From politics and science, to academia and technology, the Bible's sacred copy became the key that unlocked the Western mind.Through Mangalwadi's wide-ranging and fascinating investigation, you'll discover:What triggered the West's passion for scientific, medical, and technological advancementHow the biblical notion of human dignity informs the West's social structure and how it intersects with other worldviewsHow the Bible created a fertile ground for women to find social and economic empowermentHow the Bible has uniquely equipped the West to cultivate compassion, human rights, prosperity, and strong familiesThe role of the Bible in the transformation of educationHow the modern literary notion of a hero has been shaped by the Bible's archetypal protagonistJourney with Mangalwadi as he examines the origins of a civilization's greatness and the misguided beliefs that threaten to unravel its progress.  Learn how the Bible transformed the social, political, and religious institutions that have sustained Western culture for the past millennium, and discover how secular corruption endangers the stability and longevity of Western civilization.Endorsements:“This is an extremely significant piece of work with huge global implications. Vishal brings a timely message.” (Ravi Zacharias, author, Walking from East to West and Beyond Opinion)“In polite society, the mere mention of the Bible often introduces a certain measure of anxiety. A serious discussion on the Bible can bring outright contempt. Therefore, it is most refreshing to encounter this engaging and informed assessment of the Bible’s profound impact on the modern world. Where Bloom laments the closing of the American mind, Mangalwadi brings a refreshing optimism.” (Stanley Mattson, founder and president, C. S. Lewis Foundation)“Vishal Mangalwadi recounts history in very broad strokes, always using his cross-cultural perspectives for highlighting the many benefits of biblical principles in shaping civilization.” (George Marsden, professor, University of Notre Dame; author, Fundamentalism and American Culture)

    St Maximus' two main collections of theological reflections-his Ambigua (or "Difficulties") and his Questions to Thalassius - plus one of his christological opuscula, hitherto unavailable in English, are accompanied by immensely helpful notes, and prefaced by a long, brilliant introduction to the theology of the Confessor.

    They are a selection from a group known as the Apostolic Fathers, so-called because several of the authors were most likely disciples of the Apostles themselves. Like much of the New Testament, their writings take the form of letters, and for the most part deal with practical problems of the life of the early Church, as it struggled in the face of persecution to establish itself in the Roman world. They give us a picture of Christianity still drawing on the theology and traditions of its parent religion, Judaism.

    Pieper shows that the Greeks understood and valued leisure, as did the medieval Europeans. He points out that religion can be born only in leisure - a leisure that allows time for the contemplation of the nature of God. Leisure has been, and always will be, the first foundation of any culture.He maintains that our bourgeois world of total labor has vanquished leisure, and issues a startling warning: Unless we regain the art of silence and insight, the ability for nonactivity, unless we substitute true leisure for our hectic amusements, we will destroy our culture - and ourselves.These astonishing essays contradict all our pragmatic and puritanical conceptions about labor and leisure; Josef Pieper demolishes the twentieth-century cult of "work" as he predicts its destructive consequences.

    We know that accidents happen, but we believe we are on earth for a reason. Until now, most scientists have argued that science and faith occupy distinct arenas. Francis Collins, a former atheist as a science student who converted to faith as he became a doctor, is about to change that. Collins's faith in God has been confirmed and enhanced by the revolutionary discoveries in biology that he has helped to oversee. He has absorbed the arguments for atheism of many scientists and pundits, and he can refute them. Darwinian evolution occurs, yet, as he explains, it cannot fully explain human nature - evolution can and must be directed by God. He offers an inspiring tour of the human genome to show the miraculous nature of God's instruction book.

    His new book, What We Talk About When We Talk About God, will continue down this path, helping us with the ultimate big-picture issue: how do we know God? Love Wins was a Sunday Times bestseller that created a media storm, launching Bell as a national religious voice who is reinvigorating what it means to be religious and a Christian today. He is one of the most influential voices in the Christian world, and now his new book, What We Talk About When We Talk About God, is poised to blow open the doors on how we understand God. Bell believes we need to drop our primitive, tribal views of God and instead understand the God who wants us to become who we were designed to be, a God who created a universe of quarks and quantum string dynamics, but who also gives meaning to why new-born babies and stories of heroes and sacrifice inspire in us a deep reverence. What We Talk About When We Talk About God will reveal that God is not in need of repair to catch him up with today's world so much as we need to discover the God who goes before us and beckons us forward. A book full of mystery, controversy, and reverence, What We Talk About When We Talk About God has fans and critics alike anxiously awaiting, and promises not to disappoint.

