Many have said it is the most famous sermon ever preached. The sermon was first delivered in Enfield, MA on July 8, 1741. The sermon had an amazing impact on the audience.

    Here is a rare collection of photographs taken by one of the country's best photographers.

    Each chapter presents personal stories of women living in cities, small towns and villages in India, Pakistan and Bangladesh, the three lands to which Nighat Gandhi belongs. In writing their stories, she attempts to break the silence enshrouding Muslim women's sexuality and the ways in which they negotiate the restrictions placed on their freedoms within the framework of their culture. Women like Ghazala, who prefers the life of a second wife, 'living like a married single woman', to being bound within the ties of a conventional marriage, Nusrat and QT who believe theirs is a normal marriage, except that they are both women. Nisho, who refuses to accept that her trans-sexuality should deny her the right to love and Firdaus, writer and feminist, who can walk out of a loveless marriage but not give up on love, with or without marriage. Nighat also explores her own story as a woman who dared to make choices that pitted her against her family and cultures. Alternative Realities is her jihad or struggle to deconstruct the demeaning stereotypes that prevail about all Muslim women. It is a reflection of the myriad ways in which, despite these misogynistic forces, they continue to weave webs of love and peace in their own lives and in the lives of those they live with.

    I've been called apostate, vigilante, and crazy bitch, and maybe I am. But some people call me a hero, and I'd like to think they're right too. If I am a hero, maybe it's because every time I can play a part in saving a child or a woman from a life of servitude and degradation, I'm saving a little piece of me, too.I was one of twenty-eight children born to my dad and his three wives. Indoctrinated to believe that the outside world was evil, and that I resided among the righteous, I was destined to marry a man chosen for me by the Prophet. I would then live in harmony with my sister-wives, bear many children, and obey and serve my future husband in this life and throughout eternity. But my innocence didn't last long. While still a child, I understood that the church of the righteous was nothing but a church of lies.When I was eight years old my father sexually molested me for the first time, raping me when I was twelve. I tried to kill myself. Beaten, molested, taunted, and abused by family members alleging they only wanted to save my soul became a daily routine, I ran from this abuse more than once in my early teens--even attempting to cross the desert on foot. My family hunted me down. I thought government agencies would provide me safety if I reported my father. Instead, police and social services colluded with the FLDS to return me to my family and I ended up back inside polygamy, right where I started."Flora goes on from there to tell the dramatic true story of how she ultimately escaped and has been fighting against frustrating obstacles with hard fought successes in rescuing women and children from the FLDS. It's a story you can't put down.

    During the Argentine junta's Dirty War against subversives, as tens of thousands were abducted, tortured, and disappeared, a group of women forged the Mothers of the Plaza de Mayo and changed Argentine politics forever. The Mothers began in the 1970s as an informal group of working-class housewives making the rounds of prisons and military barracks in search of their disappeared children. As they realized that both state and church officials were conspiring to withhold information, they started to protest, claiming the administrative center of Argentina the Plaza de Mayo for their center stage. In this volume, Marguerite G. Bouvard traces the history of the Mothers and examines how they have transformed maternity from a passive, domestic role to one of public strength. Bouvard also gives a detailed history of contemporary Argentina, including the military's debacle in the Falklands, the fall of the junta, and the efforts of subsequent governments to reach an accord with the Mothers. Finally, she examines their current agenda and their continuing struggle to bring the murderers of their children to justice.

    The author has explored and analyzed and come up with crucial insights and needed terminology with which to further the scholarly discussion and increase the understandings needed in the classroom.... Frank Thomas has contributed much to the meeting of this need, probing celebration to new depths.... This book adds to the corpus of serious scholarship available to instructors for the purposes of a more powerful pulpit, in an era of desperate need in the field". -- Henry H. Mitchell, from the ForewordHere is a book that will change the course of preaching in the twenty-first century. Through the lens of African American preaching, Frank Thomas sheds light on what is "good" preaching -- and on what methods can be employed to achieve it.Celebration in preaching is an important component of any preaching that can be considered "good". Thomas explores the theology, dynamics, design, and guidelines for celebrative preaching and provides sample sermon illustrations as well.

    Along with her brother Eyad and her African-American friends, Hakim and Hanifa, she bikes the Indianapolis streets exploring the fault-lines between “Muslim” and “American.”When her picture-perfect marriage goes sour, Khadra flees to Syria and learns how to pray again. On returning to America she works in an eastern state — taking care to stay away from Indiana, where the murder of her friend Tayiba’s sister by Klan violence years before still haunts her. But when her job sends her to cover a national Islamic conference in Indianapolis, she’s back on familiar ground: Attending a concert by her brother’s interfaith band The Clash of Civilizations, dodging questions from the “aunties” and “uncles,” and running into the recently divorced Hakim everywhere.Beautifully written and featuring an exuberant cast of characters, The Girl in the Tangerine Scarf charts the spiritual and social landscape of Muslims in middle America, from five daily prayers to the Indy 500 car race. It is a riveting debut from an important new voice.

