This book is, along with Outward Signs (OUP 2008), a sequel to Phillip Cary's Augustine and the Invention of the Inner Self (OUP 2000). In this work, Cary traces the development of Augustine's epochal doctrine of grace, arguing that it does not represent a rejection of Platonism in favor of a more purely Christian point of view a turning from Plato to Paul, as it is often portrayed. Instead, Augustine reads Paul and other Biblical texts in light of his Christian Platonist inwardness, producing a new concept of grace as an essentially inward gift. For Augustine, grace is needed first of all to heal the mind so it may see God, but then also to help the will turn away from lower goods to love God as its eternal Good. Eventually, over the course of Augustine's career, the scope of the soul's need for grace expands outward to include not only the inner vision of the intellect and the power of love but even the initial gift of faith. At every stage, Augustine insists that divine grace does not compromise or coerce the human will but frees, heals, and helps it, precisely because grace is not an external force but an inner gift of delight leading to true happiness. As his polemic against the Pelagians develops, however, he does attribute more to grace and less to the power of free will. In the end, it is God's choice which makes the ultimate difference between the saved and the damned, and we cannot know why he chooses to save one person and not another. From this Augustinian doctrine of divine choice or election stem the characteristic pastoral problems of predestination, especially in Protestantism. A more external, indeed Jewish, doctrine of election would be more Biblical, Cary suggests, and would result in a less anxious experience of grace. Along with its companion work, Outward Signs, this careful and insightful book breaks new ground in the study of Augustine's theology of grace and sacraments.

Dr. Rutland shows hurting souls--and those who love them--a doorway of hope. This resource will give readers inner healing through Spirit-led counseling, prayer, Bible reading, and the power of God's grace.od's grace.

Offering a "big picture" of divine revelation, Graeme Goldsworthy's In These Last Days: The Dynamics of Biblical Revelation underscores the importance of the historical nature of divine revelation. God is not static; he acts in history, which is why not all parts of Scripture relate in exactly the same way to other portions of Scripture. Acknowledging these historical acts, Goldsworthy invites readers to a more careful reading and application of Scripture. Unless we read texts in terms of their location in the progress of divine revelation, Goldsworthy contends that we will inevitably misunderstand and misapply those biblical texts. The book comprises four sections: The Word of God The Being of God The Doing of God The People of God In an age of growing biblical illiteracy, In These Last Days provides basic biblical and theological literacy for how the church can rightly divide and apply the Word for its daily lives.

Augustine of Hippo, indisputably one of the most important figures for the study of memory, is credited with establishing memory as the inner source of selfhood and locus of the search for God. Yet, those who study memory in Augustine have never before taken into account his preaching. His sermons are the sources of memory's greatest development for Augustine. In Augustine's preaching, especially on the Psalms, the interior gives way to communal exterior. Both the self and search for God are re-established in a shared Christological identity and the communal labors of remembering and forgetting. This book opens with Augustine's early works and Confessions as the beginning of memory and concludes with Augustine's Trinity and preaching on Psalm 50 as the end of memory. The heart of the book, the work of memory, sets forth how ongoing remembering and forgetting in Christ are for Augustine are foundational to the life of grace. To that end, Augustine and his congregants go leaping in memory together, keep festival with abiding traces, and become forgetful runners like St. Paul. Remembering and forgetting in Christ, the ongoing work of memory, prove for Augustine to be actions of reconciliation of the distended experiences of human life-of praising and groaning, labouring and resting, solitude and communion. Augustine on Memory presents this new communal and Christological paradigm not only for Augustinian studies, but also for theologians, philosophers, ethicists, and interdisciplinary scholars of memory.

