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Author: Scott M. Davis
Publisher: Health Communications, Inc.
ISBN: 0757306497
Category : Biography & Autobiography
Languages : en
Pages : 257
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Book Description
A riveting true account of identical twin brothers battling twin addictionsone who died an untimely death from AIDS, the other a rising medical doctor who describes his descent into darkness over his overwhelming grief, and how his brother helped him learn how to live from beyond.
Author: Scott M. Davis
Publisher: Health Communications, Inc.
ISBN: 0757306497
Category : Biography & Autobiography
Languages : en
Pages : 257
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Book Description
A riveting true account of identical twin brothers battling twin addictionsone who died an untimely death from AIDS, the other a rising medical doctor who describes his descent into darkness over his overwhelming grief, and how his brother helped him learn how to live from beyond.
Author: Jonathan Fields
Publisher: Hay House, Inc
ISBN: 1401946321
Category : Self-Help
Languages : en
Pages : 257
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Book Description
Seriously . . . another book that tells you how to live a good life? Don’t we have enough of those? You’d think so. Yet, more people than ever are walking through life disconnected, disengaged, dissatisfied, mired in regret, declining health, and a near maniacal state of gut-wrenching autopilot busyness. Whatever is out there isn’t getting through. We don’t know who to trust. We don’t know what’s real and what’s fantasy. We don’t know how and where to begin and we don’t want to wade through another minute of advice that gives us hope, then saps our time and leaves us empty. How to Live a Good Life is your antidote; a practical and provocative modern-day manual for the pursuit of a life well lived. No need for blind faith or surrender of intelligence; everything you’ll discover is immediately actionable and subject to validation through your own experience. Drawn from the intersection of science, spirituality, and the author’s years-long quest to learn at the feet of masters from nearly every tradition and walk of life, this book offers a simple yet powerful model, the “Good Life Buckets ” —spend 30 days filling your buckets and reclaiming your life. Each day will bring a new, practical yet powerful idea, along with a specific exploration designed to rekindle deep, loving, and compassionate relationships; cultivate vitality, radiance, and graceful ease; and leave you feeling lit up by the way you contribute to the world, like you’re doing the work you were put on the planet to do. How to Live a Good Life is not just a book to be read; it’s a path to possibility, to be walked, then lived.
Author: Richard Bach
Publisher: Simon and Schuster
ISBN: 147679331X
Category : Fiction
Languages : en
Pages : 144
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Book Description
"Includes the rediscovered part four"--Cover.
Author: Jonathan Cahn
Publisher: Charisma Media
ISBN: 1629989428
Category : Fiction
Languages : en
Pages : 388
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Book Description
New York Times Best Seller! 1500 5-Star Reviews! From the author that brought you NEW YORK TIMES best selling books The Harbinger, The Mystery of the Shemitah, and The Paradigm selling over 3 MILLION copies Imagine if you discovered a treasure chest in which were hidden ancient mysteries, revelations from heaven, secrets of the ages, the answers to man’s most enduring, age-old questions, and the hidden keys that can transform your life to joy, success, and blessing…This is The Book of Mysteries.
