Though not primarily a work of theology or of spirituality, this popular history intends to help the words and deeds of Jesus come alive for contemporary readers. In Jesus’ day, he was a polarizing figure; one was either for him or against him. Today, even many who are familiar with the story of Jesus are unmoved. There are a number of reasons for this, but one of them is that we have forgotten the history of which Jesus came to be part; and we have also forgotten how we fit in. When God acted in Jesus, he acted in history, and that history came with particular cultures, presuppositions, and memories of its own. Without an understanding of these things, Jesus’ polarizing words and deeds become blunted because their backdrop has been removed.

    In The King's Two Bodies, Kantorowicz traces the historical problem posed by the King's two bodies--the body politic and the body natural--back to the Middle Ages and demonstrates, by placing the concept in its proper setting of medieval thought and political theory, how the early-modern Western monarchies gradually began to develop a political theology.?The king's natural body has physical attributes, suffers, and dies, naturally, as do all humans; but the king's other body, the spiritual body, transcends the earthly and serves as a symbol of his office as majesty with the divine right to rule. The notion of the two bodies allowed for the continuity of monarchy even when the monarch died, as summed up in the formulation The king is dead. Long live the king.Bringing together liturgical works, images, and polemical material, The King's Two Bodies explores the long Christian past behind this political theology. It provides a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.Kantorowicz fled Nazi Germany in 1938, after refusing to sign a Nazi loyalty oath, and settled in the United States. While teaching at the University of California, Berkeley, he once again refused to sign an oath of allegiance, this one designed to identify Communist Party sympathizers. He was dismissed as a result of the controversy and moved to the Institute for Advanced Study in Princeton, where he remained for the rest of his life, and where he wrote The King's Two Bodies.

    A sumptuously illustrated history of one of Renaissance Italy's bloodiest families, complemented by extensive quotations from original sources and accompanied by a wealth of stunning images from the period.

    This Elibron Classics book is a facsimile reprint of a 1898 edition by George Bell & Sons, London.

    The legions and their commanders carved out an empire which eventually included the greater part of the known world. This was thanks largely to the generals who led the Roman army to victory after victory, and whose strategic and tactical decisions shaped the course of several centuries of warfare.This book, by the author of THE PUNIC WARS, concentrates on those Roman generals who displayed exceptional gifts of leadership and who won the greatest victories. With 26 chapters covering the entire span of the Roman Empire, it is a complete history of Roman warfare.

    You may find it for free on the web. Purchase of the Kindle edition includes wireless delivery.

    You may find it for free on the web. Purchase of the Kindle edition includes wireless delivery.

    This is a page-turning, revisionist history of the villainised and misunderstood Mary Tudor, the first queen of England.

    The bankruptcy of the French state and a bitter civil war within the royal family were followed by the defeat and capture of the King of France by the Black Prince at Poitiers. A peasant revolt and a violent revolution in Paris completed the tragedy. In a humiliating treaty of partition France ceded more than a third of its territory to Edward III of England. Not for sixty years would the English again come so close to total victory. France's great cities, provincial towns and rural communities resisted where its leaders failed. They withstood the sustained savagery of the soldiers and the free companies of brigands to undo most of Edward III's work in the following generation. England's triumphs proved to be brittle and short-lived.

    The adjective 'medieval' has become a synonym for brutality and uncivilized behavior. Yet without the work of medieval scholars there could have been no Galileo, no Newton and no Scientific Revolution. In God's Philosophers, James Hannam debunks many of the myths about the Middle Ages, showing that medieval people did not think the earth is flat, nor did Columbus 'prove' that it is a sphere; the Inquisition burnt nobody for their science nor was Copernicus afraid of persecution; no Pope tried to ban human dissection or the number zero. God's Philosophers is a celebration of the forgotten scientific achievements of the Middle Ages - advances which were often made thanks to, rather than in spite of, the influence of Christianity and Islam. Decisive progress was also made in technology: spectacles and the mechanical clock, for instance, were both invented in thirteenth-century Europe. Charting an epic journey through six centuries of history, God's Philosophers brings back to light the discoveries of neglected geniuses like John Buridan, Nicole Oresme and Thomas Bradwardine, as well as putting into context the contributions of more familiar figures like Roger Bacon, William of Ockham and Saint Thomas Aquinas.

