Not God

A fascinating, account of the discovery and program of Alcoholics Anonymous, Not God contains anecdotes and excerpts from the diaries, correspondence, and occasional memoirs of AA's early figures. The most complete history of A.A. ever written. Not God contains anecdotes and excerpts from the diaries, correspondence, and occasional memoirs of A.A.'s early figures. A fascinating, fast-moving, and authoritative account of the discovery and development of the program and fellowship that we know today as Alcoholics Anonymous.

Pastor and author J. D. Greear reveals that the secret to a robust, passionate faith isn't getting all the right answers about God, but seeing God as the awesome, glorious, and infinite presence that He is. We like God small. We prefer a God who is safe, domesticated, who thinks like we think, likes what we like, and whom we can manage, predict, and control. A small God is convenient. Practical. Manageable. For us, thinking of God as so infinitely greater and wiser than we are and who would cause us to tremble in his presence is a leftover relic from an oppressive, archaic view of religion. But what if this small version of God we've created is holding us back from the greatest experience of our lives--from genuine, confident, world-transforming faith? In Not God Enough, J.D. reveals how to discover a God who: is big enough to handle your questions, doubts, and fears is not silent is worthy of worship wants to take you from boring to bold in your faith has a purpose and mission for you on earth is pursuing you right now The truth: God is big. Bigger than big. Bigger than all the words we use to say big. Only a God of infinite power, wisdom, and majesty can answer our deepest questions and meet our deepest longings. God is not just a slightly better, slightly smarter version of you. God is infinite and glorious, and an encounter with Him won't just change the way you think about your faith. It'll change your entire life.

Christopher Hitchens, described in the London Observer as “one of the most prolific, as well as brilliant, journalists of our time” takes on his biggest subject yet–the increasingly dangerous role of religion in the world. In the tradition of Bertrand Russell’s Why I Am Not a Christian and Sam Harris’s recent bestseller, The End Of Faith, Christopher Hitchens makes the ultimate case against religion. With a close and erudite reading of the major religious texts, he documents the ways in which religion is a man-made wish, a cause of dangerous sexual repression, and a distortion of our origins in the cosmos. With eloquent clarity, Hitchens frames the argument for a more secular life based on science and reason, in which hell is replaced by the Hubble Telescope’s awesome view of the universe, and Moses and the burning bush give way to the beauty and symmetry of the double helix.

Throughout history, arguments for and against the existence of God have been largely confined to philosophy and theology, while science has sat on the sidelines. Despite the fact that science has revolutionized every aspect of human life and greatly clarified our understanding of the world, somehow the notion has arisen that it has nothing to say about the possibility of a supreme being, which much of humanity worships as the source of all reality. This book contends that, if God exists, some evidence for this existence should be detectable by scientific means, especially considering the central role that God is alleged to play in the operation of the universe and the lives of humans. Treating the traditional God concept, as conventionally presented in the Judeo-Christian and Islamic traditions, like any other scientific hypothesis, physicist Stenger examines all of the claims made for God's existence. He considers the latest Intelligent Design arguments as evidence of God's influence in biology. He looks at human behavior for evidence of immaterial souls and the possible effects of prayer. He discusses the findings of physics and astronomy in weighing the suggestions that the universe is the work of a creator and that humans are God's special creation. After evaluating all the scientific evidence, Stenger concludes that beyond a reasonable doubt the universe and life appear exactly as we might expect if there were no God. This paperback edition of the New York Times bestselling hardcover edition contains a new foreword by Christopher Hitchens and a postscript by the author in which he responds to reviewers' criticisms of the original edition.

"This is a book I'll be recommending for years to come." -- Lysa TerKeurst, New York Times bestselling author Do you believe God is just not fair? If you're like Jennifer Rothschild, you wrestle with questions when you experience painful circumstances. Does God care? Does he hear my prayers? Is he even there? Blinded as a teenager, Jennifer overcame daunting obstacles, found strength in God, and launched a successful speaking and writing ministry. Then in her 40s, everything changed. Jennifer hit a wall of depression and discontent that shook her to her core, undermining many of her past assumptions about her faith. She wondered who God was and why he continued to allow her to struggle and doubt. Where, she pleaded, is his hand of healing and hope in my life now? This is a book about finding more than just answers. It's for anyone who needs hope when life doesn't make sense--for all who reach for a God who feels distant. As Jennifer tackles the six big questions of faith, she will help you: Trust God more than your feelings. Strengthen your faith when you feel beat up by life. Embrace your obstacles and start experiencing their purpose. Face your disappointment and grow stronger from your loss.

