But in ten thoughtful chapters, he lines up evidence from the Scriptures, Christian tradition and liturgy, and the life and teachings of St. Francis of Assisi, that God desires all creatures (yes, including our beloved pets!) in the afterlife.

    In 24 enthralling lectures, Professor Miller guides you through a core selection of the major books of the Old Testament, inviting you to probe their meaning and relevance in incisive and thought-provoking commentary. Among the books of the Old Testament, you’ll explore:• Genesis: Uncover fascinating features of the Old Testament’s opening, such as how the events of the first week of creation form an elaborate pattern, expressing the complex order of the universe; and how the text does not lay primary blame for “the fall” on the woman, Eve;• Deuteronomistic History: Study the epic history of the people of Israel in the Promised Land; follow the story of the Israelites’ disobedience to God, and its tragic consequences; • The Prophets: Through the dramatic stories of the prophets, take account of the challenges faced by those who sought to actualize God’s plan for humanity; • The Books of Ruth and Esther: Among notable women in the Old Testament, explore two stories of women who are doubly at risk, and who prevail through loyalty, resourcefulness, and integrity; and• Daniel and the Apocalyptic: In the Book of Daniel, encounter the genre of apocalyptic literature - revelation initiated by God - and contemplate the figure of “the Son of Man,” a promised redeemer.Throughout the lectures, Professor Miller offers a wealth of perspectives on how to approach the texts. You’ll assess the role of translation in the understanding of the texts, studying the meanings of key Hebrew words; you’ll also look in depth at the history, dating, and writing of the texts, and you’ll study their literary and linguistic features, noting how they achieve their impact on the reader.In Understanding the Old Testament, you’ll take a revelatory look at this epically impactful document, finding its deeper historical and religious meanings, as well as its sublime literary treasures.

    Yet, while we hear these pleas, we're already functioning with existing beliefs—even if they are beliefs by default. So how do we choose what to believe—especially in the area of faith? Do we need to choose? In "Choosing Your Faith, " Mark Mittelberg encourages us, as Socrates does, not to lead an unexamined life. He invites us to examine why we believe what we believe. This examination will resonate with Christians and seekers alike.

    OVERVIEWThe most recent Episcopal Book of Common Prayer from 1979 contains two rites for the most common services, the first from traditional language from previous versions, and the second using only contemporary language (some of it newly composed, and some adapted from the older language).This Kindle version of the Book of Common Prayer contains a fully interactive table of contents, index, as well as references and links to the actual pages numbers in the paper version of the Book.CONTENTS:The Book of Common PrayerAdministration of the SacramentsOther RitesCeremonies of the ChurchThe Psalter or Psalms of David

    Growing out of the experience of oppressed people in Latin America, liberation theology lends a transforming power to both the study of the Bible and the Christian duty to work for justice for all God's people. With heartwarming, terrifying, and humorous stories, Brown shows the strength and significance of one of the outstanding developments in religious faith today and for the future.

    But in this fascinating book, Annemarie Schimmel shows that numbers have been filled with mystery and meaning since the earliest times, and across every society.In The Mystery of Numbers Annemarie Schimmel conducts an illuminating tour of the mysteries attributed to numbers over the centuries. She begins with an informative and often surprising introduction to the origins of number systems: pre-Roman Europeans, for example, may have had one based on twenty, not ten (as suggested by the English word "score" and the French word for 80, quatrevingt—four times twenty), while the Mayans had a system more sophisticated than our own. Schimmel also reveals how our fascination with numbers has led to a rich cross-fertilization of mathematical knowledge: "Arabic" numerals, for instance, were picked up by Europe from the Arabs, who had earlier adopted them from Indian sources ("Algorithm" and "algebra" are corruptions of the Arabic author and title names of a mathematical text prized in medieval Europe). But the heart of the book is an engrossing guide to the symbolism of numbers. Number symbolism, she shows, has deep roots in Western culture, from the philosophy of the Pythagoreans and Platonists, to the religious mysticism of the Cabala and the Islamic Brethren of Purity, to Kepler's belief that the laws of planetary motion should be mathematically elegant, to the unlucky thirteen. After exploring the sources of number symbolism, Schimmel examines individual numbers ranging from one to ten thousand, discussing the meanings they have had for Judaic, Christian, and Islamic traditions, with examples from Indian, Chinese, and Native American cultures as well. Two, for instance, has widely been seen as a number of contradiction and polarity, a number of discord and antithesis. And six, according to ancient and neo-platonic thinking, is the most perfect number because it is both the sum and the product of its parts (1+2+3=6 and 1x2x3=6). Using examples ranging from the Bible to the Mayans to Shakespeare, she shows how numbers have been considered feminine and masculine, holy and evil, lucky and unlucky.A highly respected scholar of Islamic culture, Annemarie Schimmel draws on her vast knowledge to paint a rich, cross-cultural portrait of the many meanings of numbers. Engaging and accessible, her account uncovers the roots of a phenomenon we all feel every Friday the thirteenth.

    MacDonald stressed the necessity of salvation and the importance of combining Christian faith with obedience to Jesus' teachings. He also believed that God's universal grace would eventually save everyone. Though written in the mid-nineteenth century, these sermons, including "Mirrors of Christ," "Glorified through Trouble, "Salvation from Sin," and "The Giver of Rest," continue to provide contemporary followers with the spiritual guidance they seek. For those who wish to know Jesus better, this is a book you will want to hear.