World and Church deals with the conflict between religiosity and life in the world. Deliberately, Schillebeeckx turns around the order of the words in the idiom 'church and world', thereby stressing the embedding of faith and church life in particular contexts. In the first three chapters he reflects on this tension as he experienced it in burgeoning existentialism and debates between Catholics and Marxists in those turbulent years in Paris, where he was living immediately after World War II. It includes thoughts on pastoral work among the working class and the then popular pretres-ouvriers movement. He looks at some social problems and the mutual interrogation of believers and non-believers, also in light of the ideological compartmentalisation ('pillarization') evident in diverse spheres of European society: education, social work and health care. Schillebeeckx concludes by considering the responsibility of Catholic intellectuals and academics for the future of the world and the church, including the possible significance of a Catholic university

Cary's thesis is indicated in the subtitle - that Augustine's thought has no room for a concept of efficacious external means of grace, i.e., that neither word nor sacrament (both of which are outward signs) can convey to us the divine inner gift of grace. Therefore nothing external has the power to save us

Remarkable studies in the New Testament have recovered the fact that the gospel, the good news of Jesus Christ, was apocalyptic good news--God's redemptive action within history. Today, for more and more people, the sheer scope of an evolutionary universe renders life on Earth as utterly insignificant, religion as nothing more than superstition. And now, in the Anthropocene, we on the pale blue dot live in an apocalyptic age in which cataclysmic issue after cataclysmic issue threaten the future of the planet. The faith of the early church was in an apocalyptic cosmic Christ unleashing within history God's good news of a new creation. Set within the world as we now know it, this gives meaning to the cosmos and life wherever it is found around any star. Screened from view for over a millennium during mission to non-apocalyptic cultures, now is the time for a new paradigm for church, the "apocalyptic church" for an apocalyptic age to replace the denominational church. What a difference this makes to faith, worship, and the role of the church in an apocalyptic future.

