Final Testimonies

The five brief pieces collected here represent the final words prepared by Karl Barth for publication, all of them originating during the period from his serious illness in August of 1968 to his death in December of that same year. The final selection is a fragment left unfinished the night he died. "The last word that I have to say as a theologian or politician is not a concept like grace but a name: Jesus Christ. He is grace and he is the ultimate one beyond world and church and even theology. We cannot lay hold of him. But we have to do with him.... There is no salvation but in this name. In him is grace." Karl Barth, 'Final Testimonies'

The five brief pieces collected here represent the final words prepared by Karl Barth for publication, all of them originating during the period from his serious illness in August of 1968 to his death in December of that same year. The final selection is a fragment left unfinished the night he died. The last word that I have to say as a theologian or politician is not a concept like grace but a name: Jesus Christ. He is grace and he is the ultimate one beyond world and church and even theology. We cannot lay hold of him. But we have to do with him.... There is no salvation but in this name. In him is grace. Karl Barth, 'Final Testimonies'

Oral traditions are historical sources of a special nature. Their special nature derives from the fact that they are ""unwritten"" sources couched in a form suitable for oral transmission, and that their preservation depends on the powers of memory of successive generations of human beings. In many parts of the world inhabited by peoples without writing, oral tradition forms the main available source for a reconstruction of the past. Do the special characteristics of oral traditions u ""unwritten"" information dependent on the memory of successive generations u invalidate them as sources of historical data? If not, are there means for testing their reliability? Professor Vansina shows in Oral Tradition that with knowledge of the language and of the society, the anthropologist and historian can extract or deduce the historical content of oral testimonies. Based on the author's many years of fieldwork in Africa, this definitive work explores the possibility of reconstructing the history of non-literate peoples from their oral traditions, surveys existing literature, offers a typology of oral traditions, and evaluates methods of collection and interpretation. On first publication, Daniel McCall in the American Anthropologist called Oral Tradition "" a tour de force. Indeed this may well be the most significant work written on the relation of oral tradition to history in thirty yearsafor any field worker who intends to collect oral traditions, this work is indispensable.

Annotation This important and original book is the first sustained analysis of the unique ways in which oral testimony of survivors contributes to our understanding of the Holocaust. Langer argues that it is necessary to deromanticize the survival experience and that to burden it with accolades about the "indomitable human spirit" is to slight its painful complexity and ambivalence.

The Swiss theologian Karl Barth (1886–1968) was one of the greatest theologians of the twentieth century. This book shows how German and European history of that century—the First World War, the rise of Hitler, the German church struggle—resonates in the theological work of Barth. He opposed National Socialism and criticized the naturalness with which the West got carried away in the Cold War rhetoric after the Second World War. A beautiful, accessible overview work for anyone who wants to get to know Barth better.

"Fascinating and vivid." New Statesman "Thoroughly researched." The Spectator "Intriguing." BBC History Magazine "Vividly told." BBC History Revealed "A timely warning against persecution." Morning Star "Astute and thoughtful." History Today "An important work." All About History "Well-researched." The Tablet On the morning of Thursday 29 June 1682, a magpie came rasping, rapping and tapping at the window of a prosperous Devon merchant. Frightened by its appearance, his servants and members of his family had, within a matter of hours, convinced themselves that the bird was an emissary of the devil sent by witches to destroy the fabric of their lives. As the result of these allegations, three women of Bideford came to be forever defined as witches. A Secretary of State brushed aside their case and condemned them to the gallows; to hang as the last group of women to be executed in England for the crime. Yet, the hatred of their neighbours endured. For Bideford, it was said, was a place of witches. Though 'pretty much worn away' the belief in witchcraft still lingered on for more than a century after their deaths. In turn, ignored, reviled, and extinguished but never more than half-forgotten, it seems that the memory of these three women - and of their deeds and sufferings, both real and imagined – was transformed from canker to regret, and from regret into celebration in our own age. Indeed, their example was cited during the final Parliamentary debates, in 1951, that saw the last of the witchcraft acts repealed, and their names were chanted, as both inspiration and incantation, by the women beyond the wire at Greenham Common. In this book, John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches.