Complete Series alert! Binge all five fun and flirty books today! Good girls wear white. Bad girls wear white anyway. We’ve all heard of wedding day disasters, like when a jealous ex-lover crashes the ceremony and causes a scene or the photographer cancels at the last minute. Now let me tell you about my wedding day—the day thousands of demonic spiders chased my fiancé and me off the elevator and into the Devil’s den. And don’t get me started on hellacious honeymoons. I spent the night shaking horny Monkey Hitler off my leg. Instead of sipping margaritas on a sunny beach with a rock on my finger and the man of my dreams beside me, I’m demonic and deserted, stuck inside Hell’s Hotel with a bad case of fleas, praying our sadistic host doesn’t throw us out. To say my wedding day was a disaster would have to be the understatement of the millennium. I just hope our friends can save us before it’s too late, because that squirming thing on my fork definitely doesn’t taste like chicken, and I forgot to pack my SPF 10,000 sunblock. Search terms: Steamy paranormal romance, fantasy romance, fallen angel romance, demon slayer, heavenly romance, humorous romance, chick lit, romantic comedy, comedy romance, romance satire, heaven and hell romance, afterlife romance, ghost romance, demon romance, angel romance, alpha male, happily-ever-after romance, wedding romance, bride romance For fans of Sookie Stackhouse, Charlaine Harris, Darynda Jones, Angie Fox, Deborah Wilde, and K.F. Breene

Originally published: New York: Arcade Pub.: Distributed by Little, Brown and Company, c1998.

The murder of a world-famous physicist raises fears that the Illuminati are operating again after centuries of silence, and religion professor Robert Langdon is called in to assist with the case.

Continues the adventures of reluctant savior Arlen Bales, who wonders at the identity of a spear-wielding figure that emerges from the desert and leads a vast army intent on a holy war against the demons that have forced humankind to seek the refuge of powerful spells.

"Demons-evil angels or fallen angels-form an inescapable part of the religious and cultural landscape of the European Middle Ages. This book explores their significance across fifteen hundred years of European history, from the North African desert homes of the eremites in the Late Antique period, to the miracle tales of the medieval monasteries of Western Europe, the academic disputes of the Scholastics, and conjuring of necromancers in the later Middle Ages. It argues that for all these groups, demons constituted a necessary part of the cosmic structure, whether by defining a monastic calling, fulfilling a role in God's properly ordered universe, or holding out the promise of untold wealth and knowledge. By the end of the Middle Ages, however, concern about the impact of demons and their connection with heresy would lead to the witch hunts that would sweep Europe and the New World in the early modern era."--Bloomsbury Publishing.

The perception of demons in late antiquity was determined by the cultural and religious contexts. Therefore the authors of this volume take into consideration a wide variety of texts stemming from different religious milieus ranging from spells, apocalypses, martyrdom literature to hagiography and focus specifically on the literary aspects of the transformation of the demonic in this period of transition.

Focuses on the problem of communication with the other world: the phenomenon of spirit possession and its changing historical interpretations, the imaginary schemes elaborated for giving accounts of the journeys to the other world, for communicating with the dead, and finally the historical archetypes of this kind of religious manifestation—trance prophecy, divination, and shamanism.Recognized historians and ethnologists analyze the relationship, coexistence and conflicts of popular belief systems, Judeo-Christian mythology and demonology in medieval and modern Europe. The essays address links between rites and beliefs, folklore and literature; the legacy of various pre-Christian mythologies; the syncretic forms of ancient, medieval and modern belief- and rite-systems; "pure" examples from religious-ethnological research outside Europe to elucidate European problems.

Few New Testament topics have been discussed as often and as intensely as Q, the hypothesized second major source alongside the gospel of Mark for the gospels of Matthew and Luke, and the parables. And yet, no monograph to date has been devoted to considering the parables in Q. In addition to filling this gap in New Testament scholarship, Dieter T. Roth addresses the need to move scholarship on both Q and the parables forward along methodological and interpretive lines. Roth considers Q not as a text behind Matthew and Luke that needs to be reconstructed but rather as an intertext between Matthew and Luke that offered plots, characters, and images in parables that were taken up by Matthew and Luke and utilized in their own respective texts. In addition, Roth draws on recent parables research in his examination of the 27 parables in Q (two spoken by John the Baptist, one by the Centurion, and 24 by Jesus) in order to consider their purpose and function in this early Christian text.

This important book from a Pulitzer Prize finalist follows the brutal journey a group of men take to cross the Mexican border: "the single most compelling, lucid, and lyrical contemporary account of the absurdity of U.S. border policy" (The Atlantic). In May 2001, a group of men attempted to cross the Mexican border into the desert of southern Arizona, through the deadliest region of the continent, the "Devil's Highway." Three years later, Luis Alberto Urrea wrote about what happened to them. The result was a national bestseller, a Pulitzer Prize finalist, a "book of the year" in multiple newspapers, and a work proclaimed as a modern American classic.

In the late fourth century, the world of Christianity was torn apart by debate over the teachings of the third-century theologian Origen and his positions on the incorporeality of God. In the year 400, Archbishop Theophilus of Alexandria convened a council declaring Origen's later followers as heretics. Shortly thereafter, Theophilus banished the so-called Tall Brothers, four Origenist monks who led monastic communities in the western Egyptian desert, along with hundreds of their brethren. In some accounts, Theophilus leads a violent group of drunken youths and enslaved Ethiopians in sacking and desecrating the monastery; in others, he justly exercises his episcopal duties. In some versions, Theophilus' violent actions effectively bring the Golden Age of desert monasticism to an end; in others, he has shown proper respect for the desert fathers, whose life of asceticism is subsequently destroyed by bands of barbarian marauders. For some, the desert came to be inextricably connected to violence and trauma, while for others, it became a site of nostalgic recollection. Which of these narratives subsequent generations believed depended in good part on the sources they were reading. In Death of the Desert, Christine Luckritz Marquis offers a fresh examination of this critical juncture in Christian history and brings into dialogue narrative strands that have largely been separated in the scholarly tradition. She takes the violence perpetrated by Theophilus as a turning point for desert monasticism and considers how monks became involved in acts of violence and how that violence came back to haunt them. More broadly, her careful attention to the dynamic relations between memory practices, the rhetorical constructions of place, racialized discourse, and language and deeds of violence speak to us in our own time.