Brother Witness Lee began 1961 in the month of January by giving a conference to the church in Taipei, Taiwan, in which he released messages on the vision of the church, and by holding a series of meetings with the elders and the co-workers, in which he spoke on being in one work under one leadership. After the conference, during four days of service meetings, he conducted two prayer meetings with the laying on of hands for the co-workers. From the end of January until the first part of April, Brother Lee held various meetings with co-workers and serving ones in the districts of the church in Taipei on various subjects related to coordination, the priesthood, prayer, changing the way of meeting, and how to lead the young people. On February 6 through 18 he held a conference for university students and high-school graduates over the winter school break. A summary of the contents of this conference is included in Church News in volume 1 of this set, but there is no detailed record of his speaking in this conference. On March 12 through 14 he conducted a three-day conference in Taipei and gave messages on the priesthood and God's building. These messages, along with a number of other messages, are included in volume 2 of this set in the section entitled The Priesthood and God's Building. At the beginning of April, Brother K. H. Weigh visited Taiwan and had private times of fellowship with Brother Lee. On April 11 Brother Lee traveled to the Philippines. During his time there he held a training for young brothers and sisters in Baguio on April 14 through 28. In this training he spoke on life and building in the book of Ezekiel, from Ezekiel 1, 37, and 47. On April 30 through May 19 he gave messages in Manila on the priesthood and prayer. At that time a spiritual storm was brewing in Manila in which the leading co-workers rebelled against Brother Lee's leadership in the work. On May 20 he traveled from the Philippines to Hong Kong and stayed for one week. During that time, beginning on May 21 he conducted a conference concerning the ministry of the priesthood. After his time in Hong Kong, Brother Lee returned to Taipei on May 27. In June Brother Lee gave a series of messages in Taipei on the subject of the exercise of the spirit and the building of God. On August 3 through 19, in the morning he held a conference in Taipei on Ezekiel, and in the evening he spoke on how God becomes man's enjoyment. At the end of October he traveled to Manila and remained there until the middle of December. At the end of November and the beginning of December, he held another conference in Manila on the book of Ezekiel. There is no record of his speaking in this conference. The messages on Ezekiel given in Taipei in 1961, along with another series of messages on Ezekiel given in 1971 in Los Angeles, California, are included in the Life-study of Ezekiel and are not included in The Collected Works of Witness Lee. During his time in Manila he also conducted a study on the book of Galatians and gave messages on various other topics. There is no record of his speaking on these occasions. He departed from Manila on December 14 for the United States. Brother Lee remained in the United States from the middle of December 1961 through the entire year of 1962. He stayed mainly in New York City until March 1962, at which time he moved to Seattle, Washington. While he was in New York City, he held a series of special conferences on the weekends. During the same period of time, he also visited Washington, D.C., for two days on January 6 and 7 and San Francisco, California, for three days beginning on February 16. There is no record of his speaking in Washington, D.C. After moving to Seattle in March, Brother Lee visited the San Francisco Bay Area and held meetings on two occasions, in April and July. On August 31 through September 3 he conducted a conference in Los Angeles. More than thirty brothers and sisters from San Francisco and Sacramento, California, joined the conference. The subject of the conference was the experience of Christ for the building up of the church. On the last day of the conference many renewed their consecration to the Lord. During the time when Brother Lee was residing in Seattle, he met privately with a few Chinese students from the Far East together with twenty or thirty other Christians. On November 11 the saints in Seattle began to break bread. Although conferences had been planned in which he would speak in Taiwan, prior to these conferences Brother Lee received a clear leading from the Lord to not return to Taiwan but remain in the United States and begin the work of the Lord's recovery there. This was a significant turn in the move of the Lord in His recovery on the whole earth, especially in the spread of the recovery to the Western world. Around the third week in November, Brother Lee traveled from Seattle to San Francisco and Sacramento. After spending three days in Sacramento, he traveled to Los Angeles at the end of the month. There is no record of his speaking in Sacramento. Beginning on December 22, Brother Lee conducted a ten-day conference on the all-inclusive Christ. This was the first major conference after the Lord initiated His recovery in the United States. The attendees at this conference included an American brother from New York City; three responsible brothers from Louisville, Kentucky; one sister from near Chicago, Illinois; five or six Caucasian brothers and sisters and two Chinese saints from Sacramento; more than twenty from San Francisco; plus the local saints and some Caucasian visitors. During this conference Brother Lee conducted four meetings each day, starting at 6:30 A.M. The second morning meetings and the evening meetings were on the subject of the all-inclusive Christ. The first morning meetings and the times of fellowship in the afternoon were on miscellaneous topics. The conference ended on the last day of the year and was followed by fasting and prayer that lasted past 1:30 the next morning. The Collected Works of Witness Lee, 1961-1962, volume 1, contains messages given and letters and personal notes written by Brother Witness Lee from November 26, 1960, through September 17, 1961. Historical information concerning Brother Lee's travels and the content of his ministry during this period can be found in the general preface that appears at the beginning of this volume. The contents of this volume are divided into eight sections, as follows: 1. Six issues of the periodical Church News published on January 22 through September 17, 1961. These issues contain letters and reports written from November 26, 1960, through August 23, 1961. They are included in this volume under the same title. 2. A set of personal notes written from December 31, 1960, through an unknown date in 1961. Most of the notes are undated. These notes are included in this volume under the title Witness Lee's Personal Notes. 3. A message given in Taipei, Taiwan, in 1961. The date of the speaking is unknown. This message is included in this volume under the title A Strong Spirit and a Good Deposit. 4. Six messages given in Taipei, Taiwan, on January 10 through 31, 1961. These messages were previously published in a book entitled The Blueprint and the Ground for the Building Up of the Church and are included in this volume under the same title. 5. Ten messages given in Taipei, Taiwan, on January 15 through 24, 1961. These messages were previously published in a book entitled The Vision of the Building of the Church and are included in this volume under the same title. 6. Thirteen messages given in Taipei, Taiwan, on January 25 through April 11, 1961. These messages are included in this volume under the title Coordination in Service. 7. Sixteen messages given in Taipei, Taiwan, on January 31 through April 10, 1961. These messages are included in this volume under the title Exercising the Spirit in Prayer for the Priesthood. 8. Five messages given in Taipei, Taiwan. Messages 1 through 3 were spoken on February 15 through April 8, 1961. The dates for Messages 4 and 5 are unknown. These messages are included in this volume under the title Words concerning the Young People.