Allegedly dictated to Crowley in Cairo, Egypt between noon and 1 pm on three successive days in April 1904, the Book of the Law is the source book and key for Crowley's philosophy and/or religion, Thelema.

    According to Webster, God's holiness is known not in his simple transcendence but in his gracious and free relationship to his people. Such holiness finds an echo in the holiness of the Christian community, especially in worship and witness, and in the life of the individual disciple.Profound yet readily accessible to a wide range of readers, Webster's Holiness offers an ideal entry into reflection on the Christian God.

    Traditionally, femininity has been a role women play, a role defined by culture and simplistic sermons. The author encourages women to look at the feminine roles or boxes that pinch their souls: mother, fashion devotee, working wife, intellectual. Does God treat femininity as a role, a curse, or a gift? And when Jesus redeemed women, what was it exactly that he redeemed?Even after Eden, Fincher points out, God planned to redeem both men and women. But for centuries, women have been taught to devalue the very aspects of their souls that are unique and irreplaceable. Femininity itself runs deeper than aprons, frills, or romance. It begins with feminine souls who are living cameos of the triune God.In Ruby Slippers, Fincher takes a fresh, direct look at the challenges she faced on her search for the feminine soul. She goes step by step through what it means to be a woman and how to cultivate her soul, choosing not to shy away from psychology, theology or personal transparency. In her journey she discovers an understanding of femininity that is timeless and groundbreaking. The roles melt away into something like Dorothy’s ruby slippers, something women have always had—the souls to walk today with freedom and femininity.

    The Discourses report wide-ranging discussions between Epictetus and his students.

    One of the founders of psychology offers his classic exposition of the need for faith in the modern age, accompanied by several other of his most important works in a handy pocket edition.

    In six chapters that describe Christianity, Islam, and Judaism in fresh ways using the tools of Hegelian and Lacanian analysis, God in Pain: Inversions of Apocalypse shows how each faith understands humanity and divinity--and how the differences between the faiths may be far stranger than they may at first seem. Chapters include (by Zizek) (1) "Christianity Against Sacred," (2) "Glance into the Archives of Islam," (3) "Only Suffering God Can Save Us," (4) "Animal Gaze," (5) "For the Theologico-Political Suspension of the Ethical," (by Gunjevic) (1) "Mistagogy of Revolution," (2) "Virtues of Empire," (3) "Every Book Is Like Fortress," (4) "Radical Orthodoxy," (5) "Prayer and Wake."

    Situating the reader within his own striking narrative, Potter presents himself simply enough as a young boy with questions. Throughout the book, Potter’s thoughts on these theories are punctuated by personal experiences — an honest approach that moves from one page to the next not un-like a conversation with a friend.And in this conversation, Potter articulates several characteristics of these world-views and the consequences they engender for our perspectives of everyday reality and for the ultimate purpose of our lives. Through the lens of these major views from the East and the West, 3 Theories of Everything effectively wrestles with questions of desire and suffering, examining their implications within each perspective.Potter asks readers to consider which view they would naturally identify themselves with and to think responsibly about why that is. In so doing, Potter both engages the reader with helpful big-picture information and also trusts them to relate it to their own contexts and experience. Based on lectures by the author, 3 Theories of Everything concludes with a large section of questions and answers drawn from live audience discussions that will no doubt leave the reader with a sense of recognition and plenty to think about.

    Focusing on the relationships among political leadership, the norms of the legal order, and the state of political emergency, Schmitt argues in Political Theology that legal order ultimately rests upon the decisions of the sovereign. According to Schmitt, only the sovereign can meet the needs of an "exceptional" time and transcend legal order so that order can then be reestablished. Convinced that the state is governed by the ever-present possibility of conflict, Schmitt theorizes that the state exists only to maintain its integrity in order to ensure order and stability. Suggesting that all concepts of modern political thought are secularized theological concepts, Schmitt concludes Political Theology with a critique of liberalism and its attempt to depoliticize political thought by avoiding fundamental political decisions.

    Some develop very quickly, but do not achieve significant depth; while others develop quite slowly, but seem to be almost unending in the depth of wisdom, trust, hope, virtue, and love they engender. The best way of explaining this is to look at each of the pillars individually.Before doing this, however, it is indispensable for each of us to acknowledge (at least intellectually) the fundamental basis for Christian contemplation, namely, the unconditional Love of God. Jesus taught us to address God as Abba. If God really is Abba; if His love is like the father of the prodigal son; if Jesus' passion and Eucharist are confirmations of that unconditional Love; if God really did so love the world that He sent His only begotten Son into the world not to condemn us, but to save us and bring us to eternal life (Jn 3:16-19); if nothing really can separate us from the love of God in Christ Jesus (Rm 8:31-39); and if God really has prepared us "to grasp fully, with all the holy ones, the breadth and length and height and depth of Christ's love, and experience this love which surpasses all understanding, so that we may attain to the fullness of God Himself" (Eph 3:18-20), then God's love is unconditional, and it is, therefore, the foundation for unconditional trust and unconditional hope. There can be nothing more important than contemplating, affirming, appropriating, and living in this Unconditional Love. This is the purpose of contemplation; indeed, the purpose of the spiritual life itself.