    Lewis' The Discarded Image paints a lucid picture of the medieval world view, as historical and cultural background to the literature of the Middle Ages and Renaissance. It describes the image discarded by later ages as the medieval synthesis itself, the whole organization of their theology, science and history into a single, complex, harmonious mental model of the universe. This, Lewis' last book, was hailed as the final memorial to the work of a great scholar and teacher and a wise and noble mind.

    Now, drawing on extensive new research, Strange Glory offers a definitive account, by turns majestic and intimate, of this modern icon. The scion of a grand family that rarely went to church, Dietrich decided as a thirteen-year-old to become a theologian. By twenty-one, the rather snobbish and awkward young man had already written a dissertation hailed by Karl Barth as a “theological miracle.” But it was only the first step in a lifelong effort to recover an authentic and orthodox Christianity from the dilutions of liberal Protestantism and the modern idolatries of blood and nation—which forces had left the German church completely helpless against the onslaught of Nazism. From the start, Bonhoeffer insisted that the essence of Christianity was not its abstract precepts but the concrete reality of the shared life in Christ. In 1930, his search for that true fellowship led Bonhoeffer to America for ten fateful months in the company of social reformers, Harlem churchmen, and public intellectuals. Energized by the lived faith he had seen, he would now begin to make what he later saw as his definitive “turn from the phraseological to the real.” He went home with renewed vocation and took up ministry among Berlin’s downtrodden while trying to find his place in the hoary academic establishment increasingly captive to nationalist fervor. With the rise of Hitler, however, Bonhoeffer’s journey took yet another turn. The German church was Nazified, along with every other state-sponsored institution. But it was the Nuremberg laws that set Bonhoeffer’s earthly life on an ineluctable path toward destruction. His denunciation of the race statutes as heresy and his insistence on the church’s moral obligation to defend all victims of state violence, regardless of race or religion, alienated him from what would become the Reich church and even some fellow resistors. Soon the twenty-seven-year-old pastor was one of the most conspicuous dissidents in Germany. He would carry on subverting the regime and bearing Christian witness, whether in the pastorate he assumed in London, the Pomeranian monastery he established to train dissenting ministers, or in the worldwide ecumenical movement. Increasingly, though, Bonhoeffer would find himself a voice crying in the wilderness, until, finally, he understood that true moral responsibility obliged him to commit treason, for which he would pay with his life.  Charles Marsh brings Bonhoeffer to life in his full complexity for the first time. With a keen understanding of the multifaceted writings, often misunderstood, as well as the imperfect man behind the saintly image, here is a nuanced, exhilarating, and often heartrending portrait that lays bare Bonhoeffer’s flaws and inner torment, as well as the friendships and the faith that sustained and finally redeemed him. Strange Glory is a momentous achievement.

    In his capital at Constantinople he built the world's most beautiful building, married its most powerful empress, and wrote its most enduring legal code, seemingly restoring Rome's fortunes for the next five hundred years. Then, in the summer of 542, he encountered a flea. The ensuing outbreak of bubonic plague killed five thousand people a day in Constantinople and nearly killed Justinian himself. In Justinian's Flea, William Rosen tells the story of history's first pandemic plague seven centuries before the Black Death that killed tens of millions, devastated the empires of Persia and Rome, left a path of victims from Ireland to Iraq, and opened the way for the armies of Islam. Weaving together evolutionary microbiology, economics, military strategy, ecology, and ancient and modern medicine, Rosen offers a sweeping narrative of one of the great hinge moments in history, one that will appeal to readers of John Kelly's The Great Mortality, John Barry's The Great Influenza, and Jared Diamond's Collapse .

    Adopting those aspects of the religion that suited his purposes, he turned Rome on a course from the relatively open, tolerant and pluralistic civilization of the Hellenistic world, towards a culture that was based on the rule of fixed authority, whether that of the Bible, or the writings of Ptolemy in astronomy and of Galen and Hippocrates in medicine. Only a thousand years later, with the advent of the Renaissance and the emergence of modern science, did Europe begin to free itself from the effects of Constantine's decision, yet the effects of his establishment of Christianity as a state religion remain with us, in many respects, today. Brilliantly wide-ranging and ambitious, this is a major work of history.

    Twain's abundant humor waxes as freely as ever; this time, however, his amusement bears a more cynical cast, as he regards the grand tourist sights of 'Innocents' through older and more experienced eyes.