The problem of history for North American Indians is that historical consciousness has traditionally been irrelevant to them, perhaps even dangerous. Time, with its attendant experiences, realities, and knowledge, was not linear, progressive, and novel. Their vision of themselves in relation to the cosmos was very different from the anthropocentric perspective that came to dominate Western thinking. Each of the eighteen authors herein wrestles with the phenomenon that in writing about Indians and whites in concert scholars are perforce trying to mesh two very different structures and systems of reality and knowledge--two fundamentally different cosmologies--which in fact do not really fit together. In essays written especially for this volume, each scholar confronts the problem from his or her distinct experience as historian, anthropologist, professional writer, Native or non-Native American. This in not a book about methodology; it probes far deeper than that. It questions whether formal Western history has the philosophical power and imagination to enable scholars to write about life and world societies who were conceived in history, who did not willingly launch themselves out onto an historical trajectory, and who performed in the Western vision and errand of history only through coercion. Here, then, is a study of the "metaphysics" of writing Indian-white history.

Martin Luther and John Calvin were the principal 'magistral' Reformers of the sixteenth-century: they sought to enlist the cooperation of rulers in the work of reforming the Church. However, neither regarded the relationship between Reformed Christians and the secular authorities as comfortable or unproblematic. The two pieces translated here, Luther's On Secular Authority and Calvin's On Civil Government, constitute their most sustained attempts to find the proper balance between these two commitments. Despite their mutual respect, there were wide divergences between them. Luther's On Secular Authority would later be cited en bloc in favour of religious toleration, whereas Calvin envisaged secular authority as an agency for the compulsory establishment of the external conditions of Christian virtue and the suppression of dissent. The introduction, glossary, chronology and bibliography contained in this volume locate the texts in the broader context of the theology and political thinking of their authors.

Essays from twenty-two classic and contemporary theologians and Bible teachers re-frame death in a scriptural context of hope in God.

For many modern-day Christians, death has become what J. I. Packer terms "the great unmentionable." This attitude denies not only the reality of the human condition, but also the reality of God's promises for believers beyond this life. The church needs to think more about death in the light of the gospel.

This compilation, edited by Nancy Guthrie, includes the writings of twenty-two classic and contemporary theologians and Bible teachers on how to prepare to die in faith. The short meditations are drawn from sermons, books, and other writings of classic theologians such as Jonathan Edwards and John Calvin, and of leading contemporary communicators such as John Piper, Tim Keller, J. I. Packer, and others. The writers provide a solidly scriptural and countercultural way to view the inevitability of death, explaining how and why believers can face physical death with hope, joy, and confidence in God's promises for the life to come.

Examines the effects of European contact and the fur trade on the relationship between Indians and animals in eastern Canada, from Lake Winnipeg to the Canadian Maritimes, focusing primarily on the Ojibwa, Cree, Montagnais-Naskapi, and Micmac tribes.