    Travelling to the American West five times during the 1830s, Catlin was the first white man to depict Plains Indians in their native territory. The author spent eight years traveling among the Indians of the Northwest and the prairies, noting their customs and recording his observations with pen and brush. Catlin published his observation in a multi-volume set of books on the Indian tribes he witnessed. In "My Life Among the Indians" the parts of Catlin's volumes on the North American Indians which will be of most interest to the public have been condensed and brought together in chronological order. It is a splendid book to read and to own, being made up from two large volumes of letters written by George Catlin, the well-known painter of Indian subjects. There are sixteen illustrations from the artist's original drawings. Mr. Catlin traveled extensively in the Indian country, making a fine collection of Indian specimens which he afterwards exhibited in this country and in foreign lands. Many of these specimens, together with his paintings, which were so true to life among the Indians, are still preserved in Washington. It was Catlin who, in 1832, made the suggestion that the government should set aside a great National Park in the Yellowstone region. "Mr. Catlin's scheme, as it then took shape in his mind, and was carried out without deviation, was the formation of an Indian gallery, for which he would use his skill as a painter in securing portraits among the different tribes he would personally visit; in reproducing pictorially their customs, hunt games, and manner of living; in collecting their robes, headdresses, pipes, weapons, musical instruments, and articles of daily life; and in studying their social life, government, and religious views, that he might arrive at their own view of their relation to the world in which they lived. This world he also wished to investigate geographically and topographically. In brief, he wished to see the Indian in his native state, and, if possible, to discover his past. His future he knew. The Indian would disappear before advancing civilization. "Mr. Catlin's personal equipment for his task was a lithe, alert frame, about five feet eight inches tall, made sturdy and enduring by the outdoor life of his boyhood, a knowledge of woodcraft, a trained eye with the rifle, fine horsemanship, simple habits, a mechanical, even an inventive mind, and great steadfastness of purpose." CONTENTS Sketch Of Catlin's Life I. The Missouri River In The Thirties II. A Studio Among The Guns III. Indian Aristocrats: The Crows And Blackfeet IV. Painting An Indian Dandy V. Canoeing With Bogard And Batiste VI. Mandans: The People Of The Pheasants VII. Social Life Among The Mandans VIII. The Artist Becomes A Medicine-man IX. A Mandan Feast X. The Mandan Women XI. Mandan Dances And Games XII. O-kee-pa: A Religious Ceremony XIII. Dances Of The O-kee-pa XIV. The Making Of Braves XV. Mandan Legend Of The Deluge XVI. Corn Dance Of The Minatarees XVII. The Attack On The Canoe XVIII. The Death Of Little Bear: A Sioux Tragedy XIX. The Dances And Music Of The Sioux XX. A Dog Feast XXI. The Buffalo Chase XXII. A Prairie Fire XXIII. Songs And Dances Of The Iowas XXIV. Painting Black Hawk And His Warriors XXV. With The Army At Fort Gibson XXVI. Lassoing Wild Horses XXVII. Visiting The Camanches XXVIII. The Stolen Boy XXIX.

    It brings comfort, purpose, and sense of pride. These feelings mean so much to the Christian. But are these feelings justified? Do Christians have good reason to trust the truth of their beliefs? Author J. D. Brucker brings forth a short collection of arguments against Christian beliefs, exposing the falsehoods of the faith so many all around the world cherish.

    With no distracting verse numbers or stiff, formal language, the 66 books of Scripture unfold like a gripping novel.

    He lays out specific habits such as study, collegiality, and humor as the day-by-day means of following the difficult and dangerous, yet deeply rewarding, calling of a pastor.

    Borthwick’s classic memoir captures the prosperity and excitement of the West Coast in the early 1850s. Following the discovery of gold in California in 1848, Scotsman Borthwick left New York and sailed to the West Coast where he joined the gold hunters of California. Borthwick’s account provides a fascinating look at life in the new cities of San Francisco and Sacramento, chronicling the often lawless society which came hand in hand with the newly found wealth of the gold hunters. Drinking, gambling and violence played a huge part in Borthwick’s world and his memoir includes many compelling tales of personal scrapes and adventures. The Gold Hunters offers a unique look at the life in the gold camps of the nineteenth century American West — the different cultures attracted by the discovery of gold, how they related to one another and their contrasting food, clothes and entertainment. John David Borthwick, born in Edinburgh, Scotland in 1824, was a nomadic Scottish journalist and author, he first arrived in North America in 1847 and three years later found himself in the Gold Rush of California. He eventually left America in 1856 and spent the rest of his days in Scotland and London. This edited edition of Borthwick's memoir was first published in 1917.

