If the Church is to be an effective agent of compassion and justice, Robert Lupton notes, we must change our mission strategies. In this compelling book, Lupton asks the tough questions about service providing and community building to help ministries enhance their effectiveness. What are the dilemmas that caring people encounter to faithfully carry out the teachings of Scripture and become personally involved with "the least of these?" What are some possible alternatives to the ways we have traditionally attempted to care for the poor? How do people, programs and neighborhoods move towards reciprocal, interdependent relationships? To effect these types of changes will require new skill sets and resources, but the possibilities for good are great.

    He then surveys current views of foundationalism, epistemic justification and reliabilism. Finally he examines the relationship of epistemology to religious belief, and the role of emotions and virtues in proper cognitive functioning Professors will find this text, with its many examples drawn from everyday student experience, especially useful in introducing students to the formal study of epistemology.

    He comes from the Left. When he was a child, his mother would search supermarket shelves for politically reputable citrus fruit, and despair. Aged 13, when he learned his kind and thoughtful English teacher voted Conservative, he nearly fell off his chair: 'To be good, you had to be on the Left.' Today he's no less confused. When he looks around him, in the aftermath of the invasion of Iraq, he sees a community of Left-leaning liberals standing on their heads. Why do apologies for a militant Islam standing for everything the liberal-Left is against come from a section of it? After the US/UK wars in Bosnia and Kosovo against Milosevic's ethnic cleansers, why were some on the Left denying the existence of Serb concentration camps? Why is Palestine a cause for the liberal-Left, but not, for instance, China, the Sudan, Zimbabwe or North Korea? Why can't those who say they support the Palestinian cause tell you what type of Palestine they'd like to see? After the 9/11 attacks on New York and Washington DC, why were you as likely to read that a conspiracy of Jews controlled US or UK foreign policy in a liberal literary journal as in a neo-Nazi rag? It's easy to know what the Left is fighting against--the evils of Bush and corporations--but what and who are they fighting for? As he tours the follies of the Left, he asks us to reconsider what it means to be liberal today. With the angry satire of Swift, he reclaims the values of democracy and solidarity that united the movement against fascism, asking: What's Left?.

    Maybe you learned Spanish verb conjugations and lists of vocabulary, but you still can't speak the language.The Accelerated Spanish system is completely different: You can learn fluent Spanish with a step-by-step system that begins with the fundamentals of the Spanish language, moving from there into actual conversational fluency.This first volume will teach you to think like a Spanish speaker and give you the vocabulary that makes up 50% of the Spanish language.

