LITMIR.BIZ

This book offers a challenging spirituality for a world filled with uncertainty and emotional struggle. Drawing from the work of ancient and contemporary thinkers, the author constructs a path to understanding oneself and understanding God in new and profound ways. This end is pursued by the use of spiritual exercises, mental practices which make changing one's way of life a real possibility. Further, by engaging directly with nothingness, meaninglessness, and the sheer lack of certain knowledge possessed by humans, an alternative form of spirituality is offered, one that prepares the contemporary Christian for all that life will bring.

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Whether or not we are aware of it, everyone is being «baptized.» While the church baptizes people in the name of the Father, Son, and Holy Spirit, the culture in which we live is baptizing us into the trinitarian values of consumption, production, and acquisition. The respective baptism we choose to immerse ourselves in is consequential for the type of people we are becoming. Wade In the Water alerts us to the presence of these formative forces, so that we can choose the sacred ways that form us in the Jesus Way.

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Isaiah has a richer theology of creation than any book of the Bible. Isaiah uses the Hebrew word for «create» more than any book of the Bible. Isaiah ends with a vision of the creation of a new heavens and a new earth.
Isaiah uses the name Jacob more than any book of the Bible except for Genesis itself. The name Jacob is used in Isaiah almost as many times as it is used in all of the books of the prophets combined. Isaiah even says that God created Jacob. Isaiah also mentions the Garden of Eden, Abraham and Sarah, Noah and the flood, with echoes of Adam and Eve, Cain and Abel, the Tower of Babel, Isaac, Rachel, and Joseph and his brothers.
Many scholarly studies have ignored the importance of Genesis in Isaiah. This book argues Genesis is Isaiah's instrument to re-form the identity of the exilic and post-exilic Jewish communities.

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If you want to arrive at a new destination, you must be willing to travel on a new road. Meditate Like Jesus is that new road, leading individuals and spiritual communities to new places of hope and renewal. Drawn from decades of experience as a meditation leader, instructor, and pastor, K. D. Weaver incorporates the meditative principles of Jesus into everyday life. Whether you are new to meditation or a seasoned practitioner, you will receive an insightful understanding of a topic rarely explored. This work will equip you to find your purpose while inspiring you to a richer spiritual life.

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Second year students of New Testament Greek need to review grammatical terminology and categories of syntax. Although reference Grammars have been published for researchers, they are cumbersome for this purpose. This handbook is written for these students. It provides concise descriptions for the major categories of New Testament syntax and is accompanied by a dictionary of grammatical terms and translation exercises.

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A benevolent and wise king who puts his subjects before himself–who can find? The majority of rulers throughout history, up to the present age, live for their own comfort and glory. But there was one king who became a servant and died to save all his servants. He was a king like no other. This short book invites you to walk through the last two chapters of Luke's Gospel and encounter the risen Son who will give you the hope and purpose you have been searching for.

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Promise has a long pedigree in the history of Christian understandings of the gospel. This volume gathers together leading homileticians to consider the breadth of its understanding today in light of the struggle to reconcile God's grace with God's justice. Assuming that promise is a core sense of the gospel, how does this relate to the variety of contexts in which homiletical theology is done? In this final volume in the series, six homileticians from a variety of contexts and perspectives try to move specifically toward a homiletical theology of promise as a way to articulate the central theological gift and task that is preaching the gospel today.

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The hope of this book is that it awakens desire to know more intimately the God who breaks through our compartmentalization and naming. While most in the West have heard God's name as almost exclusively masculine, a child growing up in Israel would have experienced the Spirit of God, and Lady Wisdom, as female. This ruach, the breath of God, brooded over the face of the deep in the creation story like a hovering mother bird. The God of the Bible and the early church has been described with both masculine and feminine imagery, referred to by the church fathers and mystics as both Mother and Father. In our time we have lost much of this rich feminine imagery. This book explores not only this historical knowing of God but also more contemporary writers, such as Carl Jung, Paul Young (The Shack), George MacDonald, and Thomas Merton. Each of these men engaged with the Divine Feminine, giving us examples of how we too may find God more deeply and more intimately.

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Christian natural theology is founded on the proper coordination of Scripture and the created world, what was once called «The Two Books» of God. Carrying forward the work he began in The World in the Shadow of God, Radner here reflects on the way that Scripture's creative relationship with temporal experience–ordering history rather than being ordered by history–opens up the natural world to its essential Scriptural meaning. Like the earlier volume, poetic description is offered as a primary vehicle for doing natural theology, which is shown to proceed according to the figural shape of the Bible's own description of the world.

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The recent tide of books comparing Christianity and Buddhism has centered mostly on similarities. The Dalai Lama, for example, provided his opinions on Christianity in a popular book, The Good Heart: A Buddhist Perspective on the Teachings of Jesus (1996). Other writers have equally sought to describe these two traditions as «two paths to the same place.» Finding these approaches overly simplified, Anthony Clark confronts the distinctions between Buddhism and Catholic Christianity, acknowledging areas of confluence, but also discerning areas of abiding difference. Clark provides here a Catholic view of Buddhism that avoids obfuscations, seeking clarity for the sake of more productive dialogue.

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