Although he was born in what was considered the backwaters of the Roman Empire, Saint Augustine of Hippo has long been renowned for his early religious and philosophical thought. He has been called a Doctor of the Church for his unrivaled ability of patching up even the most complex of theological questions. He tackled such things as the condition of the soul and the omnipotence of God. During the course of his tenure as bishop of the North-African city of Hippo, Augustine often gained as many critics as he did followers. Inside you will read about... ✓ The Son of a Pagan ✓ Augustine’s Love Child ✓ The Road that Led to Rome ✓ Looking toward Christianity ✓ The Priest of Hippo ✓ A Founding Father of the Church And much more! To say that this esteemed theologian was a complex man would be an understatement. Saint Augustine’s life held many contradictions from the very beginning. Born to a pagan father and a devoutly Christian mother, he seemed destined to be at a crossroads. In his life he was both a sinner and a saint, and his seminal works, such as the Confessions and the City of God, prove that somewhere at the intersection of tremendous faith and terrible human frailty you will find the greatness of Saint Augustine.

    It also teaches that since the fall it has always been unlawful to use the law of God in hopes of establishing one's own personal merit and justification. Commitment to obedience is but the lifestyle of faith, a token of gratitude for God's redeeming grace. Jesus said, "if you love Me, you will keep My commandments" (John 14:15). Moreover, we will strive to teach others to observe whatever He has commanded us (Mart. 28:18-20). Such healthy and necessary moral standards are surely not burdensome to the believer who bows to Christ as the Lord (1 John 5:3).Theonomy views God's laws directing moral behavior to be a reflection of His unchanging character; such laws are not arbitrary, but objectively, universally, and absolutely binding. It is God's law that "you are to be holy because I am holy" (1 Peter 1:16, citing Leviticus). The law may not be criticized or challenged by us. It is "holy, righteous and good" (Rom. 7:12). This moral law was revealed to Israel in oracles and ordinances, but even the Gentiles show the work of the law upon their hearts and know its ordinances from the natural order and inward conscience (Rom. 1:32; 2:14-15). Who, then, is under the authority of God's law? Paul answers "all the world" (Rom. 3:19).The law revealed by Moses and subsequent Old Testament authors was given within a covenantal administration of God's grace which included not only moral instruction, but gloriously and mercifully "promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come" (Westminster Confession of Faith VII.5). God's revelation itself teaches us that New Covenant believers, who have the law powerfully written on their hearts, no longer follow the foreshadows and administrative details of the old covenant. They are obsolete (Heb. 8:13), having been imposed only until the time when the Messiah would come (Heb. 9:10; Col. 2:17). Theonomy teaches, then, that in regard to the Old Testament law, the New Covenant surpasses the Old Covenant in glory, power, and finality.Theonomy also teaches that civil rulers are morally obligated to enforce those laws of Christ, found throughout the Scriptures, which are addressed to magistrates (as well as to refrain from coercion in areas where God has not prescribed their intervention). As Paul wrote in Romans 13:1-10, magistrates—even the secular rulers of Rome—are obligated to conduct their offices as "ministers of God," avenging God's wrath against criminal evil-doers. They will give an account on the Final Day of their service before the King of kings, their Creator and Judge.

    The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.

    Thomas Aquinas is known for producing history's most complete system of Christian philosophy. In the late thirteenth century, this quiet, reflective Dominican scholar combined the work of Aristotle with Christian, Jewish, Muslim, and pagan thought to reconcile reason and faith. He believed we can know that God exists but not what God is like. Aquinas concluded that mortal happiness is uncertain but immortal happiness is the ultimate end of life; beatitude is to pass beyond death to see the face of God. His thought continues to exert a powerful influence on Catholic philosophy today.The Giants of Philosophy series is a collection of dramatic presentations, in understandable language, of the concerns, questions, interests, and overall outlook of the world's great philosophers and philosophical traditions. Special emphasis on clear and relevant explanations give you a new arsenal of insights toward living a better life.

    It is not surprising that, as a Christian, von Balthasar finds the meaning of history in Christ, its Center and Lord. What may surprise--as it will surely stimulate--is the theological mastery with which von Balthasar traces the effects of Christ's lordship upon the daily life of the Christian. In this book we have one of the indispensable sources for understanding Balthasar's Catholic Christocentrism. Here we find elaboration of the striking statement that Jesus Christ is "the Idea made concrete, personal, historical: universale concretum et personale"--which, put otherwise, means that Christ is the universally valid in the here and now. Characteristic of Balthasar, the book inspires as much spiritually as it informs theologically.

     In this provocative book, theologian and blogger Drew G. I. Hart places police brutality, mass incarceration, antiblack stereotypes, poverty, and everyday acts of racism within the larger framework of white supremacy. Leading readers toward Jesus, Hart offers concrete practices for churches that seek solidarity with the oppressed and are committed to racial justice. What if all Christians listened to the stories of those on the racialized margins? How might the church be changed by the trouble we've seen?

    Through a skillful combination of historical narrative, cultural criticism and theological analysis, the author demonstrates how fascism, perhaps unknowingly, affects our thinking. The author also offers guidance and hope for those shaken by ideological crosscurrents as he convincingly demonstrates that Christian theology does not stifle the truth.

