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As Christ-followers, we are at war. Paul tells us in Ephesians that we are not at war with flesh and blood, but against darkness and spiritual forces of evil; i.e., The Dragon. This war is a daily battle of competition for our hearts, and these battles can be overwhelming, testing spiritual equilibrium and straining hope. Be encouraged. We are never alone. Your battles (and mine) belong to God. When life is tough, God is even more powerful. He is our shield and protector. He is in the trenches with us every second of every day, equipping us and carrying us through to ultimate victory. So, beware of dragons. But more importantly, be aware of Christ. Lean on him. Come learn of his faithfulness and his power to meet you when and where you need him most. As you read When Dragons War, find assurance in God's word. Find hope. He will never let you go.

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What does it mean to become and work as an artist today? What unique challenges do artists face in the twenty-first century, and what skills are required to overcome them? How might art become an expression of spiritual life? In addressing these and other questions, Deborah J. Haynes offers reflections that range from the practical to the deeply philosophical. She explores challenging ideas: impermanence, suffering, and the inevitability of death; the virtues of generosity, kindness, and compassion; and more abstract concepts such as negative capability, groundlessness, and wisdom. Individual chapters are framed by personal stories and images from the artist's work.
Beginning Again: Reflections on Art as Spiritual Practice is a personal statement, born from the author's experience as an artist, writer, teacher, and Buddhist practitioner. Haynes writes for artists–and for all exploring the relationship of their creativity to the inner life. For Haynes, making and looking at art can be a form of meditation and prayer, a space for solitude, silence, and living in the present.

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The troubles and ills of the church today can only be understood and healed when Christians begin to face up to their hidden alliances with the Corinthians of the first century and embrace both the Apostle's diagnosis and therapy offered in the epistle. This is the challenge of The Malady and Therapy of the Christian Body, a two-volume commentary by two leading theologians that presents the fruits of a reading strategy that deliberately reflects ecclesial commitment by «reading the Apostle over against ourselves.» Sharing their discoveries about the way Paul deals with questions of factionalism, sexuality, legal conflict, idolatry, dress codes, and eating habits, Brock and Wannenwetsch demonstrate how neither the malady nor the therapy that Paul describes conforms to dominant analyses of the malaise of the contemporary church, which tend to be as «organ centered» as modern medicine. The authors describe the way the Apostle engages in «feeling-into» the organic whole of the body in order to detect blockages to the healthy flow of powers by redirecting their vision to how God is working among them toward the «building up» of the Christian body. The book breaks new ground in crossing the traditional disciplinary boundaries between biblical studies, systematic theology, and theological ethics.

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Are all governments–east and west, Muslim and secular, authoritarian and constitutional, Republican and Democratic–fundamentally the same, all of them under the extraordinary, growing power of «technique» and bureaucracy? Is all politics, then, just an illusory affair of lies, deception, propaganda, partisan passions, and chaos on the surface of government and party? In his vast and penetrating writings, Bordeaux sociologist Jacques Ellul (1912-1994) points in those directions.
Political Illusion and Reality is a collection of twenty-three essays on Ellul's political thought. Veteran as well as younger Ellul scholars, political leaders, activists, and pastors, discuss aspects of Ellul's thought as they relate to their own fields of study and political experience. Beginning with his 1936 essay «Fascism, Son of Liberalism,» translated and published here in English for the first time, Ellul and these authors will provoke readers to think some new thoughts about politics and government, and think more deeply about the main issues we face in our politically divided and troubled times.

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We are not even sure of her name: it might have been Salome; it might have been Herodias, like that of her mother. She appears very briefly in only two Gospels of the New Testament, to dance at the birthday party of her mother's husband, Herod, the ruler of Galilee. We do not even know what kind of dance it was, but we are told that it pleased him so much he promised to give her anything she asked for. What she asked for was the head of the prophet John the Baptist on a platter. Although she disappeared from the pages of the New Testament, Salome and her dance have puzzled, intrigued, and dominated the imaginations of artists and writers for two millennia. Was she just a little girl doing a dance performance to please her stepfather and his guests? Was she a nubile teenager bent on seduction? Was she a femme fatale who aimed at the death of a man she could not possess? The Salome Project is the result of a quest to answer these questions and find the real Salome.

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In this most up-to-date study, Aaron Yom provides a comprehensive analysis of the doctrine of God, particularly from a pneumatological perspective. He focuses on retrieving the order of God that has been consistently misunderstood and mistreated by modern scholars.
The author carefully examines scholarly works of modern thinkers such as Karl Barth, Thomas Torrance, Karl Rahner, David Coffey, Jurgen Moltmann, Clark Pinnock, and Stanley Grenz, as well as ancient masters such as Augustine and Aquinas. With a critical analysis, he highlights the strengths and weaknesses of their work to lay a foundational platform for understanding God's order in the twenty-first-century theological context.
Yom proposes a holistic approach that does not marginalize the logic of the Trinity that begins with God's order of ontology rather than God's order of economy, though the former is read from the latter. He maintains the intricate balance of the immanent Trinity and the economic Trinity with his newfound principle of identity and duality. Yom offers several new theological paradigms for those who are interested in the topic of systematic theology.