Author: Matthew Everhard
Publisher: Hendrickson Publishers
ISBN: 1496465776
Category : Religion
Languages : en
Pages : 205
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Book Description
In Holy Living, author Matthew Everhard explores the “resolutions” Jonathan Edwards wrote when he was just nineteen years old, revealing how they are still beneficial to Christians today. Though not yet ordained, Edwards (1703-1758) wrote these short but powerful aphorisms to guide his life, and now they offer spiritual guidance to a modern audience as well. Following a brief biography of Edwards, the book then looks at each resolution under three main categories: (1) existential (considering the purpose of life); (2) ethical (considering the duty and character of the Christian); and (3) eschatological (preparing for the brevity of life followed by death and eternity). Lay readers, pastors, students, church elders, and study group members will find troves of timeless wisdom and guidance for how to live the Christian life. The book is divided into five sections:An Introduction to the Life of Jonathan EdwardsThe Meaning and Purpose of LifeHow Should We Then Live?The Brevity of Life and Eternal World to ComeWhy Did Jonathan Edwards Stop Using the Resolutions?It includes the following topics:Edwards’s Youth and Conversion to ChristThe Early Pastoral YearsThe Writing of the ResolutionsFaith and AssurancePeace Relationships and Self-ControlThe Brevity of LifeHeaven and HellBetween Antinomianism and LegalismReflections of a More Mature SaintResolutions and the Gospel of Grace
Author: Jonathan Fields
Publisher: HarperCollins Leadership
ISBN: 1400225493
Category : Psychology
Languages : en
Pages : 289
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Book Description
Discover your unique imprint for work that makes you come alive, fills you with meaning, joy, purpose, and possibility, then spend the rest of your life doing it. We’re all born with a certain “imprint” for work that makes us come alive. This is your "Sparketype®," your DNA-level driver of work that lets you know, deep down, you’re doing what you’re here to do. Work that motivates you, fills you with purpose and, fully-expressed in a healthy way, becomes a main-line to meaning, flow, performance, and joy. Put another way, work that “sparks” you. Sparked draws upon years of research, experimentation, more than 25-million data-points generated by over half-a-million people, and hundreds of deep-dive conversations with luminaries from science to art to industry and wellbeing. Award-winning author, serial wellness-industry founder, and host of the top-ranked Good Life Project®, Jonathan Fields, and his team at Spark Endeavors, developed the Sparketype imprints and methodology that is the basis of this book. In this book, Fields and his team will help you: Discover what sparks you, what drains you, where you stumble and come alive, so you can reclaim a sense of direction, control, and purpose; Understand the “real” reasons certain experiences, jobs, and roles leave you empty and know how to make things better, without having to endure big disruptive changes; Learn from real-world, relatable stories, case-studies, and data-driven insights; Identify the action steps to begin immediately transforming the way you work and live. Sparked takes you deep into the world of the Sparketypes, revealing an entirely new depth of insights about what makes you come alive in work life, along with what empties you out and trips you up, so you can avoid those life-drains. You’ll discover tons of case studies, stories, and real-world applications, creating a comprehensive guide to help you discover what you are meant to do and how to get started.
Author: Jonathan C. David
Publisher: University of Illinois Press
ISBN: 025207419X
Category : African American Methodists
Languages : en
Pages : 264
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Book Description
Together Let Us Sweetly Live THE SINGING AND PRAYING BANDS By Jonathan C. David UNIVERSITY OF ILLINOIS PRESS Copyright © 2007 the Board of Trustees of the University of Illinois All right reserved. ISBN: 978-0-252-07419-6 List of Hymn Notations...............................................................................ix Preface..............................................................................................xi Map..................................................................................................xxi Introduction.........................................................................................1 1. Alfred Green (1908-2003)..........................................................................43 2. Mary Allen (b. 1925)..............................................................................59 3. Samuel Jerry Colbert (b. 1950)....................................................................75 4. Gertrude Stanley (b. 1926)........................................................................100 5. Rev. Edward Johnson (1905-91).....................................................................128 6. Cordonsal Walters (b. 1913).......................................................................149 7. Susanna Watkins (1905-99).........................................................................164 8. Benjamin Harrison Beckett (1927-2005) and George Washington Beckett (b. 1929).....................176 9. Gus Bivens (1913-96)..............................................................................197 Sources..............................................................................................209 A Note on the Recording..............................................................................215 Index................................................................................................221 Introduction IN THE EARLY YEARS of the twentieth century, according to the older people of today, many African American residents of tidewater Maryland and Delaware would, in late summer, set aside their tools, leave their cornfields just when the tassels on each stalk turned golden and the tips of each blade changed from green to brown, abandon their tomatoes when a soft blush of red appeared on the hard green fruit, allow, for a time, their beans and sweet potatoes and melons to mature on their own, and make their way by horse and wagon, by car, or by bus to a Methodist camp meeting to attend to their sacred work. Those who had moved to the nearby cities of Baltimore, Wilmington, or Philadelphia in search of the higher wages and the excitement that urban life seemed to offer returned home by land or by water, traveling perhaps on one of the ferries that plied the Chesapeake or Delaware bays from city to town, from shore to shore, and back again. If the camp meeting was nearby, some individuals, families, or groups of unrelated church members might attend nightly services and return home to sleep, to work the next day perhaps, but then steadfastly to make their way right back to that same camp meeting for the next night's service, and the next, until that camp meeting's final, cathartic day. During several of the old-time country camp meetings, however, many would unhitch their horses, arrange all the separate wagons into a circle around a wooden-roofed tabernacle, arch a sheet of canvas over each wagon, and stay right there on the church ground for the duration of the meeting. Women would bring baskets and cheese boxes filled to the brim with fried chicken, home-smoked ham, biscuits, cabbage, and green beans. Men and boys would dig up old pine stumps and pile them high on the campgrounds, to be placed on fire stands and set ablaze to give light to each evening's spectacle. In the heat of the summer, when the ground might be parched and dust might billow-when you couldn't even walk across the ground barefoot, it was so hot-everyone lived in the shade, and "everyone had a good time," as one person recounted later. For two weeks, an intense but relaxed, joyful, communal "laboring in the Spirit" manifested itself in a day-after-day pattern of an exuberant testimony service, followed by a rousing preaching service, followed at last by a climactic, regionally distinct Singing and Praying Band service. During this latter service, in a maneuver that scholars might refer to as a "ring shout," participants formed a circle with a leader in the center; singing and clapping their hands, stamping their feet, and swaying their bodies all the while, they slowly "raised" several hymns and spirituals to a raucous, rejoicing, shouting crescendo, concluding the meeting with an ebullient march around the entire encampment. Although these bands shocked some outsiders and reminded other observers of Africa, committed participants considered them to be the foundation of the church. Camp meetings were not unique to this area or to that time at the dawn of the twentieth century. Drawn by the heady combination of religious salvation and spiritual democracy advocated in these festivals, Americans of various backgrounds had been making such yearly treks to camp meetings for over a hundred years. Those early meetings gave form to a religious movement attuned to the ethos of the new nation. In the frontier areas of Tennessee and Kentucky where they began, camp meetings sponsored by various Protestant denominations became temporary sacred cities, places of equality of souls and social solidarity that tempered the struggle to survive in the wilderness. In the states of the upper South and in Pennsylvania, these meetings also thrived. Here, where the camp meetings were predominantly organized by Methodists, both free and enslaved African Americans participated in large numbers along with English- and German-speaking European Americans. Perhaps because of Methodism's original antislavery witness, in Maryland, for example, this denomination received most of the black converts, while in 1800, approximately one-fifth of the Methodists in Virginia were black. At the beginning of the nineteenth century, white and black people alike frequently attended the same religious services, though often in segregated and unequal seating arrangements. Yet that century witnessed a complex and powerful movement to establish separate religious institutions for black Methodists. First came the effort to set up separate churches for Africans. Eventually the Methodist Episcopal Church organized a separate conference for all black churches within its denomination. A related movement led to the founding of independent, African Methodist denominations. Finally, beginning before Emancipation but accelerating after freedom, a similar but less-remarked effort saw African American Methodists starting camp meetings of their own. In the mid-Atlantic region in particular, these large, outdoor, African American religious events were the meetings that the grandparents and great-grandparents of today's