New York Times bestselling author Melanie Dickerson beautifully re-imagines “The Goose Girl” by the Brothers Grimm into a medieval tale of adventure, loss, and love. “When it comes to happily-ever-afters, Melanie Dickerson is the undisputed queen of fairy-tale romance, and all I can say is—long live the queen!” —JULIE LESSMAN, award-winning author of The Daughters of Boston, Winds of Change, and Heart of San Francisco series She lost everything to the scheme of an evil servant. But she might just gain what she’s always wanted . . . if she makes it in time. The impossible was happening. She, Magdalen of Mallin, was to marry the Duke of Wolfberg. Magdalen had dreamed about receiving a proposal ever since she met the duke two years ago. Such a marriage was the only way she could save her people from starvation. But why would a handsome, wealthy duke want to marry her, a poor baron’s daughter? It seemed too good to be true. On the journey to Wolfberg Castle, Magdalen’s servant forces her to trade places and become her servant, threatening not only Magdalen’s life, but the lives of those she holds dear. Stripped of her identity and title in Wolfberg, where no one knows her, Magdalen is sentenced to tend geese while she watches her former handmaiden gain all Magdalen had ever dreamed of. When a handsome shepherd befriends her, Magdalen begins to suspect he carries secrets of his own. Together, Magdalen and the shepherd uncover a sinister plot against Wolfberg and the duke. But with no resources, will they be able to find the answers, the hiding places, and the forces they need in time to save both Mallin and Wolfberg?
Navigating the Deeper Waters of Priestly Spirituality
Author: Scott P Detisch
Pubpsher: Liturgical Press
From Hero to Servant to Mystic addresses both the initial and ongoing formation of priests by tracing three significant stages in how their spiritual lives unfold. Fr. Scott Detisch offers seminarians, priests, spiritual directors, and clergy personnel directors a way of understanding the whole gamut of spiritual growth and development in priests by focusing on three major clusters of energies within men—the Hero, the Servant, and the Mystic. By recognizing the difficulties that may arise within the inner life and outer world of a priest, Detisch offers helpful methods for navigating through those challenging periods. By applying these energies to their spiritual lives, priests will experience a different form of relationship with the person of Christ—the Hero, who offers his life for Christ; the Servant, who ministers with Christ; and the Mystic, who lives his life in Christ.
Consenting Master/slave relationships come in all varieties, inspired by many different historical periods and modern subcultures. One of the wonderful things about this lifestyle is that we can create our own unique paradigm with its own rules, protocols, and vision. From Victorian to medieval, from Leather to Gorean, This collection of essays by many practitioners of M/s showcases the beauty and diversity of this demographic, and will hopefully be an inspiration to future couples and families who are only now finding their way onto this road.
Although the Middle Ages saw brilliant achievements in the diverse nations of East Central Europe, this period has been almost totally neglected in Western historical scholarship. East Central Europe in the Middle Ages provides a much-needed overview of the history of the region from the time when the present nationalities established their state structures and adopted Christianity up to the Ottoman conquest. Jean Sedlar’s excellent synthesis clarifies what was going on in Europe between the Elbe and the Ukraine during the Middle Ages, making available for the first time in a single volume information necessary to a fuller understanding of the early history of present-day Poland, the Czech Republic, Slovakia, Hungary, Romania, Bulgaria, Albania, and the former Yugoslavia.
This is a substantially expanded and completely revised edition of a book originally published in 1988 as Maenads, Martyrs, Matrons, Monastics. The book is a collection of translations of primary texts relevant to women's religion in Western antiquity, from the fourth century BCE to the fifth century CE. The selections are taken from the plethora of ancient religions, including Judaism and Christianity, and are translated from the six major languages of the Greco-Roman world: Greek, Latin, Aramaic, Hebrew, Syriac, and Coptic. The texts are grouped thematically in six sections: Observances, Rituals, and Festivals; Researching Real Women: Documents to, from and by Women; Religious Office; New Religious Affiliation and Conversion; Holy, Pious, and Exemplary Women; and The Feminine Divine. Women's Religions in the Greco-Roman World provides a unique and invaluable resource for scholars of classical antiquity, early Christianity and Judaism, and women's religion more generally.
New Testament scholars typically assume that the men who pervade the pages of Luke's two volumes are models of an implied "manliness." Scholars rarely question how Lukan men measure up to ancient masculine mores, even though masculinity is increasingly becoming a topic of inquiry in the field of New Testament and its related disciplines. Drawing especially from gender-critical work in classics, Brittany Wilson addresses this lacuna by examining key male characters in Luke-Acts in relation to constructions of masculinity in the Greco-Roman world. Of all Luke's male characters, Wilson maintains that four in particular problematize elite masculine norms: namely, Zechariah (the father of John the Baptist), the Ethiopian eunuch, Paul, and, above all, Jesus. She further explains that these men do not protect their bodily boundaries nor do they embody corporeal control, two interrelated male gender norms. Indeed, Zechariah loses his ability to speak, the Ethiopian eunuch is castrated, Paul loses his ability to see, and Jesus is put to death on the cross. With these bodily "violations," Wilson argues, Luke points to the all-powerful nature of God and in the process reconfigures--or refigures--men's own claims to power. Luke, however, not only refigures the so-called prerogative of male power, but he refigures the parameters of power itself. According to Luke, God provides an alternative construal of power in the figure of Jesus and thus redefines what it means to be masculine. Thus, for Luke, "real" men look manifestly unmanly. Wilson's findings in Unmanly Men will shatter long-held assumptions in scholarly circles and beyond about gendered interpretations of the New Testament, and how they can be used to understand the roles of the Bible's key characters.