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As Zelma was lying in her bed about three o’clock in the morning, meditating on the Lord and on her ministry, the anointing of the Holy Spirit came over her and took control of her mouth. As she cried out to God, the words she said were so unusual and the answer that she got from God was totally out of the ordinary, she said in a loud voice, “God! what is my calling and show me how to use it.” The answer that she got was unacceptable, and she could not believe it because that was not what she had been taught in the church. Therefore Zelma rebuked it in the name of Jesus, and she said, “If that’s the way he’s going to talk, I’m not going to ask him nothing else.” God told her what her calling was, however he didn’t tell her how to use it, and she wasn’t about to ask him how to use it. She was offended at his answer. But five years later, God showed her how to use her calling, and it was awesome. It was revelation knowledge that only God would know how to tell you.
Jacob Boehme’s Aurora (Morgen Röte im auffgang, 1612) exercised a vast open or underground influence on popular and mystical religion, poetry, and philosophy from Germany to England to Russia. This beautiful and highly original work containing elements of alchemical, esoteric, and anticlerical thought is a portal to the cultural, scientific, and theological currents on the eve of the Thirty Years' War. Its author heralded the new heliocentrism, opposed intolerance and religious conflict, and entertained an ecstatic vision of order reconciled with freedom. This first modern English translation places the translated text opposite an edition of the German manuscript from the author’s own hand. Also included is the brief, influential Fundamental Report (Gründlicher Bericht, 1620) in a critical edition and translation. An extensive commentary that cites documents of the time offers access to the sources of Boehme’s themes and concepts.
In contrast to its brutal seizure of the Balkans, the Italian Army's 1940-1943 relatively mild occupation of the French Riviera and nearby alpine regions bred the myth of the Italian brava gente, or good fellow, an agreeable occupier who abstained from the savage wartime behaviors so common across Europe. Employing a multi-tiered approach, Emanuele Sica examines the simultaneously conflicting and symbiotic relationship between the French population and Italian soldiers. At the grassroots level, Sica asserts that the cultural proximity between the soldiers and the local population, one-quarter of which was Italian, smoothed the sharp angles of miscommunication and cultural faux-pas at a time ...
The Nazi invasion of Poland in 1939 plunged the world into its second global conflict. The Third Reich's attack, mounted without consulting its Italian ally, had other reverberations as well. Chief among them was Mussolini's decision to conduct a "parallel war" based on his own tactical and political agendas. Against this backdrop, Daniel Carpi depicts the fate of some 5000 Jews in Tunisia and as many as 30,000 in southeastern France, all of whom came under the aegis of the Italian Fascist regime early in the war. Many were unskilled immigrants: still others were political refugees, activists, or anti-fascist emigres, the fuoriusciti who fled oppression in Italy only to find themselves under its rule once again after the fall of France. While the Fascist regime disagreed with Hitler's final solution for the "Jewish problem," it also saw actions by Vichy French police or German security forces against Jews in Italian-controlled regions as an erosion of Rome's power. Thus, although these Jews were not free from oppression, Carpi shows that as long as Italy maintained control over them its consular officials were able to block the arrests and mass deportations occurring elsewhere.