    Religion for Atheists suggests that rather than mocking religions, agnostics and atheists should instead steal from them – because they're packed with good ideas on how we might live and arrange our societies. Blending deep respect with total impiety, Alain (a non-believer himself) proposes that we should look to religions for insights into, among other concerns, how to:- build a sense of community- make our relationships last- overcome feelings of envy and inadequacy- escape the twenty-four hour media- go travelling- get more out of art, architecture and music- and create new businesses designed to address our emotional needs.For too long non-believers have faced a stark choice between either swallowing lots of peculiar doctrines or doing away with a range of consoling and beautiful rituals and ideas. At last, in Religion for Atheists, Alain has fashioned a far more interesting and truly helpful alternative.

    Now, in Meeting Jesus Again for the First Time, Marcus Borg addresses the yearnings of those who want a fully contemporary faith that welcomes rather than oppresses our critical intelligence and openness to the best of historical scholarship. Borg shows how a rigorous examination of historical findings can lead to a new faith in Christ, one that is critical and, at the same time, sustaining.Drawing on his own journey from a naïve, unquestioning belief in Christ through collegiate skepticism to a mature and contemporary Christian faith, Borg illustrates how an understanding of the historical Jesus can actually lead to a more authentic Christian life—one not rooted in creed or dogma, but in a life of spiritual challenge, compassion, and community.In straightforward, accessible prose, Borg looks at the major findings of modern Jesus scholarship from the perspective of faith, bringing alive the many levels of Jesus's character: spirit person, teacher of alternative wisdom, social prophet, and movement founder. He also reexamines the major stories of the Old Testament vital to an authentic understanding of Jesus, showing how an enriched understanding of these stories can uncover new truths and new pathways to faith.

    Challenging the commonly held assumption that the “moral majority” backed Donald Trump for purely pragmatic reasons, Du Mez reveals that Donald Trump in fact represents the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values.Jesus and John Wayne is a sweeping account of the last seventy-five years of white evangelicalism, showing how American evangelicals have worked for decades to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism, or in the words of one modern chaplain, with “a spiritual badass.” As Du Mez explains, the key to understanding this transformation is to recognize the role of culture in modern American evangelicalism. Many of today’s evangelicals may not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical popular culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done.Trump, in other words, is hardly the first flashy celebrity to capture evangelicals’ hearts and minds, nor is he the first strongman to promise evangelicals protection and power. Indeed, the values and viewpoints at the heart of white evangelicalism today—patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community—are likely to persist long after Trump leaves office.A much-needed reexamination, Jesus and John Wayne explains why evangelicals have rallied behind the least-Christian president in American history and how they have transformed their faith in the process, with enduring consequences for all of us.

    And since medieval Europe was the cradle of modern Western society, this work is vital for understanding our world and how it came into being.

    Jones, CEO of the Public Religion Research Institute, spells out the profound political and cultural consequences of a new reality—that America is no longer a majority white Christian nation. “Quite possibly the most illuminating text for this election year” (The New York Times Book Review).For most of our nation’s history, White Christian America (WCA) set the tone for our national policy and shaped American ideals. But especially since the 1990s, WCA has steadily lost influence, following declines within both its mainline and evangelical branches. Today, America is no longer demographically or culturally a majority white, Christian nation. Drawing on more than four decades of polling data, The End of White Christian America explains and analyzes the waning vitality of WCA. Robert P. Jones argues that the visceral nature of today’s most heated issues—the vociferous arguments around same-sex marriage and religious and sexual liberty, the rise of the Tea Party following the election of our first black president, and stark disagreements between black and white Americans over the fairness of the criminal justice system—can only be understood against the backdrop of white Christians’ anxieties as America’s racial and religious topography shifts around them. Beyond 2016, the descendants of WCA will lack the political power they once had to set the terms of the nation’s debate over values and morals and to determine election outcomes. Looking ahead, Jones forecasts the ways that they might adjust to find their place in the new America—and the consequences for us all if they don’t. “Jones’s analysis is an insightful combination of history, sociology, religious studies, and political science….This book will be of interest to a wide range of readers across the political spectrum” (Library Journal).

