Our Life is Love describes the transformational spiritual journey of the first Quakers, who turned to the Light of Christ within and allowed it to be their guide. Many Friends today use different language, but are still called to make the same journey. In our time people seeking deeper access to the profound teachings of Christianity want more than just beliefs, they want direct experience. Focusing on ten elements of the spiritual journey, this book is a guide to a Spirit-filled life that affects this world. Quakers in the seventeenth century and today provide examples of people and communities living in the midst of the world whose radical understanding of Christ's teachings led them to become powerful agents of social change. The book offers a simple, clear explanation of the spiritual journey that is suitable not only for Quakers, but for all Christians, and for seekers wanting to better understand our spiritual experience and the fullness of God's call to us. The book would make an excellent focus for study groups. Marcelle Martin has led workshops at retreat centers and Quaker meetings across the United States. She served for four years as the resident Quaker Studies teacher at Pendle Hill and was a core teacher in the School of the Spirit program, The Way of Ministry. She is the author of the Pendle Hill pamphlets Invitation to a Deeper Communion and Holding One Another in the Light. In 2013 she was the Mullen Writing Fellow at Earlham School of Religion while working on this book.

In this important book of Quaker spirituality, Jim Newby writes about his spiritual journey and the ways he has sought to navigate an increasingly complex world and understand his purpose in it. A lifelong Quaker, Newby seeks to discern the primary ways in which he has grown spiritually, which are divided into the following parts: turning inward, community and relationship, pain and growth, path of a seeker, and affirmations. Each chapter within these parts concludes with queries to encourage readers to reflect upon their own spiritual journeys. Readers may find what Newby writes humorous, or his writing may provoke tears, questions, and challenges to one’s beliefs. Humor and tears, questions and spiritual challenges, are all of God, for to grow in Spirit encompasses all the feelings and emotions through which we pass in this life. In the words of Newby’s late friend and author, Malcolm Muggeridge, “Every happening great and small is a parable whereby God speaks to us, and the art of life is to get the message.” These reflections are Newby's attempt to get the message.

In arguably his most personal and lasting book, America's most daringly original and controversial critic gives us brief, luminous readings of more than eighty texts by canonical authors-- texts he has had by heart since childhood. Gone are the polemics. Here, instead, in a memoir of sorts--an inward journey from childhood to ninety--Bloom argues elegiacally with nobody but Bloom, interested only in the influence of the mind upon itself when it absorbs the highest and most enduring imaginative literature. He offers more than eighty meditations on poems and prose that have haunted him since childhood and which he has possessed by memory: from the Psalms and Ecclesiastes to Shakespeare and Dr. Johnson; Spenser and Milton to Wordsworth and Keats; Whitman and Browning to Joyce and Proust; Tolstoy and Yeats to Delmore Schwartz and Amy Clampitt; Blake to Wallace Stevens--and so much more. And though he has written before about some of these authors, these exegeses, written in the winter of his life, are movingly informed by "the freshness of last things." As Bloom writes movingly: "One of my concerns throughout Possessed by Memory is with the beloved dead. Most of my good friends in my generation have departed. Their voices are still in my ears. I find that they are woven into what I read. I listen not only for their voices but also for the voice I heard before the world was made. My other concern is religious, in the widest sense. For me poetry and spirituality fuse as a single entity. All my long life I have sought to isolate poetic knowledge. This also involves a knowledge of God and gods. I see imaginative literature as a kind of theurgy in which the divine is summoned, maintained, and augmented."

This Is A New Release Of The Original 1908 Edition.

Rufus Jones' promotion of mysticism and his novel formulation of the Inner Light, which saw God as an inherent part of human nature, were sweepingly influential within liberal Quakerism in the early 20th century and have had long-lasting effects. His ideas, however, have never been examined critically. In Mysticism and the Inner Light , Helen Holt provides the first analysis of Jones' thought, showing how he attempted to synthesize his own experience with aspects of the psychology of William James, the idealism of Josiah Royce, and liberal Christianity. She finds that because Jones presented his ideas informally, he is sometimes misinterpreted, especially regarding his views on Christ and humanism. The book draws on Jones' extensive corpus and on unpublished archived letters.