Where Are The Voices Coming From

The Open Access version of this book, available at www.taylorfrancis.com/books/9781472453983, has been made available under a Creative Commons Attribution-Non Commercial-No Derivative 4.0 license. Experiences of hearing the voice of God (or angels, demons, or other spiritual beings) have generally been understood either as religious experiences or else as a feature of mental illness. Some critics of traditional religious faith have dismissed the visions and voices attributed to biblical characters and saints as evidence of mental disorder. However, it is now known that many ordinary people, with no other evidence of mental disorder, also hear voices and that these voices not infrequently include spiritual or religious content. Psychological and interdisciplinary research has shed a revealing light on these experiences in recent years, so that we now know much more about the phenomenon of "hearing voices" than ever before. The present work considers biblical, historical, and scientific accounts of spiritual and mystical experiences of voice hearing in the Christian tradition in order to explore how some voices may be understood theologically as revelatory. It is proposed that in the incarnation, Christian faith finds both an understanding of what it is to be fully human (a theological anthropology), and God’s perfect self-disclosure (revelation). Within such an understanding, revelatory voices represent a key point of interpersonal encounter between human beings and God.

As the first NAACP field secretary for Mississippi, Medgar Wiley Evers put his life on the line to investigate racial crimes (including Emmett Till's murder) and to organize boycotts and voter registration drives. On June 12, 1963, he was shot in the back by white supremacist Byron De La Beckwith as the civil rights leader unloaded a stack of "Jim Crow Must Go" T-shirts in his own driveway. His was the first assassination of a high-ranking public figure in the civil rights movement. While Evers's death ushered in a decade of political assassinations and ignited a powder keg of racial unrest nationwide, his life of service and courage has largely been consigned to the periphery of U.S. and civil rights history. In her compelling study of collective memory and artistic production, Remembering Medgar Evers, Minrose Gwin engages the powerful body of work that has emerged in response to Evers's life and death--fiction, poetry, memoir, drama, and songs from James Baldwin, Margaret Walker, Eudora Welty, Lucille Clifton, Bob Dylan, and Willie Morris, among others. Gwin examines local news accounts about Evers, 1960s gospel and protest music as well as contemporary hip-hop, the haunting poems of Frank X Walker, and contemporary fiction such as The Help and Gwin's own novel, The Queen of Palmyra. In this study, Evers springs to life as a leader of "plural singularity," who modeled for southern African Americans a new form of cultural identity that both drew from the past and broke from it; to quote Gwendolyn Brooks, "He leaned across tomorrow." Fifty years after his untimely death, Evers still casts a long shadow. In her examination of the body of work he has inspired, Gwin probes wide-ranging questions about collective memory and art as instruments of social justice. "Remembered, Evers's life's legacy pivots to the future," she writes, "linking us to other human rights struggles, both local and global." A Sarah Mills Hodge Fund Publication.

Hurricane Katrina inflicted damage on a scale unprecedented in American history, nearly destroying a major city and killing thousands of its citizens. With far too little help from indifferent, incompetent government agencies, the poor bore the brunt of the disaster. The residents of traditionally impoverished and minority communities suffered incalculable losses and endured unimaginable conditions. And the few facilities that did exist to help victims quickly became miserable, dangerous places. Now, the victims of Hurricane Katrina find themselves spread across the United States, far from the homes they left and faced with the prospect of starting anew. Families are struggling to secure jobs, homes, schools, and a sense of place in unfamiliar surroundings. Meanwhile, the rebuilding of their former home remains frustrating out of their hands. This bracing read brings readers to the heart of the disaster and its aftermath as those who survived it speak with candor and eloquence of their lives then and now.

The experience of 'hearing voices', once associated with lofty prophetic communications, has fallen low. Today, the experience is typically portrayed as an unambiguous harbinger of madness caused by a broken brain, an unbalanced mind, biology gone wild. Yet an alternative account, forged predominantly by people who hear voices themselves, argues that hearing voices is an understandable response to traumatic life-events. There is an urgent need to overcome the tensions between these two ways of understanding 'voice hearing'. Simon McCarthy-Jones considers neuroscience, genetics, religion, history, politics and not least the experiences of many voice hearers themselves. This enables him to challenge established and seemingly contradictory understandings and to create a joined-up explanation of voice hearing that is based on evidence rather than ideology.

In this insightful book, accounts of voice hearers are presented, evaluated and interpreted by a Christian theologian and psychiatrist. By listening to the first-hand experiences of voice hearers and evaluating them in the light of Christian theology, the book enables the reader to understand the experiences of voice hearers as a part of Christian experience and to engage with the theological issues raised by them, including the nature of revelation. This engaging and thought-provoking collection looks at a range of stories - ranging from comforting to complex to simply conversational - to encourage debate and search for meaning and also show how the reader can adapt clinical and pastoral practice to better aid people in this situation.

An eerie horror debut about a little boy who recovers from a mysterious illness and inherits an imaginary friend who makes him do violent things... Kids have imaginary friends. Rachel knows this. So when her young son, Billy, miraculously recovers from a horrible flu that has proven fatal for many, she thinks nothing of Delfy, his new invisible friend. After all, her family is healthy and that's all that matters. But soon Delfy is telling Billy what to do, and the boy is acting up and lashing out in ways he never has before. As Delfy's influence is growing stranger and more sinister by the day, and rising tensions threaten to tear Rachel's family apart, she clings to one purpose: to protect her children at any cost—even from themselves. We Hear Voices is a gripping near-future horror novel that tests the fragility of family and the terrifying gray area between fear and love.

“Voices in the Night” is a 1900 historical novel by Flora Annie Steel. Flora Annie Steel (1847 – 1929) was an English writer who notably lived in British India for 22 years and is best remembered for her books set or related to the sub-continent. Steel's historical novel “Voices in the Night” offers the reader a glimpse into colonial India that is typical of her fiction, weaving a delicate story to the backdrop of British imperialism in an exotic land. An entertaining and insightful novel, “Voices in the Night” is highly recommended for those with an interest in India's history and will not disappoint those who have read and enjoyed other works by this author. Also by this author: “Tales of the Punjab” (1894), “The Flower of Forgiveness” (1894), and “The Potter's Thumb” (1894). Many vintage books such as this are becoming increasingly scarce and expensive. It is with this in mind that we are republishing this volume now in an affordable, modern, high-quality edition complete with the original text and artwork.

Expert, practical help for women who preach or lead worship Many women preachers and worship leaders have trouble speaking; they struggle to fully use their physical voices. Maintaining that there is often a disconnect between the woman's self-understanding as a preacher and her own body, Nancy Lammers Gross presents not only techniques but also a theologically empowering paradigm shift to help women fully embody their God-given preaching vocations. Grounding her work in the biblical story of Miriam, Gross begins with a discussion of how women are instrumental in the work of God. She then tells stories, including her own, of women's experiences in losing connection to their bodies and their physical voices. Finally, Gross presents a constructive resolution with exercises for discovering and developing a full-body voice.