What makes for powerful preaching? Careful exegesis, logical structure, interesting illustrations, and clear speech can all help. But truly transformative preaching depends on divine power, not human skill alone. Those who would reduce preaching to simple systems or sure-fire strategies for success will find little of interest here. Instead, this book appeals to those (pastors and academics alike) who find themselves confounded by the occasional futility of their best preaching and the unexpected success of their worst. It invites readers to enter more deeply into the uncontrollable mystery that attends all efforts to speak in the name of Christ, above all on the topic of resurrection. Although the gospel always turns our attention to the crucified and risen Lord, preaching about resurrection calls us to trust that the same God who raised Jesus from death will likewise grant life to us as preachers, to our sermons, and to our hearers alike. Drawing on resources as diverse as Luther’s understanding of the Christian gospel, Speech Act theory, and Bhabha’s concept of “Third Space,” Third Voice: Preaching Resurrection argues that the true key to effective preaching is not rhetoric, but spirituality.

In this stimulating survey of the entire field of modern English verse drama, William Butler Yeats and T.S. Eliot are regarded as the key figures. Shorter studies are included of Christopher Fry, E.E. Cummings, W.H. Auden, Archibald MacLeish, Ezra Pound, Wallace Stevens, and Richard Eberhart. Differing from some contemporary critics, Mr. Donoghue believes that verse drama is a major creative art-form of our literature, with a vigorous present and promise of a vital future. In a persuasive and perceptive exposition of this belief, he considers such questions as the nature of dramatic verse, the mood play, the relation between dramatic verse and the behavior of speech, the necessity of distinguishing between "verse drama" and “poetic drama” or “theatre poetry.” Originally published in 1963. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

More than any rock artist since The Beatles, Radiohead's music inhabits the sweet spot between two extremes: on the one hand, music that is wholly conventional and conforms to all expectations of established rock styles, and, on the other hand, music so radically experimental that it thwarts any learned notions. While averting mainstream trends but still achieving a significant level of success in both US and UK charts, Radiohead's music includes many surprises and subverted expectations, yet remains accessible within a framework of music traditions. In Everything in its Right Place: Analyzing Radiohead, Brad Osborn reveals the functioning of this reconciliation of extremes in various aspects of Radiohead's music, analyzing the unexpected shifts in song structure, the deformation of standard 4/4 backbeats, the digital manipulation of familiar rock 'n' roll instrumentation, and the expected resolutions of traditional cadence structures. Expanding on recent work in musical perception, focusing particularly on form, rhythm and meter, timbre, and harmony, Everything in its Right Place treats Radiohead's recordings as rich sonic ecosystems in which a listener participates in an individual search for meaning, bringing along expectations learned from popular music, classical music, or even Radiohead's own compositional idiolect. Radiohead's violations of these subjective expectation-realization chains prompt the listener to search more deeply for meaning within corresponding lyrics, biographical details of the band, or intertextual relationships with music, literature, or film. Synthesizing insights from a range of new methodologies in the theory of pop and rock, and specifically designed for integration into music theory courses for upper level undergraduates, Everything in its Right Place is sure to find wide readership among scholars and students, as well as avid listeners who seek a deeper understanding of Radiohead's distinctive juxtapositional style.

THE SUNDAY TIMES BESTSELLER _________________ A RACIALLY CHARGED MURDER SPLITS A TOWN IN TWO Ruby Bozarth, a newcomer to Rosedale, Mississippi, is also fresh to the Mississippi Bar – and she faces an impossible task defending a college football star accused of murder. The victim is a young woman from one of the town's oldest families, and Rosedale's upper crust are howling for blood. Then news breaks of a second murder, and lurid, intertwining investigations unfold. Ruby discovers that no one in Rosedale can be trusted, especially the twelve men and women on the jury. They may be hiding the biggest secret of all.

IN reading any history of the development of music as an art one must ever bear in mind the fact that music was also developing at the same time as a popular mode of expression, and that the two processes were separate. The cultivation of modern music as an art was begun by the medieval priests of the Roman Catholic Church, who were endeavoring to arrange a liturgy for their service, and it is due to this fact that for several centuries the only artistic music was that of the Church, and that it was controlled by influences which barely touched the popular songs of the times. In the course of years the two kinds of music came together, and important changes were made. But any account of the development of modern music as an art is compelled to begin with the story of the medieval chant. In the beginning the chants of the Christian Church, from which the medieval chant was developed, were without system. They were a heterogeneous mass of music derived wholly from sources which chanced to be near at hand. The early Christians in Judea must naturally have borrowed their music from the worship of their forefathers, who were mostly Jews. The Christians in Greece naturally adapted Greek music to their requirements, while those in Rome made use of the Roman kithara (lyre) songs, which in their turn were borrowed from the Greeks. Christ and the apostles at the Last Supper chanted one of the old Hebrew psalms. Saint Paul speaks also of "hymns and spiritual songs," by one of which designations he certainly means the hymns of the early Christians founded on Roman lyre songs. It is also on record that the Christian communities of Alexandria as early as 180 A. D. were in the habit of repeating the chant of the Last Supper with an accompaniment of flutes, and Pliny, the Younger (62-110 A. D.), describes the custom of singing hymns to the glory of Christ.