Freedom Peace Life Lenten Hope From The Sermons Of Rev Dr Henry Dobbs Pope

An entertaining collection of wills, reflecting the times and the people who wrote them. This collection offers delightful reading for lawyers and laymen alike. As the author states: Wills reflect, as a mirror, the customs and habits of the times when written, as well as the characters of the writers. In the category of ancient wills, the reader will find the oldest written will, dated at 2550 B.C., as well as wills of such personages as Plato and Aristotle. Other categories in the collection include: wills in fiction and poetry; curious wills; testamentary and kindred miscellany; wills of famous foreigners, such as Napoleon and William Shakespeare; and wills of famous Americans, such as Benjamin Franklin and Thomas Jefferson.

What does your spiritual DNA look like? In terms of your spiritual identity, where do you come from and where are you going? We live in an age when many Christians have experienced several denominational and religious communities. Many wonder what to do with these experiences. At the same time many congregations are made up of people who come from different traditions, and the question is how to bring these diverse experiences into the life of the congregation in an enriching way. If we take as our starting point, the call of Abraham and Sarah to take a journey to an unknown land with the promise that their descendants would be a blessing to the nations, what might this look like in terms of our spiritual lives? Join with the author as he draws on his spiritual journey that has taken him into several denominational traditions, as well as his experiences as a pastor and historical theologian, to discern values and concepts that can help congregations and individuals make sense of their diverse spiritual experiences, so that together we might fulfill the Abrahamic calling, reaffirmed in Christ, to be a blessing to the nations.

"Reflections from an African American Catholic Bishop on the racial divide in the United States"--

What is being done in worship when national holidays are celebrated, the American flag is displayed and honored, and songs are sung that extol the nation? Are these benign gestures? Or could they actually be idolatrous? In this insightful and persuasively argued study Craig M. Watts contends the inclusion of elements of American nationalism in worship is detrimental to the integrity of Christian worship. He maintains that in faithful worship the story of Jesus must be re-presented and performed in such a way that the only affections and loyalty that are fostered are those Christians everywhere rightfully share. To do otherwise opens the door to idolatry and leaves the church doing what Watts calls "bowing toward Babylon." He reviews the development of the symbols, songs, and gestures that celebrate America and how they were introduced into worship. Watts concludes that the spirituality of American Christian nationalism does not complement the faith of the church but distorts it, hindering global Christian unity and the peaceable witness of the church in a divided world.

Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.