    An Indian boy by adoption, J. W. Schultz has told his paleface brothers many good Indian tales. "Apauk, Caller of Buffalo", was a lad in the land and the days of the great buffalo herds. Apauk. a Blackfoot boy. was taught when young the art of calling buffalo. A new type of the wooly, wild west Indian story appears in "Apauk, Caller of Buffalo." More thrilling than Action, the life story of the greatest of the Blackfeet medicine men, not only possesses an enthralling interest but gives the reader an authoritative historical picture of the life of the American Indian on the great western plains before the invasion of the white man. The biographer, James Wlllard Schultz, is an adopted member of the Blackfeet tribe and has lived the life of an Indian for forty years. Schultz writes: "ALTHOUGH I had known Apauk A—Flint Knife—for some time, it was not until the winter of 1879—80 that I became intimately acquainted with him. He was at that time the oldest member of the Piegan tribe of the Blackfeet Confederacy, and certainly looked it, for his once tall and powerful figure was shrunken and bent, and his skin had the appearance of wrinkled brown parchment. "In the fall of 1879, the late Joseph Kipp built a trading-post at the junction of the Judith River and Warm Spring Creek, near where the town of Lewistown, Montana, now stands, and as usual I passed the winter there with him. We had with us all the bands of the Piegans, and some of the bands of the Blood tribe, from Canada. The country was swarming with game, buffalo, elk, antelope, and deer, and the people hunted and were care-free and happy, as they had ever been up to that time. Camped beside our trading-post was old Hugh Monroe, or Rising Wolf, who had joined the Piegans in 1816, and it was through him that I came to know Apauk well enough to get the story of his remarkably adventurous and romantic youth. The two old men were great chums. Old as they were —Monroe was born in 1798, and Apauk was several years his senior—on pleasant days they mounted their horses and went hunting, and seldom failed to bring in game of some kind. And what a picturesque pair they were ! Both wore capotes ——hooded coats made from three-point Hudson Bay Company blankets—and leggins to match, and each carried an ancient Hudson Bay fuke, or flint-lock gun. They would have nothing to do with cap rifles, or the rim-fire cartridge, repeating weapons of modern make. Hundreds—yes, thousands of head of various game, many a savage grizzly, and a score or two of the enemy—— Sioux, Cree, Crow, Cheyenne, and Assiniboine, had they killed with the sputtering pieces, and they were their most cherished possessions. "Oh, that I could live over again those buffalo days! Those Winter evenings in Monroe’s or Apauk’s lodge, listening to their tales of the long ago! Nor was I the only interested listener: always there was a complete circle of guests around the cheerful fire; old men, to whom the tales brought memories of their own eventful days, and young men, who heard with intense interest of the adventures of their grandfathers, and of the “ calling of the buffalo,” which strange and wonderful method of obtaining at one swoop a whole tribe’s store of Winter food, they were never to witness. For the luring of whole herds of buffalo to their death had been Apauk’s sacred, honored, and danger-fraught avocation.

    Avoiding tired labels of past debates (Exclusivism, Pluralism, and Inclusivism), Knitter suggests four different models (Replacement, Fulfillment, Mutuality, and Acceptance) that more adequately link together thirteen ways of approaching and understanding the variety of the world's religious expressions.

    Unlike the so-called mainstream Protestant denominations, Southern Baptists have remained stubbornly conservative, refusing to adapt their beliefs and practices to modernity's individualist and populist values. Instead, they have held fast to traditional orthodoxy in such fundamental areas as biblical inspiration, creation, conversion, and miracles. Gregory Wills argues that Southern Baptist Theological Seminary has played a fundamental role in the persistence of conservatism, not entirely intentionally. Tracing the history of the seminary from the beginning to the present, Wills shows how its foundational commitment to preserving orthodoxy was implanted in denominational memory in ways that strengthened the denomination's conservatism and limited the seminary's ability to stray from it. In a set of circumstances in which the seminary played a central part, Southern Baptists' populist values bolstered traditional orthodoxy rather than diminishing it. In the end, says Wills, their populism privileged orthodoxy over individualism. The story of Southern Seminary is fundamental to understanding Southern Baptist controversy and identity. Wills's study sheds important new light on the denomination that has played - and continues to play - such a central role in our national history.