participants built and today's older people witnessed when young. These camp meetings continue even in the twenty-first century. The camp meetings that the old soldiers of today recall were not unique; they were merely one echo of the religious festivals that became a new secular democracy's first religious mass movement. Yet the old-timers of today recall, above all other things, those aspects of their camps that were unique. That is, they speak mostly about the Singing and Praying Bands, for whom the camp meetings in this area became the primary regional showcases; these bands made these meetings special. They tell of the prayer meetings from which the camp meetings originated. They speak also of the march around Jericho, in which the Singing and Praying Bands led those at the camp meeting in a grand march around the entire campground on the final day of the meeting. * * * The Singing and Praying Bands of this area were special not just for the generations of participants in the African American camp meetings of the Atlantic coast states of the upper South. The antecedents of the twentieth-century bands seem to have played a clandestine but significant role in the development of African American culture in general. Therefore, the bands can stake a claim as important forces in the cultural and social history of America as a whole. Here is how it happened. At the end of the eighteenth century, when enslaved Africans in this area began to take to Methodism in a big way, the process of culture building by which Africans of various ethnic backgrounds began to transform themselves into one people was well underway. Yet that process was still incomplete. The new African American identity became consolidated throughout the South only during the first half of the nineteenth century, when hundreds of thousands of enslaved Africans were traumatically sold from the states of the upper South to cotton-growing areas of the Deep South. In the eighteenth century, prior to this mass transfer of human property, there had been two primary centers of slavery on the Atlantic coast of North America: coastal South Carolina and the Chesapeake Bay area. The ethnic mix of Africans imported into the two areas differed somewhat, leading to the possibility that the emerging African American cultures of these areas might also have differed. Of these two centers, the Chesapeake area had the larger number of slaves. In 1790, of all thirteen states, Virginia had the largest population of Africans, with 305,493 people. Maryland was second, with 111,079. Virginia also had the largest number of enslaved Africans-292,627-while Maryland's enslaved population of 103,036 was third largest. These two states also had the largest population of non-slave Africans at the time. In 1790, nearly 53 percent of the African population and 58 percent of the enslaved Africans in the country were in the upper South, in the states of Virginia, Maryland, and Delaware. The nearby black populations of southeastern Pennsylvania and southwestern New Jersey had extensive cultural ties to their brethren in the upper South. This area where the upper South meets the mid-Atlantic states seems to have been one of several areas central to the formation of African American culture in the late eighteenth and early nineteenth centuries. Among the Africans in America of that time, for example, those who lived in the mid-Atlantic region and upper South were pioneers in building specifically black institutions. In 1787, Richard Allen, Absalom Jones, and others founded a mutual aid organization in Philadelphia called the Free African Society, initiating, in the words of W. E. B. DuBois, "the first wavering step of a people toward organized social life." Numerous other grassroots benevolent and mutual aid organizations sprouted up at this time, aiming to provide members financial assistance in case of sickness or death in the family. Under the leadership of Richard Allen in Philadelphia, a group of black Methodists established the Bethel African Church in that city in 1794. In 1816, Bethel joined ranks with other independent black Methodist churches in Pennsylvania, New Jersey, and Baltimore to form the African Methodist Episcopal (A.M.E.) denomination. In Wilmington, the denomination called the Union Church of Africans was established just prior to the founding of the A.M.E. Church. Along with new institutions, a distinctly African American expressive culture was emerging in the upper South and mid-Atlantic region at the dawn of the nineteenth century. In 1819, for example, a white minister named John Fanning Watson, who lambasted many Methodists for what he saw as excesses in their worship, gave us one of the earliest reports of a specifically black religious song tradition, writing that "the coloured people get together, and sing for hours together, short scraps of disjointed affirmations, pledges, or prayers, lengthened out with long repetition choruses." In the same paragraph, Watson's description of these sacred performances by black worshippers is strikingly evocative of outdoor singing circles that the Singing and Praying Bands continue to this day. This account predates by over twenty-five years the earliest known description of a ring shout from the Atlantic coast area of the Deep South. Another writer, a Quaker schoolboy from Westtown School outside Philadelphia, described black worshippers at an outdoor camp meeting in 1817 marching around an