Masses, Surdam has comprehensively documented and examined the developments in this important marker of well-being throughout the past century.

Despite its place in the humanities, the career prospects and numbers of women in philosophy much more closely resemble those found in the sciences and engineering. This book collects a series of critical essays by female philosophers pursuing the question of why philosophy continues to be inhospitable to women and what can be done to change it. By examining the social and institutional conditions of contemporary academic philosophy in the Anglophone world as well as its methods, culture, and characteristic commitments, the volume provides a case study in interpretation of one academic discipline in which women's progress seems to have stalled since initial gains made in the 1980s. Some contributors make use of concepts developed in other contexts to explain women's under-representation, including the effects of unconscious biases, stereotype threat, and micro-inequities. Other chapters draw on the resources of feminist philosophy to challenge everyday understandings of time, communication, authority and merit, as these shape effective but often unrecognized forms of discrimination and exclusion. Often it is assumed that women need to change to fit existing institutions. This book instead offers concrete reflections on the way in which philosophy needs to change, in order to accommodate and benefit from the important contribution women's full participation makes to the discipline.

Just This is a collection of brief and evocative meditations and practices that invites us to cultivate the gift of waking up to the beauty of reality in all its glorious ordinariness. With his signature blend of contemplation, theology, and pastoral sensitivity, Fr Richard Rohr creates a spaciousness for the soul to grow into a kind of seeing that goes far beyond merely looking to recognising and thus appreciating. This is the heart of contemplation, the centerpiece of any inner dialogue that frees us from the traps of our perceptions and preoccupations. The contemplative mind does not tell us what to see; it teaches us how to see what we behold.

This collection of essays on Zimbabwean literature brings together studies of both Rhodesian and Zimbabwean literature, spanning different languages and genres. It charts the at times painful process of the evolution of Rhodesian/ Zimbabwean identities that was shaped by pre-colonial, colonial and post-colonial realities. The hybrid nature of the society emerges as different writers endeavour to make sense of their world. Two essays focus on the literature of the white settler. The first distils the essence of white settlers' alienation from the Africa they purport to civilize, revealing the delusional fixations of the racist mindset that permeates the discourse of the "white man's burden" in imperial narratives. The second takes up the theme of alienation found in settler discourse, showing how the collapse of the white supremacists' dream when southern African countries gained independence left many settlers caught up in a profound identity crisis. Four essays are devoted to Ndebele writing. They focus on the praise poetry composed for kings Mzilikazi and Lobengula; the preponderance of historical themes in Ndebele literature; the dilemma that lies at the heart of the modern Ndebele identity; and the fossilized views on gender roles found in the works of leading Ndebele novelists, both female and male. The essays on English-language writing chart the predominantly negative view of women found in the fiction of Stanley Nyamfukudza, assess the destabilization of masculine identities in post-colonial Zimbabwe, evaluate the complex vision of life and "reality" in Charles Mungoshi's short stories as exemplified in the tragic isolation of many of his protagonists, and explore Dambudzo Marechera's obsession with isolated, threatened individuals in his hitherto generally neglected dramas. The development of Shona writing is surveyed in two articles: the first traces its development from its origins as a colonial educational tool to the more critical works of the post-1980 independence phase; the second turns the spotlight on written drama from 1968 when plays seemed divorced from the everyday realities of people's lives to more recent work which engages with corruption and the perversion of the moral order. The volume also includes an illuminating interview with Irene Staunton, the former publisher of Baobab Books and now of Weaver Press.

Kafka's novel The Trial, written from 1914 to 1915 and published in 1925, is a multi-faceted, notoriously difficult manifestation of European literary modernism, and one of the most emblematic books of the 20th Century. It tells the story of Josef K., a man accused of a crime he has no recollection of committing and whose nature is never revealed to him. The novel is often interpreted theologically as an expression of radical nihilism and a world abandoned by God. It is also read as a parable of the cold, inhumane rationality of modern bureaucratization. Like many other novels of this turbulent period, it offers a tragic quest-narrative in which the hero searches for truth and clarity (whether about himself, or the anonymous system he is facing), only to fall into greater and greater confusion. This collection of nine new essays and an editor's introduction brings together Kafka experts, intellectual historians, literary scholars, and philosophers in order to explore the novel's philosophical and theological significance. Authors pursue the novel's central concerns of justice, law, resistance, ethics, alienation, and subjectivity. Few novels display human uncertainty and skepticism in the face of rapid modernization, or the metaphysical as it intersects with the most mundane aspects of everyday life, more insistently than The Trial. Ultimately, the essays in this collection focus on how Kafka's text is in fact philosophical in the ways in which it achieves its literary aims. Rather than considering ideas as externally related to the text, the text is considered philosophical at the very level of literary form and technique.

