There's a villain out to hang Mordechai and murder his countrymen; a king who enjoys drinking; and a beautiful and noble queen. There are assassins, palace intrigue and a climactic battle scene -- and a happy ending, to boot. What more could you ask for in a good child's story?The holiday associated with the book can seem child-like, too. Purim is celebrated with costumes, carnivals, and abundant merriment. Kids dress up as Esther, Mordechai, Haman and Achashveirosh, wearing plastic hats and cellophane scepters. Purim is the great holiday of make-believe.All this make believe, though, can have unintended consequences. Chief among them is the fact that many of us are likely to remain with childlike views of Purim and the Megillah long after we've turned adults. Our perspective upon Mordechai and Esther and their struggle can easily remain as one-dimensional as the face paint we use to impersonate these people in costume.In this book, Rabbi Fohrman invites the reader to look at the Book of Esther with fresh eyes; to join him, as it were, on a guided adventure -- a close reading of the ancient biblical text. In so doing, he reveals another Purim story; a richer, deeper narrative -- more suited perhaps, to the eyes ofan adult than to a child. As layers of meaning are gradually revealed, Esther's hidden story comes alive in a vibrant, unexpected way -- offering the reader a fascinating and stirring encounter with the queen whose costume they wore as children -- the queen they thought they knew.

    The common denominator in all of this is a persistent undermining of the authority of Scripture in our lives. Grudem's conclusion is that we must choose either evangelical feminism or biblical truth. We can't have it both ways!

    Modern critical biblical scholarship often points out how the church's teachings about Jesus have become encrusted with tradition so that it is hard to see what the core documents--the New Testament--really say about him. Now, with the insight of 200 years of modern critical scholarship and assuming an audience that includes both the well-churched and the non-churched, how should the church present the story and identity of the central personality of their faith, Jesus of Nazareth? Many people will be surprised at the story they hear.

    This important new book critically examines the best biblical and historical scholarship before tackling some of the key questions of systematic christology: How could Jesus be fully a man and yet truly divine? How could he be sinless and yet exercise free human will? How can his role as universal savior be reconciled with other religions? Can his maleness be reconciled by the just demands of feminism? Clear, balanced, and accessible, this book offers an invaluable interpretation of these and other controversial issues for students, general readers, and clergy.

    According to Leonard Verduin, the American formula of a society in which no religion is designated as the right religion, is the result of pioneering done by the "stepchildren" of the Reformation. To them, rather than to the Reformers, do we owe the concept of separation of church and state. Taking the several terms of opprobrium that the Reformers hurled at these stepchildren, Verduin gives a penetrating historical analysis of each and shows how each term sets in focus an important phase of the master struggle, the struggle regarding the delineation of the church.

    In addition to updated demographic information, Clendenin examines at length a particular aspect of Orthodoxy's intersection with Protestantism—its growing exchange with evangelicalism.

    This longer, more detailed account includes many of Taylor's personal writings that express his vision, faith and frustrations. It also provides a careful account of the many miracles that took the young mission agency into the inalnd and barbaric provinces of China. The first volume covers Tyalor's life, and the second, more about the mission itself.

    He describes the preaching of the Puritans (thoroughly biblical, unashamedly doctrinal, experimentally practical, holistically evangelistic, and studiously symmetrical), the primary methods of evangelism (plain preaching and catechetical evangelism), and the inward disposition of the Puritan evangelist (dependent on the Holy Spirit and prayerful). Table of Contents: 1. Introduction: Puritan Evangelism Defined Characteristics of Puritan Preaching 2. Thoroughly Biblical 3. Unashamedly Doctrinal 4. Experimentally Practical 5. Holistically Evangelistic 6. Studiously Symmetrical The Method of Puritan Evangelism 7. Plain Preaching 8. Catechetical Evangelism The Inward Disposition of the Puritan Evangelist 9. Dependency on the Holy Spirit 10. Men of Prayer

    It includes community, service, worship, proclamation, and instruction for all the members of the church from birth to death.

    . . You are the light of the world. Matthew 5:13-14 I also say to you that you are Peter, and on this rock I will build My church. Matthew 16:18 The world tries to define us in different ways. We try to define ourselves one way or another. But who are we really? How does God define us? The Gospel of Matthew was written to a group of Christians who didn't yet know who they were. They were faithful Jews in the synagogue community in Galilee who had found the Messiah. Jesus had changed everything. But how should they think of themselves now, as Jewish or Christian? What did it all mean? Matthew writes his Gospel to help his readers define their new identity as followers of Jesus the Messiah. Michael Card unpacks how Matthew's emphasis on fulfillment confirms their Jewish connection to the Torah, while his focus on the kingdom helps them understand their new identities in Christ. Matthew presents this process of redefinition as an exercise of the imagination, in which Jesus reshapes who we are in light of who he is. Come alongside Matthew in this pilgrimage, and discover how your new identity in Christ fulfills all that you are meant to be.

    Harry Stout draws on a number of sources, including the newspapers of Whitefield's day, to outline his subject's spectacular career as a public figure. Although Whitefield here emerges as very much a modern figures, given to shameless self-promotion and extravagant theatricality, Stout also shows that he was from first to last a Calvinist, earnest in his support of orthodox theological tenets and sincere in his concern for the spiritual welfare of the thousands to whom he preached.

    

    An Illustrated account of 20 centuries of Christ's power

    Man's longing for paradise.