J. Philip Newell here reflects on the seven days of creation in Genesis, using them as a guide to the practice of Celtic spirituality. Each day explores a different aspect of creation as a manifestation of God, revealing divine presence at the heart of everyday life. Newell begins by tracing the history of Celtic spirituality and how it clashed with Rome, then he goes on to draw from a rich and diverse selection of Celtic sources on creation: Eriugena, Pelagius, the Carmina Gadelica, novelist George MacDonald, poet Kenneth White, and Iona Community founder George MacLeod. Newell also includes meditation exercises that may be used by either individuals or groups. Newell is quickly becoming one of today's most authoritative and inspirational voices on Celtic spirituality. His book is perfect for prayer groups, seasonal parish programs, small faith communities, religious communities, spiritual seekers, anyone of Celtic heritage, and anyone interested in creation spirituality. +

    They believed that God could never love them because they were queer, leading to a deadly shame that nearly took Kevin's life. Kevin felt trapped by fear. Fear of losing their community, their family, and even their connection to God.That is until Kevin changed their mind, finally hearing the voice of the Spirit calling them to believe something better.Through personal experience, classical theological devices, and a fair bit of profanity, Kevin dives into some of the most common toxic belief patterns that are killing our communities, showing you how to undo them, and how to create new, better theology to lead you back to your spiritual authority.Bad Theology Kills is the first step on leaving behind a religion filled with fear and blossoming into a life and spirituality grounded in Love....Like many Evangelical Christians, Kevin grew up believing that being gay was a sin punishable by hell and social ex-communication. After 12 years of ex-gay therapy resulting in two suicide attempts, Kevin realized that God never would ask them to give up who they were, but rather God invited Kevin deeper into the heart of Love, deeper into who they always were meant to be. They realized that Love doesn't have to hurt, and that God was much bigger than anticipated.Through personal stories, fresh takes on old Bible stories, and employing trusted theological devices, Bad Theology Kills shows us not only can we craft new theologies that can redeem our faith, but we can save lives. Bad theology is killing all of us. And a better way is possible.

    Explores the challenges, the rewards, the call, and the possibilities of integrating a sincere inner life with an active life of engagement with the pain of the world.

    In these reflections, Walter Brueggemann says that the Bible, as the live word of the living God, will not submit to the accounts we prefer to give it. The Bible's inherent, central evangelical proclamation has greater and more permanent authority than our inescapably provisional interpretations. William Placher notes that taking the Bible most seriously means struggling to understand its meaning as well as affirming its truth. And Brian Blount distinguishes what some may claim as a last word, which is necessarily a dead word, from the living word that is God's word to us today.

    In this vivid book, New York Times bestselling author Jon Meacham tells the human story of how the Founding Fathers viewed faith, and how they ultimately created a nation in which belief in God is a matter of choice. At a time when our country seems divided by extremism, American Gospel draws on the past to offer a new perspective. Meacham re-creates the fascinating history of a nation grappling with religion and politics-from John Winthrop's "city on a hill" sermon to Thomas Jefferson's Declaration of Independence; from the Revolution to the Civil War; from a proposed nineteenth-century Christian Amendment to the Constitution to Martin Luther King, Jr.'s call for civil rights; from George Washington to Ronald Reagan. Debates about religion and politics are often more divisive than illuminating. Secularists point to a "wall of separation between church and state," while many conservatives act as though the Founding Fathers were apostles in knee britches. As Meacham shows in this brisk narrative, neither extreme has it right. At the heart of the American experiment lies the God of what Benjamin Franklin called "public religion," a God who invests all human beings with inalienable rights while protecting private religion from government interference. It is a great American balancing act, and it has served us well. Meacham has written and spoken extensively about religion and politics, and he brings historical authority and a sense of hope to the issue. American Gospel makes it compellingly clear that the nation's best chance of summoning what Lincolncalled "the better angels of our nature" lies in recovering the spirit and sense of the Founding. In looking back, we may find the light to lead us forward. "In his American Gospel, Jon Meacham provides a refreshingly clear, balanced, and wise historical portrait of religion and American politics at exactly the moment when such fairness and understanding are much needed. Anyone who doubts the relevance of history to our own time has only to read this exceptional book."-David McCullough, author of 1776 "Jon Meacham has given us an insightful and eloquent account of the spiritual foundation of the early days of the American republic. It is especially instructive reading at a time when the nation is at once engaged in and deeply divided on the question of religion and its place in public life."-Tom Brokaw, author of The Greatest Generation "An absorbing narrative full of vivid characters and fresh thinking, American Gospel tells how the Founding Fathers-and their successors-struggled with their own religious and political convictions to work out the basic structure for freedom of religion. For me this book was nonstop reading."-Elaine Pagels, professor of religion, Princeton University, author of Beyond Belief: The Secret Gospel of Thomas "Jon Meacham is one of our country's most brilliant thinkers about religion's impact on American society. In this scintillating and provocative book, Meacham reveals the often-hidden influence of religious belief on the Founding Fathers and on later generations of American citizens and leaders up to our own. Today, as we argue more strenuously than ever about the proper place of religion in our politics and the rest of American life, Meacham's important book should serve as the touchstone of the debate." -Michael Beschloss, author of The Conquerors "At a time when faith and freedom seem increasingly polarized, American Gospel recovers our vital center-the middle ground where, historically, religion and public life strike a delicate balance. Well researched, well written, inspiring, and persuasive, this is a welcome addition to the literature."-Jonathan D. Sarna, Joseph H. & Belle R. Braun Professor of American Jewish History, Brandeis University, author of American Judaism: A History