    We fast to encounter God more and to change the world! Done in the right spirit, fasting increases our receptivity to God's voice and His Word. Jesus called His disciples to fast so as to encounter Him as the Bridegroom God (Mt. 9:15).This book explores the rewards and delights that come to those who fast, and is designed to equip believers to embrace the discipline, grace, and joy of fasting, that they might more fully encounter Jesus as their heavenly Bridegroom.

    His beggar-like existence, his intense devotion, his mystical encounters with Jesus, and his simple yet profound parables became the stuff of legends. No one who met him - including the thousands who flocked to hear him during his visits to Europe, the Far East, and the United States - remained unaffected.Known in his lifetime as India's most famous convert to Christianity, Sundar Singh would not approve of that characterization. He loved Jesus and devoted his life to knowing and following him, but he never accepted Christianity's cultural conventions, even as he embraced its stark original teachings.Wisdom of the Sadhu, a collection of anecdotes, sayings, parables, and meditations, brings together the best of Sundar Singh's teachings. Couched as they are in a distinctly Indian idiom, they probe the essence of the Gospels with unusual freshness and offer insights of great depth and value to every serious seeker.

    While some lament the slide of Western culture into relativism and nihilism and others celebrate the trend as a liberating sort of progress, Charles Taylor calls on us to face the moral and political crises of our time, and to make the most of modernity's challenges.At the heart of the modern malaise, according to most accounts, is the notion of authenticity, of self-fulfillment, which seems to render ineffective the whole tradition of common values and social commitment. Though Taylor recognizes the dangers associated with modernity's drive toward self realization, he is not as quick as others to dismiss it. He calls for a freeze on cultural pessimism.In a discussion of ideas and ideologies from Friedrich Nietzsche to Gail Sheehy, from Allan Bloom to Michel Foucault, Taylor sorts out the good from the harmful in the modern cultivation of an authentic self. He sets forth the entire network of thought and morals that link our quest for self-creation with our impulse toward self-fashioning, and shows how such efforts must be conducted against an existing set of rules, or a gridwork of moral measurement. Seen against this network, our modern preoccupations with expression, rights, and the subjectivity of human thought reveal themselves as assets, not liabilities.By looking past simplistic, one-sided judgments of modern culture, by distinguishing the good and valuable from the socially and politically perilous, Taylor articulates the promise of our age. His bracing and provocative book gives voice to the challenge of modernity, and calls on all of us to answer it.

    A book that could be read (perhaps should be read) contemplatively rather than discursively, so that each sentence and word is allowed to work its way through the frantic motions of our brains into the quieter notions of our hearts, shaping a whole new and wonderful vision of the world. For it is all of creation, both visible and invisible, that Picard senses as emerging from the fertile womb of silence, about which adjectives like divine and holy and life-giving might properly be applied: 'it is a positive, a complete world unto itself.' Whether Picard is speaking of God or man, language or music, the world of nature or of human artifice, silence is the lingua franca which he develops in images both aural and (even more strikingly) visual: 'the branches of the trees are like dark lines that have followed the movements of the silence; the leaves thickly cover the branches as if the silence wanted to conceal itself. . .The forest is like a great reservoir of silence out of which the silence trickles in a thin, slow stream and fills the air with its brightness.' Picard's great prose poem, like the silence it depicts, 'does not fit into the world of profit and utility; it simply is. It seems to have no other purpose; it cannot be exploited.' Perhaps herein also lies our highest praise for this remarkable book.

    Barrett speaks eloquently and directly to concerns of the 1990s: a period when the irrational and the absurd are no better integrated than before and when humankind is in even greater danger of destroying its existence without ever understanding the meaning of its existence.Irrational Man begins by discussing the roots of existentialism in the art and thinking of Augustine, Aquinas, Pascal, Baudelaire, Blake, Dostoevski, Tolstoy, Hemingway, Picasso, Joyce, and Beckett. The heart of the book explains the views of the foremost existentialists--Kierkegaard, Nietzsche, Heidegger, and Sartre. The result is a marvelously lucid definition of existentialism and a brilliant interpretation of its impact.

    Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born after World War II considers Buber one of its prophets. Buber's main proposition is that we may address existence in two ways: (1) that of the "I" toward an "It," toward an object that is separate in itself, which we either use or experience; (2) that of the "I" toward "Thou," in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.The need for a new English translation had been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading. Professor Walter Kaufmann, a distinguished writer and philosopher in his own right who was close to Buber, retranslated the work at the request of Buber's family. He added a wealth of informative footnotes to clarify obscurities and bring the reader closer to the original and wrote an extensive prologue that opened up new perspectives on the book and on Buber's thought. This volume provided a new basis for all subsequent discussions of Buber.