God Doesn T Live Here Anymore

A nationally prominent first-amendment advocate and authority on the religious right tells of his break with fundamentalism and the growth of intellectual and moral freedom. Skipp Porteous was "saved" at the age of eleven by people who thought they were doing him - and God - a favor. Their actions sent him on a long, arduous inner journey. Porteous embraced fundamentalism because it provides simplistic solutions - the Bible purportedly contains answers for everything - and, like millions of others, he needed to believe that he had found the one true religion. A leave of absence became his first step in walking away. Removed from the extreme fundamentalist viewpoint, with its narrow world view, his mind cleared. Reason and logic emerged, and for the first time in his life he was free and happy. In Jesus Doesn't Live Here Anymore, Porteous explains how he was deceived into becoming a born-again Christian; what he endured for so many years; how he got out; and finally, why he fights so hard against the movement today. Using the knowledge he has obtained in monitoring the religious right, he also outlines in detail what we can expect from the movement in the next decade.

The church in Canada is in trouble. Media reports suggest that nine thousand churches are likely to close over the next ten years. The United Church of Canada reports closing a congregation a week. The Anglican Church of Canada anticipates closing its last congregation by 2040, and the Roman Catholic Church, Canada’s largest religious denomination, reports having closed one-fifth of the tradition’s 2,500 congregations. God Doesn’t Live Here Anymore traces the story of the church in Canada from its far off historical roots in biblical times, rise to dominance in medieval Europe, role in the colonization of Canada, strained relations with Canada’s First Nations, twentieth-century prominence, and the church’s dramatic decline and loss of influence entering the twenty-first century. Wood Daly pulls no punches in calling the church to accept responsibility for its own decline, while maintaining hope that resurrection is still possible. The church, as Canadians may know it, might disappear, but for Christians death has never been the end of the story.

"Very positive and in tune with our needs today." LEO BUSCAGLIA Alan Cohen's story is an inspiration. From his roots as an Orthodox Jew, he took a mind-expanding tour of the teachings of Jesus, Ram Dass, Zen, Jung, the Esalen Institute, and Einstein, to name a few. In this extraordinary collection of lyrical, challenging essays, Cohen synthesizes what he has learned from these masters, and shares his journey with all of us. He discusses overcoming limitations, creating fulfilling relationships, tuning into the flow of life, transformation, finding a personal path, and the greatest gift of all, love. Read it straight through, or essay by essay, for daily meditations on the mysteries of God, love, and the spiritual path.

In this collection of blogs and essays, cultural and media analyst Dr. Walt Mueller wrestles with what it means for God’s people and the world to meet.

Establishing the household as the central institution of southern society, Edwards delineates the inseparable links between domestic relations and civil and political rights in ways that highlight women's active political role throughout the nineteenth century. She draws on diaries, letters, newspaper accounts, government records, legal documents, court proceedings, and other primary sources to explore the experiences and actions of individual women in the changing South, demonstrating how family, kin, personal reputation, and social context all merged with gender, race, and class to shape what particular women could do in particular circumstances.

The church in Canada is in trouble. Media reports suggest that nine thousand churches are likely to close over the next ten years. The United Church of Canada reports closing a congregation a week. The Anglican Church of Canada anticipates closing its last congregation by 2040, and the Roman Catholic Church, Canada's largest religious denomination, reports having closed one-fifth of the tradition's 2,500 congregations. God Doesn't Live Here Anymore traces the story of the church in Canada from its far off historical roots in biblical times, rise to dominance in medieval Europe, role in the colonization of Canada, strained relations with Canada's First Nations, twentieth-century prominence, and the church's dramatic decline and loss of influence entering the twenty-first century. Wood Daly pulls no punches in calling the church to accept responsibility for its own decline, while maintaining hope that resurrection is still possible. The church, as Canadians may know it, might disappear, but for Christians death has never been the end of the story.

Now available in English, Thunder Doesn't Live Here Anymore explores the highly unusual worldview of the Teenek people of Tantoyuca, Veracruz, whose self-deprecating cosmology diverges quite radically from patterns of positive cultural identity among other indigenous groups in Mexico. The Teeneks speak of themselves as dirty, dumb, ignorant, and fearful, a vocabulary that serves to justify the Teeneks' condition of social and spatial marginality in relation to their mestizo neighbors. However, as Anath Ariel de Vidas argues in this masterful ethnography, this self-denigration - added to the absence among the Teeneks of emblematic Indian features such as traditional costumes, agricultural rituals, specific ceremonies, or systems of religious cargos or offices - are not synonymous with collective anomie. Rather, as Ariel de Vidas demonstrates, their seeming ontological acceptance of a marginal social and economic condition is - in its own peculiar way - a language of indigenous resistance.