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The cross of Christ crucified symbolized the central theme of Paul's ministry. In his letter to the Corinthians, the apostle commenced his correspondence with the message about the cross and power of God (1 Cor 1:18, NRSV). The proposal for this paper utilizes the method analogia scripturae. Set within the wisdom motif of the Greco-Roman world, this study is dedicated to the examination of the apostle's Christology in the context of 1 Cor 1:18-25 and the pneumatology in 1 Cor 2:9-16 as both pericopes are juxtaposed in his epistle. Essentially, the thesis concerns the grounding of the pneumatology of Paul with his Christology in 1 Corinthians. The Corinthian church required clarification and pastoral wisdom with their pneumatic experiences; thus, Paul recognized that a strong theology of the cross complemented their encounters with the Spirit. The question for biblical studies involves a lively tension of the pneumatology of the Spirit with a robust Christology. Because the power of God throughout this passage has the cross as its paradigm, the structure of the book leads to the significance of the apostle's pneumatological contribution of the cross and Christ crucified (1 Cor 1:18; 2:2). For this reason, a strong Christology must ground the pneumatology of the Pauline corpus. This study in biblical literature commences a new discussion in ecumenical dialogue between pneumatic experiences in the church and christological issues in Scripture.

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Most ecotheologies build their arguments on the Bible's creation-story and resurrection-narrative in the hope to save the ecology through spiritual meditation, reforming capitalism, and/or deliberative democracy. However, based on a Chinese Christian social scientist's perspective, this book argues that few of these ecotheologies are theologically and empirically valid. Instead, it proposes a neuro-institutional post-ecology theology that builds on the major themes of the Last Judgment to refocus ecotheology toward evangelism and to adapt ecotheology to capitalism and democracy in order to embrace the «already but not yet» impacts of the inevitable total destruction of the ecology in the near future.
The vanities in current ecotheologies are divided into religious, economic, and political categories. Among the major ones discussed in this book are the vanities of ecological meditation theology, leftist and rightist economic theologies, as well as ecotheologies of green authoritarianism and deliberative democracy. Even if these ecotheologies work perfectly as they were intended to, global ecological crises have passed the point of no return (i.e., post-ecology) and rendering all of them a global vanity. Based on a Chinese Christian social scientist's perspective, this book proposes a moderate course of ecological spirituality, economic behaviors, and democratic actions, but with a radical devotion to crisis management and evangelism in preparation for the Doomsdays. This book is unique in its balanced interdisciplinary composition, employing theories from cognitive science, Christian theology, economics, and political science.

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The good news (euangelion) of the crucified and risen Messiah was proclaimed first to Jews in Jerusalem, and then to Jews throughout the land of Israel. In Jerusalem Crucified, Jerusalem Risen, Mark Kinzer argues that this initial audience and geographical setting of the euangelion is integral to the eschatological content of the message itself. While the good news is universal in concern and cosmic in scope, it never loses its particular connection to the Jewish people, the city of Jerusalem, and the land of Israel. The crucified Messiah participates in the future exilic suffering of his people, and by his resurrection offers a pledge of Jerusalem's coming redemption.
Basing his argument on a reading of the Acts of the Apostles and the Gospel of Luke, Kinzer proposes that the biblical message requires its interpreters to reflect theologically on the events of post-biblical history. In this context he considers the early emergence of Rabbinic Judaism and the much later phenomenon of Zionism, offering a theological perspective on these historical developments that is biblically rooted, attentive to both Jewish and Christian tradition, and minimalist in the theological constraints it imposes on the just resolution of political conflict in the Middle East.

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How do persons come to faith in our time? Are they active seekers or brought in by others? Is it a journey? Or is it a more sudden conversion? Are spouses, relatives, and friends most important to the process? Do clergy matter? What sorts of values, practices, and lifestyles tend to change for those who newly come to faith? What are the differences among the various religious traditions in how one comes to faith?
This book presents the findings of a multi-year study on how people come to faith in the US context. It involves about 1,800 persons who recently made a new profession of faith or some other public commitment across various religious traditions in the US. An initial study was conducted twenty-five years ago on Christian populations in England by Bishop John Finney, but surprisingly little research has been done since then. Finding Faith Today is an expansion and follow-up of that study. The book sheds new light on how people come to faith and what sort of spiritual, practical, and social changes accompany that.
The book will be a help to those seeking to open up their communities of faith to others with hospitality and integrity.