    Consider the following:Although Judaism is defined by its worship of one God, it was not always a pure monotheism. In I Kings 8, King Solomon addresses the Lord by saying, "There is no God like You," suggesting that the Israelites recognized the existence of other gods.The practice of Judaism was focused on animal sacrifice until the destruction of the Second Temple by the Romans in the 1st century, which forced a radically new approach to worship.The political emancipation of the Jews in 18th-century Europe transformed a 1,000-year-old style of Jewish life. "You can’t find an expression of Judaism today that is just like [the way] Jews lived 300 years ago," says Professor Shai Cherry.Yet for all it has changed, Judaism has maintained unbroken ties to a foundation text, an ethnicity, a set of rituals and holidays, and a land.A Journey of Religious DiscoveryIn these 24 lectures, Professor Cherry explores the rich religious heritage of Judaism from biblical times to today.He introduces you to the written Torah, and you learn about the oral Torah, called the Mishnah (which was also later written down), and its commentary, the Gemara. And you discover how the Mishnah and Gemara comprise the Talmud, and how they differ from another form of commentary called Midrash.He teaches you about the three pillars of the world defined more than 2,000 years ago by Shimon the Righteous: Torah, worship, and deeds of loving kindness.He takes you through the calendar of Jewish holidays, from the most important, the Sabbath, to the key holidays of Rosh Hashanah, Yom Kippur, Passover, and Pentecost (Shavuot); and to historically minor celebrations such as Channukah, which is now a more visible holiday.You also learn about the origins and attributes of the different Jewish movements that formed in the wake of Emancipation in the late 1700s and the resulting full emergence of Judaism into Western society. These include the Reform, Conservative, Modern Orthodox, and Reconstructionist movements."Although Jewish history is not one long tale of travails," says Professor Cherry, "there have been several catastrophes that powerfully shaped the Jewish consciousness." He includes discussions of the impact on Jewish thought of the Babylonian exile and the destruction of the Second Temple in antiquity, and the Holocaust in the 20th century."We will see that for every topic that we cover we have a multiplicity of responses and a multiplicity of answers," says Professor Cherry, noting that this course could just as easily be called "An Introduction to Judaisms."What’s in a Name?Judaism’s sacred text is the Bible, also called the TaNaKH, the Torah, the Hebrew Bible, and, by Christians, the Old Testament. As Professor Cherry points out, these terms have different implications:TaNaKH: This is the Hebrew acronym for the three sections of the Bible—the Torah (the first five books, known as the Pentateuch), Nevi’im (Prophets), and Ketuvim (Writings).Torah: The word torah means "a teaching," and it can refer to the Pentateuch, the entire TaNaKH, or even the whole corpus of Jewish thought.Hebrew Bible: This is a religiously neutral term used by scholars for the TaNaKH. Professor Cherry notes that his expertise is in the TaNaKH, not the Hebrew Bible, since he approaches the text from the Jewish interpretive tradition.Old Testament: Christians refer to the TaNaKH as the Old Testament, since in their eyes it has been superseded by the New Testament. For Catholics, the Old Testament has a number of books that are not included in the TaNaKH.Interpreting the ScripturesJews and Christians not only have different names for the Bible, they understand it very differently. For example, Christianity takes an episode that is relatively minor in Jewish tradition—the temptation of Adam and Eve—and extracts from it the doctrine of original sin.Similarly, early rabbis took the repeated phrase, "And there was evening and there was morning," in the enumeration of the six days of creation and concluded that the day begins in the evening, which is why Jews start the celebration of their holidays at sundown.As a case study in interpretation, Professor Cherry delves deeply into the prohibition against seething (boiling) a kid in its mother’s milk, mentioned in Exodus and Deuteronomy, which led to the kosher practice of strict separation of meat and milk products. Recently, a scholar pointed out that the original Hebrew could be interpreted to mean fat instead of milk.A prohibition against seething a kid in its mother’s fat makes more sense, because it is another way of saying that the mother and offspring should not be slaughtered on the same day, in accord with the biblical injunction against killing two generations of the same species on the same day.But the rabbis had very good reasons to read the passage as they did, says Professor Cherry, who shows the theological logic that has resulted in the dietary separation of meat and milk, a practice observed by traditional Jews today.Unlocking Mysteries of Jewish Thought and Ritual"Let’s unpack this," Professor Cherry says often during these lectures, as he takes a concept, a biblical passage, or an episode from history and explores its meaning in Jewish thought and ritual.In doing so, he is following the footsteps of the acknowledged master of this form of analysis, the medieval Jewish philosopher Moses Maimonides, who figures prominently throughout the course and is treated in depth in Lecture 14.There, Professor Cherry focuses on Maimonides’s Guide of the Perplexed and its discussion of creation, prayer, and the reasons for the commandments. Maimonides is filled with insights into how Judaism evolved as it did, noting, for example, that the practice of ritual animal sacrifice in early Judaism was God’s way of taking a pagan rite that the Israelites had learned from the Egyptians and redirecting it.In a subsequent lecture, Professor Cherry shows how Maimonides’s success at putting Judaism on a logical footing set the stage for a reaction that produced the Jewish mystical system called the Kabbalah.Professor Cherry unlocks other mysteries, such as why the first day of the seventh month (Tishrei) is the Jewish New Year (Rosh Hashanah). It seems likely, he says, that "this was the time of the Babylonian New Year. So when the Jews were exiled to Babylonia, they saw that the Babylonians celebrated their New Year on that day, and said, ‘We’ve got some sacred occasion where we blow the trumpets, so let’s make that our New Year, too.’"He also explores different concepts of the Messiah, profiling two controversial candidates. The first is Shabbatai Tzvi, who was proclaimed Messiah by followers in 1665, and whose travels across Eastern Europe eventually landed him in Turkey, where he converted to Islam to avoid execution by the authorities.The other candidate is Rebbe Menachem Mendel Scheersohn, a charismatic leader of the Lubavitch Chassidim in Brooklyn, who died in 1994. Rebbe Scheersohn’s widely touted messianic credentials created intense debate and division in the Ultra-Orthodox community.From the Decalogue to Fiddler on the RoofFrom the first lecture on the Torah to the last on the Jews as the Chosen People, this course is packed with fascinating information, including:Jews use the term Decalogue, instead of Ten Commandments because there are actually more than 10 commandments in the Decalogue. For instance, "On six days you shall work and the seventh day shall be a Sabbath to you." Usually that counts as one: that you should have a Sabbath on the seventh day. But there is also, "On six days you shall work."The prophets in the biblical period served the same function as today’s free press. They tell the king what he doesn’t want to hear.When people die in the TaNaKH, everyone goes to the same place, Sheol—a shadowy underworld that is neither heaven nor hell.After crushing the Bar Kochvah revolt of the Jews in the 2nd century, the Romans changed the name of the land of Israel and Judaea to echo the Israelites’ ancient enemies, the Philistines. This is how the region came to be called Palestine.Today, the designation "Temple" on a Jewish house of worship is usually a sign that it is a Reform congregation because Reform Jews no longer look toward the dream of rebuilding the Jerusalem Temple.Orthodox Judaism is just as much a product of modernity as is Reform because several varieties of Orthodoxy emerged in the 19th century as a response to Emancipation, the Enlightenment, and the founding of the Reform movement.In addition, Professor Cherry devotes several lectures to complex issues such as the problem of evil and suffering, the Zionist movement, the place of women in the Jewish world, and how Judaism understands Christianity.Throughout, Professor Cherry is articulate, engaging, and passionate, with a gift for making a point by means of a memorable cultural reference. He calls attention to an echo of Jewish mystic Rav Kook in a Joni Mitchell song; to the Kabbalistic nature of "the force" and "the dark side" in George Lucas’s Star Wars; and to the Sabbath lesson given by Gene Wilder as an Old West rabbi in The Frisco Kid, when he dutifully dismounts his horse at sundown, risking capture by bandits.Professor Cherry notes that when he teaches introductory Judaism at Vanderbilt University, he asks his students to see two films: Fiddler on the Roof, for its picture of the breakdown of tradition as Jews confront modernity; and Woody Allen’s Crimes and Misdemeanors, for its treatment of secular Jews grappling with contemporary issues of faith and ethics. Both films repay viewing in light of the lessons you’ll learn in this course.In his final lecture, Professor Cherry sums up: "The Judaisms we’ve examined in this course reflect the ongoing struggles of the Jewish people from their ancient life as a sovereign nation, to the travails of exile, to the opportunities of acculturation in modernity, and finally to the re-establishment of the state of Israel. Hearing God’s words anew—receiving Torah every day—has meant reinterpreting the tradition, creatively rereading the words of the past, whether they relate to core ideas like the notion of evil and the notion of the Chosen People, or mitzvot such as the prohibition of idolatry, or the laws of marriage and divorce. Even the basis for reinterpreting the tradition, the claim that God’s words do not cease, is itself a rereading of Torah."