outdoor tabernacle, singing a spiritual chorus and blowing a trumpet, in a reenactment of the march around Jericho by Joshua and the Israelites that is similar to the march that the Singing and Praying Bands continue to do today. If we look at these historical references with minds informed by the bands of today, we can project the current tradition to have been already thriving two hundred years ago, in the early years of the nineteenth century. This nascent African American expressive culture articulated new belief systems that were forming among Africans in this area, also to a certain extent in the context of Protestant evangelism. Africans in America developed a variant of this branch of Protestantism that expressed protonationalist African American identity. According to this theology of resistance, African American Christians began to associate their experience in America with that of the Israelites in Egypt, and the person of Jesus took on some of the qualities of Moses, who would not fail to liberate the enslaved. It was to some extent in the religious meetings of the upper South and in the language of this distinctive African American perspective that Gabriel Prosser and Nat Turner situated their rebellions in Virginia. (Continues...) Excerpted from Together Let Us Sweetly Live by Jonathan C. David Copyright © 2007 by the Board of Trustees of the University of Illinois. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher. Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Author: Jared Sparks
Publisher:
ISBN:
Category : United States
Languages : en
Pages : 412
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Book Description
Author: Nic Higham
Publisher: New Harbinger Publications
ISBN: 1684030870
Category : Self-Help
Languages : en
Pages : 186
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Book Description
“Living the Life That You Are weaves together psychology, ancient wisdom, and honest personal reflections into a coherent and inspiring whole. If loneliness is the great disease of the modern age, then Nic’s heartfelt plea for self-love is much-needed medicine.” —Jeff Foster, author of Falling in Love with Where You Are When you feel isolated and alone, the world can seem like an enormously unfamiliar, confusing, and scary place. You may get caught up in your own thoughts and feelings, and even avoid connecting with others out of fear of being criticized, misunderstood, or uncomfortable—which only leads to more isolation and loneliness. This cycle can be hard to break, but you are not doomed to endure this painful condition of feeling lost and alone. This book can help you find authentic peace, confidence, and connection with all that is, right here and now. Living the Life That You Are examines the modern-day dilemma of loneliness, revealing that its root cause is the belief that we’re all separate individuals bound by personal limitations. We feel disconnected and incomplete, assuming that life’s fullness exists somewhere out there, and that we must be, do, or have more for lasting fulfillment. But the truth is, despite our limited appearance, we are actually boundless. There is no divide between our internal and external worlds. This is the ancient philosophy of non-duality—we are the wholeness we are seeking. The life that you are is all that is right now: every texture, flavor, fragrance, sight, and sound in their abundance. Using radical mindfulness—a combination of mindfulness and non-dual self-inquiry—this book will guide you toward awakening to the transformative truth and love that is your foundational being. By learning to observe, acknowledge, and question your experience without censorship or prejudice, your sense of being lost and alone will give way to an enriching and comforting state of communion with all. Includes music downloads for a radically mindful soundtrack
Author: Ron Edmondson
Publisher: Thomas Nelson
ISBN: 0718089243
Category : Religion
Languages : en
Pages : 221
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Book Description
Pastor and popular blogger, Ron Edmondson exposes some of the common misunderstandings of leadership through stories from his own experiences, helping leaders develop healthier patterns of individual leadership. Being a leader involves much more than holding a title. And simply having a leader doesn't ensure success. This reality has never been more prevalent in the church than now, when so many churches are considered to be plateaued or dying. Pastor and popular blogger, Ron Edmondson believes this is due to a misunderstanding of what leadership is and what it isn't. In his work with hundreds of pastors and churches, the most common need he encounters is the need for more effective leadership in the local church. Seminaries may prepare pastors to preach, just as colleges may prepare teachers to teach, but who prepares pastors to lead? Simply stated: The church needs better leadership. In The Mythical Leader, Edmondson exposes some of the most common misunderstandings of leadership, shares stories from his own experiences, and will help church leaders develop healthier patterns to improve their individual leadership. While most people may have a preliminary understanding of many of these myths, they often are not lived out with a great degree of depth in the life of the church leader. Don't fall prey to these myths! If gone untreated they can be the very thing that prevents a good leader from leading well.