    Since joining Barna in 1995, David has designed and analyzed nearly five hundred studies for a variety of churches, nonprofits, and corporations. He and George Barna write a free research report published online at www.barna.org. David and his wife Jill have three children and live in Ventura, California.Gabe Lyons founded Fermi Project, a broad collective of innovators, social entrepreneurs, and church and society leaders working together to make positive contributions to culture (www.fermiproject.com). Prior to Fermi Project, Gabe cofounded Catalyst, a national gathering of young leaders, while serving as vice president for John Maxwell's INJOY organization. Gabe, his wife Rebekah, and their three children reside in Atlanta, Georgia.To meet the contributors and learn more about this book and the conversations it is creating, visit www.unchristian.com.This work was commissioned by Fermi Project.The New Testament writer Paul told the first-century Christians: "You yourselves are our letter . . . known and read by everybody."When a person "reads" your life, what does it say? What does your faith look like to outsiders?A major new research project, unveiled for the first time in this book, describes the increasingly negative reputation of Christians, especially among young Americans.The research shows that Christians are best known for what they are against. They are perceived as being judgmental, antihomosexual, and too political. And young people are quick to point out they believe that Christianity is no longer as Jesus intended. It is unChristian.It shouldn't be this way.What Christians believe may not be popular, but Paul also advised the first believers to "live wisely among those who are not Christians" and to "let your conversation be gracious and effective."In this eye-opening book, David Kinnaman and Gabe Lyons--along with more than two dozen leading voices within Christianity--unpack the major criticisms leveled against Christians. Understand why those negative images exist and how you can best represent Jesus to your friends, neighbors, and co-workers.Your life is an open book. Is it unChristian?

    But as Edward Feser shows in The Last Superstition, there is not, and never has been, any war between science and religion at all. There has instead been a conflict between two entirely philosophical worldviews: the classical "teleological" vision of Plato, Aristotle, Augustine, and Aquinas, on which purpose or goal-directedness is as inherent a feature of the material world as mass or electric charge; and the modern "mechanical" vision of Descartes, Hobbes, Locke, and Hume, according to which physical reality is comprised of nothing more than purposeless, meaningless particles in motion." "This modern "mechanical" view of nature has never been proved, and its hold over the contemporary intelligentsia owes more to rhetorical sleight-of-hand and political expediency than to rational argument. For as Feser demonstrates, the existence of God, the immortality of the soul, and the traditional natural-law conception of morality are rationally unavoidable given the classical "teleological" philosophical world-view. Hence modern secularism crucially depends on the false insinuation that the "mechanical" philosophy has somehow been established by science." Moving beyond what he regards as the pointless and point-missing dispute between "Intelligent Design" advocates and Darwinians, Feser holds that the key to understanding the follies of the "New Atheism" lies not in quibbles over the evolutionary origins of this or that biological organ, but in a rethinking of thephilosophical presuppositions of scientific method itself back to first principles. In particular, it involves a recovery of the forgotten truths of classical philosophy. When this is accomplished, religion can be seen to be grounded firmly in reason, not blind faith. And despite its moral and intellectual pretensions, the "New Atheism" is exposed as resting on very old errors, together with an appalling degree of intellectual dishonesty, philosophical shallowness, and historical, theological, and scientific ignorance.

    It combines authoritative research with a captivating style to bring our heritage home to us.

    A key element in the fight for hope, he discovered, has long been the practice of Bible reading and interpretation that comes out of traditional Black churches. This ecclesial tradition is often disregarded or viewed with suspicion by much of the wider church and academy, but it has something vital to say. Reading While Black is a personal and scholarly testament to the power and hope of Black biblical interpretation. At a time in which some within the African American community are questioning the place of the Christian faith in the struggle for justice, New Testament scholar McCaulley argues that reading Scripture from the perspective of Black church tradition is invaluable for connecting with a rich faith history and addressing the urgent issues of our times. He advocates for a model of interpretation that involves an ongoing conversation between the collective Black experience and the Bible, in which the particular questions coming out of Black communities are given pride of place and the Bible is given space to respond by affirming, challenging, and, at times, reshaping Black concerns. McCaulley demonstrates this model with studies on how Scripture speaks to topics often overlooked by white interpreters, such as ethnicity, political protest, policing, and slavery. Ultimately McCaulley calls the church to a dynamic theological engagement with Scripture, in which Christians of diverse backgrounds dialogue with their own social location as well as the cultures of others. Reading While Black moves the conversation forward.