But it's not cheap—true grace compels us to change. That’s where holiness comes in.Beloved writer, speaker, and bestselling coauthor of Wild and Free Jess Connolly will be the first to admit that not long ago, like many women, she grasped grace but she had forgotten holiness. Dance, Stand, Run charts her discovery that holiness was never meant to be a shaming reminder of what we “should” be doing, but rather a profound privilege of becoming more like Christ. That’s when we start to change the world, rather than being changed by it.Dance, Stand, Run is an invitation to the daughters of God to step into the movements of abundant life: dancing in grace, standing firm in holiness, and running on mission. Through story and study, Jess casts a fresh vision for how to live into your identity as a holy daughter of God, how to break free of cheap grace and empty rule-keeping, and finally, how to live out your holy influence with confidence before a watching world. Spoiler alert: it’s a beautiful thing.For anyone longing to take their place in what God is doing in the world, Dance, Stand, Run will rally your strength, refresh your purpose, and energize your faith in a God who calls us to be like Him.

    The contributors, all respected scholars in their respective fields, suggest that classic premillennialism offers believers a more coherent and viable approach to understanding eschatology. Their studies, which examine eschatology from biblical, theological, historical, and missiological approaches, provide a broadly accessible argument for returning to the perspectives of historic premillennial eschatology.

    Appropriate for personal study and as a college and seminary text, this volume provides both in-depth notes and lay-oriented exposition for use by scholars, students, pastors, and laypeople. An ever-increasing interest in the prophecies of the Apocalypse has resulted in deeper understandings which are introduced in this updated edition.

    was born in Puerto Rico. He began having visions of future events asa young boy, a gift he inherited from his mother. At age 13 he and his family joinedthe LDS Church, and the visions he had been receiving began to make sense as helearned more about the prophecies and doctrines taught by church leaders. Amongthe events he has foreseen are:�� Earthquakes in Utah�� A national financial collapse�� Plagues and sicknesses�� Concentration camps on U.S. soil�� An invasion from foreign troops�� The Saints prevail against the enemyHector's visions are specifically meant to serve as warnings to his own family, but hehopes that by sharing what he has seen, it will help others prepare for the challengingtimes that will soon come upon the world.

    165, two men named Carpus and Papylus stood before the proconsul of Pergamum, charged with the crime of being Christians. Not even torture could make them deny Christ, so they were burned alive. Is my faithfulness as strong? In the fifth century, Melania the Younger and her husband, Pinian, distributed their enormous wealth to the poor and intentionally practiced the discipline of renunciation. Could living more simply deepen my trust in God? In the sixteen hundreds, Philipp Jakob Spener's love for the Word of God and his desire to help people apply the Bible to their life moved him to start "Colleges of Piety," or small groups. In what ways could commitment to community make me more like Christ? The history of the church has shaped what our faith and practice are like today. It's tempting to think that the way we do things now is best, but history also has much to teach us about what we've forgotten. In Water from a Deep Well, Gerald Sittser opens to us the rich history of spirituality, letting us gaze at the practices and stories of believers from the past who had the same thirst for God that we do today. As we see their deep faith through his vibrant narratives, we may discover that old ways can bring new life to our own spirituality.

    676 – 4 December 749) was an Arab Christian monk and priest. Born and raised in Damascus, he died at his monastery, Mar Saba, near Jerusalem.A polymath whose fields of interest and contribution included law, theology, philosophy, and music, before being ordained, he served as a Chief Administrator to the Muslim caliph of Damascus, wrote works expounding the Christian faith, and composed hymns which are still in everyday use in Eastern Christian monasteries throughout the world. The Catholic Church regards him as a Doctor of the Church, often referred to as the Doctor of the Assumption due to his writings on the Assumption of Mary.

    Michael Gaitley, MIC gives you a brief and easy-to-understand introduction to the Divine Mercy message and devotion. You’ll read about the history and context of Divine Mercy, the essential elements of the devotion, and how you can live the message. Includes the full prayers of the Divine Mercy Novena and St. Faustina’s Litany to Divine Mercy, as well as two bonus appendices.

    Many people who visit communities for retreats and quiet days look for help in integrating into their daily lives some of the things they see and experience. This handbook will help people follow the Rule of Benedict as it explains the essential elements of Benedictine spirituality. It provides information on the spread of the Benedictine movement, its outstanding figures, and the main branches of the Benedictine family today. It also includes a simple version of the Daily Office and a collection of Benedictine devotions. It is a member's handbook" that deepens the sense of belonging among those who seek regular contact with a Benedictine community.The Benedictine Handbook will appeal to a broad range of readers who may or may not be familiar with Benedictine literature. The contributors to The Benedictine Handbook come from Benedictine backgrounds in the United States and Europe.Chapters and contributors include in Part One: Tools of Benedictine Spirituality *The Work of God, - by Demetrius Dumm; *Lectio Divina, - by Michal Casey; *Prayer, - by Mary Forman; *Work, - by Lauren McTaggart; *Perseverance, - by Kym Harris; *The Vows, - by Richard Yeo; and *Hospitality, - by Kathleen Norris. Part Two: The Benedictine Experience of God includes *A Simple Daily Office, - by Fr. Oswald; *Benedictine Prayers, - by Fr. Anthony; *A Benedictine Who's Who, - by Robert Atwell; and *Benedictine Holy Places, - by ColmanO'Clabaigh. Part Three: Living the Rule includes *In Community, - by Columba Stewart; *In Solitude, - by Maria Boulding; *As Oblates, - by Patrick Phelan; and *In the World, - by Esther de Wall. Part Four: The Benedictine Family includes *A Short History, - by Joe Rippinger; *Benedictine Orders, - by Dominic Milroy; and *The Cistercian Tradition, - by Nivard Kinsella. The contributors to Part Five: A Glossary of Benedictine Terms are Terrence Kardong and Jill Maria Murdy. A Benedictine Handbook also includes *Preface to the Rule, - by Patrick Barry; and *The Rule (Patrick Barry's Version). -"