    

    PRESENTED BY KNOWLEDGE PRODUCTS AND NARRATED BY CHARLTON HESTON. A 2-AUDIOTAPE CASSETTE AUDIOBOOK. APPROX. 3 HOURS TIME.

    Thomas Aquinas's five arguments for the existence of God, this book is for you. Written as dialogue between Lucy and AJ in a coffee shop, these arguments are presented by Fradd and Delfino in every day language, with helpful examples and analogies, and by raising and answering objections along the way. Additional resources at the end of the book will deepen your understanding of the material, help you to grow in wisdom, and strengthen your faith.

    In his personal, intimate, engaging, humorous style, Altrogge takes us on a journey through God's word, bringing us into close contact with the God of sharp edges and brilliant light. Altrogge introduces afresh to the untamable God of the Bible.

    It tells the basic beliefs, short history, important aspects, and it identifies the religions in pop culture-all in a teen-magazine style of writing. The goal of this book is to educate teens to be able to identify the religions they come in contact with daily. All content has been reviewed by experts in Christian theology.

    An army is now being formed that will be greater than anything ever seen or dreamed of, and it will gain victory by magnifying the King who leads it.

    . . a powerful expression of faith in the transforming power of Christ's love.--Publishers Weekly (starred review)Son of Man is Andrew Harvey's most basic statement on Christ, and it has already become a treasured work to readers interested in Christian mysticism. For the first time in any of his books, Harvey provides spiritual exercises--centuries-old rites previously available only to a few--that allow the reader direct experience with the mystical Christ. Son of Man also includes an easily accessible section of classic readings and meditations on the nature of Christ, making it the comprehensive experience in the Christ of the new millennium.

    Tho the names refer to it as a unity, each name is different & so, taken together, they differentiate it. The implicit distinction between the godhead's unity & the multiplicity of the names is reflected in the names' structures themselves. Each includes a Greek prefix: hyper-, which indicates the unity of the godhead to whom names are applied. But each name is different, indicating the self-multiplication of the godhead. The result is a set of names like “over-good,” “over-being” & “over-life.” Dionysius also makes use of a 2nd, equivalent prefix: pro-. God is “pre-good” & “pre-being,” meaning it has the attributes of creatures in a way that transcends both creature & attribute. The prefixes must be applied strictly to the names when they're used of God itself. On the other hand, when the names are used only of God as cause, the prefixes may be left off, since the causality of God is already a procession into the differentiation properly signified by each of the different names. The most proper object of the names is the highest creature. The exemplary instances of goodness, being & life are the highest of the angels or intelligible minds. For this reason, he frequently refers to this type as an “intelligible name.” He incorporates into the number of intelligible names the traditional Neoplatonic intelligible categories: being, identity, difference, rest & motion, as well as the being, life & intellect triad. The fact God transcends the proper meaning of these names doesn't mean it ought be called “non-being,” “non-life” or “non-intellect.” He prefers to say God is “over being,” “over life” & “over intellect.” Few can contemplate the intelligible names in their purity. We require the names to be incarnated in visible things. Unable to see being, life & wisdom in themselves, we need a visible being who is living & wise. Such a person can then become the means by which we contemplate the intelligible. The teacher Hierotheus is one such visible incarnation of the names. But Hierotheus may do more than incarnate the names. He can also unfold them in speech, taking the unitary name of “being” & describing it at length, as is done in chapter 5. As he describes it, the name unfolds itself into a form that is more multiple, because of the many words used in his description. It thus approaches the multiple character of the human way of knowing & becomes more easily understood. When Dionysius praises “dissimilar similarities” over seemingly more appropriate symbolic names for God, he explains that negations are true to God & such dissimilar names serve as such negations. The Mystical Theology has this last, most arcane form of theology as its subject. Negations are properly applied not only to the names of the symbolic theology. Any & all of the divine names must be negated, beginning with those of the symbolic theology, continuing with the intelligible names & concluding with the theological representations. The godhead is no more “spirit,” “sonship” & “fatherhood” than it's “intellect” or “asleep.” These negations must be distinguished from privations. A privation is simply the absence of a given predicate, which could just as easily be present. The absence of the predicate is opposed to its presence: “lifeless” is opposed to “living.” But when we say that the godhead isn't “living” we don't mean it's “lifeless.” The godhead is beyond lifeless as well as beyond living. For this reason, he says our affirmations of the godhead aren't opposed to our negations, but that both must be transcended: even the negations must be negated. The most arcane passages of Mystical Theology revolve around the mystical as taken in itself & not as the act of negating the other forms of theology. Dionysius says that after all speaking, reading & comprehending of the names ceases, there follows a divine silence, darkness & unknowing. All three of these characteristics seem privative, as tho they were simply being the absence of speech, sight & knowledge respectively. But Dionysius doesn't treat them as privative. Instead, he uses spatio-temporal language to mark off a special place & time for them. Using as example Moses' ascent up Mt Sinai, Dionysius says that after Moses ascends thru the sensible & intelligible contemplation of God, he then enters the darkness above the mountain's peak. The darkness is located above the mountain. Moses enters it after his contemplation of God in the various forms of theology. Dionysius leaves the relation between Moses & the darkness obscure. Some commentators reduce it to a form of knowing, albeit an extraordinary form of knowing. Others reduce it to a form of affective experience, in which Moses feels something he can never know or explain in words. Dionysius himself does not give decisive evidence in favor of either interpretation. He speaks only of Moses' “union” with the ineffable, invisible, unknowable godhead.--Stanford Encyclopedia (edited)