    Harvard-trained theologian Meggan Watterson leads us verse by verse through Mary's gospel to illuminate the powerful teachings it contains.A gospel, as ancient and authentic as any of the gospels that the Christian bible contains, was buried deep in the Egyptian desert after an edict was sent out in the 4th century to have all copies of it destroyed. Fortunately, some rebel monks were wise enough to refuse-and thanks to their disobedience and spiritual bravery, we have several manuscripts of the only gospel that was written in the name of a woman: The Gospel of Mary Magdalene.Mary's gospel reveals a radical love that sits at the heart of the Christian story. Her gospel says that we are not sinful; we are not to feel ashamed or unworthy for being human. In fact, our purpose is to be fully human, to be a "true human being"- that is, a person who has remembered that, yes, we are a messy, limited ego, and we are also a limitless soul.And all we need to do is to turn inward (again and again); to meditate, like Mary Magdalene, in the way her gospel directs us, so that we can see past the ego of our own little lives to what's more real, and lasting, and infinite, and already here, within.With searing clarity, Watterson explains how and why Mary Magdalene came to be portrayed as the penitent prostitute and relates a more historically and theologically accurate depiction of who Mary was within the early Christ movement. And she shares how this discovery of Mary's gospel has allowed her to practice, and to experience, a love that never ends, a love that transforms everything.