    Today, a number of evangelical Christians are converting to Catholicism, Eastern Orthodoxy and Anglicanism. Longtime Evangelicals often fail to understand the attraction of these non-Evangelical Christian traditions. Journeys of Faith examines the movement between these traditions from various angles. Four prominent converts to Eastern Orthodoxy, Catholicism, Evangelicalism and Anglicanism describe their new faith traditions and their spiritual journeys into them. Response chapters offer respectful critiques. Contributors include Wilbur Ellsworth (Eastern Orthodoxy), with a response by Craig Blaising; Francis J. Beckwith (Roman Catholicism), with Gregg Allison responding; Chris Castaldo (Evangelicalism) and Brad Gregory's Catholic response; and Lyle Dorsett (Anglicanism), with a response by Robert Peterson. This book will provide readers with first-hand accounts of thoughtful Christians changing religious affiliation or remaining true to the traditions they have always known. Pastors, counselors and students of theology will gain a wealth of insight into current faith migration within the church today.

    Borg & John Dominic Crossan reveal a radical & little-known Jesus. As both authors reacted to & responded to questions about Mel Gibson's blockbuster The Passion of the Christ, they discovered that many Christians are unclear on the details of events during the week leading up to Jesus' crucifixion. Using Mark's gospel as a guide, they present a day-by-day account of Jesus' final week of life. They begin their story on Palm Sunday with two triumphal entries into Jerusalem. The 1st entry, that of Roman governor Pontius Pilate leading Roman soldiers into the city, symbolized military strength. The 2nd heralded a new kind of moral hero who was praised by the people as he rode in on a humble donkey. The Jesus introduced herein is this new moral hero, a more dangerous Jesus than the one enshrined in the church's traditional teachings. The Last Week depicts Jesus giving up his life to protest power without justice & to condemn the rich who lack concern for the poor. In this vein, at the end of the week Jesus marches up Calvary, offering himself as a model for others to do the same when confronted by similar issues. Informed, challenged & inspired, we not only meet the historical Jesus, but meet a new Jesus who engages & invites us to follow him.

    Eberstadt details how recent laws, court decisions, and intimidation on campuses and elsewhere threaten believers who fear losing their jobs, their communities, and their basic freedoms solely because of their convictions. They fear that their religious universities and colleges will capitulate to aggressive secularist demands. They fear that they and their families will be ostracized or will have to lose their religion because of mounting social and financial penalties for believing. They fear they won’t be able to maintain charitable operations that help the sick and feed the hungry.Is this what we want for our country?Religious freedom is a fundamental right, enshrined in the First Amendment. With It’s Dangerous to Believe Eberstadt calls attention to this growing bigotry and seeks to open the minds of secular liberals whose otherwise good intentions are transforming them into modern inquisitors. Not until these progressives live up to their own standards of tolerance and diversity, she reminds us, can we build the inclusive society America was meant to be.

    The spread of this principle has resulted in five hundred years of remarkable innovation and adaptability, but it has also created cultural incoherence and social instability. Without any overarching authority to rein in "wayward" thought, opposing sides on controversial issues can only appeal to the Bible—yet the Bible is open to many diverse interpretations. Christianity's Dangerous Idea is the first book that attempts to define this core element of Protestantism and the religious and cultural dynamic that this dangerous idea unleashed, culminating in the remarkable new developments of the twentieth century.At a time when Protestants will soon cease to be the predominant faith tradition in the United States, McGrath's landmark reassessment of the movement and its future is well-timed. Replete with helpful modern-day examples that explain the past, McGrath brings to life the Protestant movements and personalities that shaped history and the central Christian idea that continues to dramatically influence world events today.

    The struggle for reconciliation between the contending forces is not an easy one. It cuts deep into the soul and usually leaves scars that ache while life endures. There are thousands of young people in the Church to-day, and hundreds of thousands throughout the world, who are struggling to set themselves right with the God above and the world about them. It is for these young people, primarily, that the following chapters have been written...

    By its end, the phrase that came most readily to mind was 'the clash of civilizations.' The tragedy of September 11 intensified the danger caused by religious differences around the world. As the politics of identity begin to replace the politics of ideology, can religion become a force for peace?The Dignity of Difference is Rabbi Jonathan Sacks's radical proposal for reconciling hatreds. The first major statement by a Jewish leader on the ethics of globalization, it also marks a paradigm shift in the approach to religious coexistence. Sacks argues that we must do more than search for values common to all faiths; we must also reframe the way we see our differences.

    With their mouths they claim that Jesus is their Lord, but with their actions they demonstrate their allegiance to money, sex, and personal self-fulfillment."In this candid and challenging book, Sider addresses an embarrassing reality: most Christians' lives are no different from the lives of their secular neighbors. Hedonism, materialism, racism, egotism, and many other undesirable traits are commonplace among Christians. Rather than simply a book bemoaning the state of American Christianity today, The Scandal of the Evangelical Conscience offers readers solutions to repair the disconnect between belief and practice. While it's not easy medicine to take, this book is a much-needed prophetic call to transformed living.

    Yet current research shows that human experience is far from uniform. In fact, hundreds of millions of people today claim to have experienced miracles. New Testament scholar Craig Keener argues that it is time to rethink Hume's argument in light of the contemporary evidence available to us. This wide-ranging and meticulously researched two-volume study presents the most thorough current defense of the credibility of the miracle reports in the Gospels and Acts. Drawing on claims from a range of global cultures and taking a multidisciplinary approach to the topic, Keener suggests that many miracle accounts throughout history and from contemporary times are best explained as genuine divine acts, lending credence to the biblical miracle reports.