Religion in China survived the most radical suppression in human history--a total ban of any religion during and after the Cultural Revolution (1966-1979). All churches, temples, and mosques were closed down, converted for secular uses, or turned to museums for the purpose of atheist education. China remains under Communist rule. But in the last three decades, religion has revived and thrived. Christianity has been the fastest growing religion for decades. Many Buddhist and Daoist temples have been restored. The state even sponsors large Buddhist gatherings and ceremonies to venerate Confucius and the legendary ancestors of the Chinese people. Traditional Chinese temples have sprung up in some areas. On the other hand, quasi-religious qigong practices, once ubiquitous in public parks throughout the country, are now rare. All the while, the authorities have carried out waves of atheist propaganda, anti-superstition campaigns, severe crackdowns on the underground Christian churches and various ''evil cults.'' How do we explain the religious situation in China today? How do we explain the religious situation in China today? How did religion survive the eradication measures in the 1960s and 1970s? How do various religious groups manage to revive despite strict regulations? Why have some religions grown fast in the reform era? Why have some forms of spirituality gone through dramatic turns? In Religion in China, Fenggang Yang provides a comprehensive overview of the religious change in China under Communism, drawing on his ''political economy'' approach to the sociology of religion.

The Festival of Pirs is an ethnographic study of the religious life of the village of Gugudu in Andhra Pradesh. It focuses on the public event of Muharram, which is practiced by urban Shi'i communities across South Asia, but takes on a strikingly different color in Gugudu because of the central place of a local pir, or saint, called Kullayappa. The story of Kullayappa is pivotal in Gugudu's religious culture, effectively displacing the better-known story of Imam Hussain from Shi'a Islam, and each year 300,000 pilgrims from across South India visit this remote village to express their devotion to Kullayappa. As with many villages in South India, Gugudu is mostly populated by non-Muslims, yet Muslim rituals and practices play a crucial role in its devotion. In the words of one devotee, "There is no Hindu or Muslim. They all have one religion, which is called 'Kullayappa devotion (bhakti).'" Afsar Mohammad explores how the diverse religious life in the village of Gugudu expands our notions of devotion to the martyrs of Karbala, not only in this particular village but also in the wider world.

This is the first full study of English Catholic spirituality in the modern period. Mary Heimann reassesses Roman Catholic piety as practised in Victorian England, stressing the importance of devotion in shaping the characteristics of the Catholic community. Prayers, devotions, catechisms, confraternities, and missionary work enabled traditional English Catholicism not only to survive but to emerge as the most resilient Christian community in twentieth-century England. Dr Heimann's scholarly and original study offers a controversial analysis of the influence of long-established recusant devotions and attitudes in the new context of the re-establishment of Roman Catholicism in England from the mid-nineteenth century. Challenging widely held assumptions that Irish influences, government legislation, or directives from Rome can account for English developments in this period, this book offers important new insights into religion and culture in the late nineteenth and early twentieth centuries.

The doctrine of "the covenant of works" arose to prominence in the late sixteenth century and quickly became a regular feature in Reformed thought. Theologians believed that when God first created man he made a covenant with him: all Adam had to do was obey God's command to not eat from the tree of knowledge and obey God's command to be fruitful, multiply, and subdue the earth. The reward for Adam's obedience was profound: eternal life for him and his offspring. The consequences of his disobedience were dire: God would visit death upon Adam and his descendants. In the covenant of works, Adam was not merely an individual but served as a public person, the federal head of the human race. The Covenant of Works explores the origins of the doctrine of God's covenant with Adam and traces it back to the inter-testamental period, through the patristic and middle ages, and to the Reformation. The doctrine has an ancient pedigree and was not solely advocated by Reformed theologians. The book traces the doctrine's development in the seventeenth century and its reception in the eighteenth, nineteenth, and twentieth centuries. Fesko explores the reasons why the doctrine came to be rejected by some, even in the Reformed tradition, arguing that interpretive methods influenced by Enlightenment thought caused theologians to question the doctrine's scriptural legitimacy.

Specters of Revolution chronicles the subaltern political history of peasant guerrilla movements that emerged in the southwestern Mexican state of Guerrero during the late 1960s. The National Revolutionary Civic Association (ACNR) and the Party of the Poor (PDLP), led by schoolteachers Genaro Vazquez and Lucio Cabanas, respectively, organized popularly-backed revolutionary armed struggles that sought the overthrow of the ruling Institutional Revolutionary Party (PRI). Both guerrilla organizations materialized from a decades-long history of massacres and everyday forms of terror committed by local-regional political bosses and the Mexican federal government against citizen social movements that demanded the redemption of constitutional rights. The book reveals that these revolutionary movements developed after years of exhausting legal, constitutional pathways of redress (focused on issues of economic justice and electoral rights) and surviving several state-directed massacres throughout the 1960s. As such, the peasant guerrillas represented only the final phase of a social process with roots in the unfulfilled promises of the 1910 Mexican Revolution and the dual capitalist modernization-political authoritarian program adopted by the PRI after 1940. The history of the ACNR and PDLP guerrillas, and the brutal counterinsurgency waged against them by the PRI regime, challenges Mexico's place within the historiography of post-1945 Latin America. At the local and regional levels parts of Mexico like Guerrero experienced instances of authoritarian rule, popular political radicalization, and brutal counterinsurgency that fully inserts the nation into a Cold War Latin American history of state terror and "dirty wars." This study simultaneously exposes the violent underbelly that underscored the PRI's ruling tenure after 1940 and explodes the myth that Mexico constituted an island of relative peace and stability surrounded by a sea of military dictatorships during the Cold War.