    Ever since the age of seven, old enough to form an identity but too young to be aware that 'southern' was a category, Morley has always thought of himself as a northerner. What that meant, he wasn't entirely sure. It was for him, as it is for millions of others in England, an absolute, indisputable truth. But he wondered why, when as a child he was so ready to abandon his Cheshire roots and support the much more successful Lancashire cricket team, and when as an adult he found he could travel between London and Manchester in less than two hours, he continued to say he was from the North.Forty years after walking down grey pavements on his way to school, Paul explores what it means to be northern and why those who consider themselves to be believe it so strongly. Like industrial towns dotted across great green landscapes of hills and valleys, Morley breaks up his own history with fragments of his region's own social and cultural background. Stories of his Dad spreading margarine on Weetabix stand alongside those about northern England's first fish and chip shop in Mossley, near Oldham. And out of these lyrical memories rise many disconnected voices of the north; Wordsworth's poetry, Larkin's reflections and Formby's guitar. Morley maps the entire history of northern England through its people and the places they call home - from the frozen landscapes of the Ice Age to the Norman invasion to the construction of the Blackpool tower - to show that the differences go deeper than just an accent.Ambitiously sweeping and beautifully impressionistic, without ever losing touch with the minute details of life above the M25, The North is an extraordinary mixture of memoir and history, a unique insight into how we, as a nation, classify the unclassifiable.

    One of our most popular religion and history titles - updated and reivsed.This guide contains a complete, authoritative account of the Jewish people - including profiles of Biblical and political leaders - and focuses on understanding the Jewish influence on American and world culture, offering insights into the Yiddish and Hebrew languages, theater, art, literature, comedy, film, television, and more.

    An eccentric Russian literature professor leaves his native Paris to be near his uncle--a world-class genius in botany but a total bungler when it comes to women--in the Midwest.

    This page-turning survey of the whole of terrestrial evolution sheds new light on how nervous systems evolved in animals, how the brain developed, and what it means to be human.In The Deep History of Ourselves LeDoux argues that the key to understanding all human behavior lies in viewing evolution through the prism of the first living organisms. By tracking the chain of the evolutionary timeline he shows how even the earliest single cell organisms had to solve the same problems we and our cells have to solve today in order to survive and thrive. Along the way, LeDoux explores our place in nature, how the evolution of nervous systems enchanced the ability of organisms to survive and thrive, and how the emergence of what we humans understand as consciousness made our greatest and most horrendous achievements as a species possible.

     She might even be sleeping in your bed right now. But danger is closing in on Becca. New York's most-feared serial killer, The Midnight Killer, is butchering victims on his way across the state. After Becca flees from a deranged stalker, she takes shelter inside an abandoned farmhouse. Something evil lurks within the house, and a freak October storm has trapped Becca inside. And it's Halloween Night.

    With Rabbi Yosef Begun's marginal notes. Vowelized, facing Hebrew and English texts.

    Why are they able to do this? John Stackhouse boldly contends it is because Scripture in fact says both things. Does the Bible contradict itself then? Not so. Rather, in this revised and expanded edition ofFinally Feminist, Stackhouse describes the single approach in Scripture that guides us with clear direction on these important matters of relationships in the church and the family. Are you looking for an approach that takes the whole Bible into account and not just bits and pieces of it? While treating Scripture with utmost seriousness, Stackhouse moves us all beyond the impasse in this important debate.

    But when asked, Wiesel always said, “I am a teacher first.” In fact, he taught at Boston University for nearly four decades, and with this book, Ariel Burger—devoted protégé, apprentice, and friend—takes us into the sacred space of Wiesel’s classroom. There, Wiesel challenged his students to explore moral complexity and to resist the dangerous lure of absolutes. In bringing together never-before-recounted moments between Wiesel and his students, Witness serves as a moral education in and of itself—a primer on educating against indifference, on the urgency of memory and individual responsibility, and on the role of literature, music, and art in making the world a more compassionate place. Burger first met Wiesel at age fifteen; he became his student in his twenties, and his teaching assistant in his thirties. In this profoundly thought-provoking and inspiring book, Burger gives us a front-row seat to Wiesel’s remarkable exchanges in and out of the classroom, and chronicles the intimate conversations between these two men over the decades as Burger sought counsel on matters of intellect, spirituality, and faith, while navigating his own personal journey from boyhood to manhood, from student and assistant, to rabbi and, in time, teacher. “Listening to a witness makes you a witness,” said Wiesel. Ariel Burger’s book is an invitation to every reader to become Wiesel’s student, and witness.

    Using this official Catechism, the highly-regarded author and professor Peter Kreeft presents a complete compendium of all the major beliefs of Catholicism written in his readable and concise style. Since the Catechism of the Catholic Church was written for the express purpose of grounding and fostering catechisms based on it for local needs and ordinary readers, Kreeft does just that, offering a thorough summary of Catholic doctrine, morality, and worship in a popular format with less technical language. He presents a systematic, organic synthesis of the essential and fundamental Catholic teachings in the light of the Second Vatican Council and the whole of the Church's Tradition. This book is the most thorough, complete and popular catechetical summary of Catholic belief in print that is based on the universal Catechism.