    Benedict was not interested in fame, power, or legacy. He was only interested in living the Christian life to the fullest and helping those around him to do the same. The rest is history—and the work of Providence. St. Benedict is regarded as the Father of the Benedictine Order of both religious men and women that follow his Rule, a key principle of which is ora et labora—pray and work. Today, many people wear holy medals of St. Benedict, invoking his intercession for protection against the powers of evil. Not only consecrated religious but also many lay people find inspiration in his call to balance, discipline, and prayer. Historically, St. Benedict helped bridge the early Church with the medieval period by standing on the shoulders of the fathers of the monastic tradition and bringing that tradition solidly into a new era.

    Pastor Mike Slaughter even says that these can stand in the way of the church's mission of social and personal holiness. But most people do not adopt a theology on purpose, mostly they merely breathe in the prevailing cultural air. The theology "de jour" seems to be Calvinist, with its emphasis on "the elect" and "other worldly salvation." In fact, there is so much Calvinism saturating the culture, that some do not even know there is an alternative way of thinking about their faith. They don't know where to go to find a viable option; they don't even know the key words to search Google. So people are left thinking like Calvinists but living with a desire to change the world, offering grace and hope to hurting people in mission and ministry--loving the least, the last, and the lost. In other words, they are living like Wesleyans. This book shows what Calvinist and Wesleyans actually believe about human responsibility, salvation, the universality of God's grace, holy living through service, and the benefits of small group accountability--and how that connects to how people can live. Calvinists and Wesleyans are different, and by knowing the difference, people will not only see the other benefits of Wesleyan theology but will be inspired to learn more. By knowing who they are as faithful people of God, they will be motivated to reach out in mission with renewed vigor. And they won't be obstacles to grace and holiness, but they can be better disciples and advocates for Christ through service in this world.

    From the persecutions of the early church to the papal-imperial conflicts of the Middle Ages, from the religious wars of 16th- and 17th-century Europe to the challenges of science and secularism in the modern era, and from the ancient Christian communities of Africa and Asia to the 'house churches' of contemporary China, The Story of Christianity triumphantly captures the complexity and diversity of Christian history.

    You will learn the prophetic purposes of the feasts, how the feasts are fulfilled in Messiah, future implications of the feasts and practical truths for life

    Yet, it is going unnoticed in far too many circles. Social Justice Goes to Church can serve as a wake-up call."—Samuel C. Smith, Ph.D.Chair and Graduate Program Director, Department of History, Liberty UniversityIn order to understand why so many evangelicals recently support left-leaning political causes, it is important to know a little history.In the 1970s, many campus radicals raised in Christian homes brought neo-Marxist ideas from college back to church with them. At first, figures like Jim Wallis, Ron Sider, and Richard Mouw made great gains for their progressive evangelical cause. But, after the defeat of Jimmy Carter, the religious right stole the headlines.Today, a new crop of mainstream evangelicals has taken up the cause of the New Left, whether they know it or not. As pro-life evangelicals rush to support movements like #BlackLivesMatter and #MeToo, it is important to realize they are walking in footprints already laid down. Their mission may be more successful, but it is not new. To understand where the evangelical social justice movement is heading, it is vital to understand the origins of the movement.Social Justice Goes to Church: The New Left in Modern American Evangelicalism answers, from a historical perspective, the vital question, "Why are American evangelicals moving Left?"“The great injunction to the Church was to preach the Gospel to the world, while not being of the world. Social justice neatly reverses this trend, preaching the ways of the world into the church. That is not its only critical reversal. The Gospel is about freedom from guilt and sin and bondage. Social justice seeks above all to apportion guilt and sin and bondage, enslaving entire demographics and requiring that they kneel before man in attrition. How important that a book of this nature should enter the fray right now. I applaud Mr. Harris for his excellent work in providing the practical means of identifying and repelling this fraudulent force, this ideological interloper, this dangerous false teaching.”—Douglas KrugerAuthor of Political Correctness Does More Harm Than Good: How to Identify, Debunk, and Dismantle Dangerous Ideas

    Drawing on cutting-edge historical and archeological research, he traces the story of how, when, and why Jews and Christians gradually granted authority to texts that had long lay dormant in a dusty temple archive. The Bible, Satlow maintains, was not the consecrated book it is now until quite late in its history. He describes how elite scribes in the eighth and seventh centuries B.C.E. began the process that led to the creation of several of our biblical texts. It was not until these were translated into Greek in Egypt in the second century B.C.E., however, that some Jews began to see them as culturally authoritative, comparable to Homer’s works in contemporary Greek society. Then, in the first century B.C.E. in Israel, political machinations resulted in the Sadducees assigning legal power to the writings. We see how the world Jesus was born into was largely biblically illiterate and how he knew very little about the texts upon which his apostles would base his spiritual leadership. Synthesizing an enormous body of scholarly work, Satlow’s groundbreaking study offers provocative new assertions about commonly accepted interpretations of biblical history as well as a unique window into how two of the world’s great faiths came into being.