    

    Pope Clement XI and Benedict XIV gave like decisions.

    As he recently emphasized in his first encyclical, he talks a lot about the meaning of love, the love of God and of neighbor; as well as the importance of a lived faith as a witness for our age and striving to bring faith in line with the present age.

    A tireless crusader for human rights and the eradication of world poverty, Campolo is a "Red Letter" Christian--he reminds us that when Jesus spoke, he spoke of social justice. But the Religious Right and social conservatives have hijacked His message in the name of Republican politics. They have corrupted the faith by ignoring the true message of Christ and focusing instead on narrow "wedge" issues to win political campaigns. In Letters to a Young Evangelical, Campolo calls on evangelicals of all ages to reject the false pieties of the Religious Right. With his trademark candor and wit, he offers sage advice to seekers who are trying to live their faith in a modern world that is politically polarized and predominantly secular. He is unafraid to touch on the hot-button topics that divide believers in America and around the world: abortion, gay rights, war, capital punishment, feminism, and the environment. An activist, a visionary, and a man of deep faith, Tony Campolo offers guidance not only for young evangelicals, but for seekers of all ages and faiths.

    To help us on our way, Coutinho introduces us to people in various world religions—from Hindu friends to Buddhist teachers to St. Ignatius of Loyola—who have shaped his spiritual life and made possible his deep, personal relationship with God.

    Yet we couldn’t be more unaware that Christ and His saving and comforting work are being lost. Our minds and hearts are captivated in some way by those who often preach the Christian instead of Christ. Wolfmueller sounds the alarm against the false teaching and dangerous practices of Christianity in America. He offers a beautiful alternative: the sweet savor of the Gospel, which brings us to the real comfort, joy, peace, freedom, and sure hope of Christ.And it’s for you.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    The only child of two atheist academics, Tushnet was a typical Yale undergraduate until the day she went out to poke fun at a gathering of philosophical debaters, who happened also to be Catholic. Instead of enjoying mocking what she termed the "zoo animals," she found herself engaged in intellectual conversation with them and, in a move that surprised even her, she soon converted to Catholicism. Already self-identifying as a lesbian, Tushnet searched for a third way in the seeming two-option system available to gay Catholics: reject Church teaching on homosexuality or reject the truth of your sexuality. Gay and Catholic is the fruit of Tushnet's searching: what she learned in studying Christian history and theology and her articulation of how gay Catholics can pour their love and need for connection into friendships, community, service, and artistic creation.

    Through these 'showings', Christ's sufferings were revealed to her with extraordinary intensity, but she also received assurance of God's unwavering love for man and his infinite capacity for forgiveness. Written in a vigorous English vernacular, the Revelations are one of the most original works of medieval mysticism and have had a lasting influence on Christian thought. This edition of the Revelations contains both the short text, which is mainly an account of the 'showings' themselves and Julian's initial interpretation of their meaning, and the long text, completed some twenty years later, which moves from vision to a daringly speculative theology. Elizabeth Spearing's translation preserves Julian's directness of expression and the rich complexity of her thought. An introduction, notes and appendices help to place the works in context for modern readers.

    Although the position is for which it argues was hardly new, having already taken shape in several of his theological essays written during the 1920s, it is nevertheless the classic formulation of this position and as such incomparable in the Bultmann corpus.