Fishbane, Simcha 2021 1-4955-0867-6 85 pages Dr. Fishbane explores the nature and importance of fire in Jewish rituals, and its roots in Jewish religious text.
Thomas, Kenneth 2008 0-7734-4926-4 156 pages In contrast to recent historiography, this work reasserts the argument that slaves were not merely the victims of a brutal regime, but lived largely separate lives within a distinct sphere.
Rogal, Samuel J. 2021 1-4955-0822-6 220 pages Dr. Rogal presents a critical edition of a historic Hymnal within the Church of England, Hymns Ancient and Modern. He presents this obscure Hymnal as a way of studying sacred music and as a reference for historical study and discussion of Hymns.
Bartelt, Guillermo 2024 1-4955-1313-0 132 pages Fear and fright are the progenitors of monsters and witches. In confronting overwhelming natural or social convulsions, pre-industrial man attempted to make sense of them by projecting his trepidations onto comprehensible categories of entropy. In his study on the witch hysteria in sixteenth- and seventeen-century Europe, the historian Hugh Trevor-Roper contended that beliefs in sorcery were essentially inseparable from the ideology of the time (1956). For the illiterate peasantry, the fear of the existence of witches as embodiments of Satan worship had the coercive force of a social fact. Such convictions may have reflected the remnant of a pre-Christian animistic substrate that held on stubbornly in European folk culture. In any case, biblical admonitions against black magic were clear. The Old Testament, in Deuteronomy 18:11, in no uncertain terms prohibits casting spells, acting as a medium or spiritist, or consulting the dead, and the directive in Exodus 22:18, "[t]hou shalt not suffer a witch to live," was widely interpreted by mobs as a mandate for the execution of suspected practitioners.
Also rooted in sacred texts, traditional American Indian notions of sorcery seem to have been, however, less concerned with sanctions than with explanations of misfortunes and catastrophes, especially in the form of illness. As recorded by ethnographers of the turn of the twentieth century, traditional Lakota affirmed that