This is the story of a glorious defeat. Ordway, an atheist academic, was convinced that faith was superstitious nonsense. As a well-educated college English professor, she saw no need for just-so stories about God. Secure in her fortress of atheism, she was safe (or so she thought) from any assault by irrational faith. So what happened? How did she come to “lay down her arms” in surrender to Christ and then, a few years later, enter the Catholic Church? This is the moving account of her unusual journey. It is the story of an academic becoming convinced of the truth of Christianity on rational grounds — but also the account of God’s grace acting in and through her imagination. It is the tale of an unfolding, developing relationship with God — told with directness and honesty — and of a painful surrender at the foot of the Cross. It is the account of a lifelong, transformative love of reading and the story of how a competitive fencer put down her sabre to pick up the sword of the Spirit. Above all, this book is a tale of grace, acting in and through human beings but always issuing from God and leading back to Him. And it is the story of a woman being brought home.

Absolutes As a Christian it is foundational, I believe, to hold to absolutes. For example; a Christian should have absolutes about Gods ontology (the principle of being), absolutes about theology (the study of God), absolutes about Christology (the study of Christ) and absolutes about pneumatology (the study of the Holy Spirit). Each of the foregoing absolutes, I believe, impact upon how one constructs a world view and how one considers the wider implications of Gods kingdom work; hence, why I have titled this collection of essays Without absolutes, God is not God. I guess the reader will be asking him or herself why is there a requirement to hold to absolutes. The need for absolutes is not complex. In reality the argument determines whether one is a believer or non-believer in the triune God. A believer will weigh whether God revelationally speaks into this world generally and specifically. A non-believer will object to such a proposition and as a consequence leave him or herself open to other belief systems. To perhaps put it another way a non-believer is faced with the choice of deciding whether God is a reality or whether God is a creation of human imagination. Decision making, then, is crucial when accepting the triune God and his work. Does one make a decision to believe in God empirically or does one make a decision to believe in God from a position of faith? It is my view that God cannot be known empirically (i.e. by trial or experience) but rather he can only be known by faith. However, it depends on how we define faith. Those who accept other belief systems would argue that they too have a faith or a belief in some god or person. In the Christian context, however, faith is an action based on the accepted evidence. In other words if one accepts that the written word of God is substantially true (2 Peter 1:20-21)and that the Word of God (Jesus of Nazareth) is who he is recorded as being or is who he claims to be (John 1:1-5; 14:6-7) then faith is given substance. But I would go further and argue that authentic faith is derived from a spiritual encounter with God which then enables the recipients faith response to be one which is prompted or ignited by God. My argument is supported from Scripture (1 Corinthians 12:9; Ephesians 2:8-9) and from personal experience. Both of the foregoing references I suggest argue that faith is a gift which has its origin in God. Hence, faith is not only prompted by God but also sustained by him. The analysis of such faith is that it is revelatory and constitutes an utter reliance on who God is and why he exists. Revelatory Faith Evangelicals argue that faith is a gift from God. However, this argument is treated with caution by others. Existentialism suggests that faith is made possible and so granted, by the gracious approach and self-disclosure of being . Interestingly, at this point, there is no great variance between the latter perspective and Martin Luther who argued that faith originates with, or is at least aroused, by God. Contemplating the third article of the Apostles Creed, he wrote: I believe that I cannot of my own reason or strength believe in Jesus Christ, my Lord, or come to him. But the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. Modernists, also argue that faith constitutes a persons response, but only after having been drawn to Gods work of salvation. This argument suggests faith to be an a priori act of God, an act that prompts recognition that in the Christ, God is endeavouring to share his own life. This arousal of faith, then, affects worship, praise and prayer and the practise of Christian discipleship. The same argument suggests, further, that the prior love of God and the response of love that it generates are what shape a persons Christian faith. Biblical support for these theological reflections is found in Ephesians