Project Apostasy: The Development and Propagation of the Trinitarian Doctrine is Satan's story. Spurred by his inordinate beauty and consumate pride, he rebelled against his Creator. Undeterred by his categorical defeat, he launched the most blasphemous doctrine to ever invade the Christian Church. Through his evil minions, the Babylonian king Nimrod and his mother-wife Semiramis, Satan developed the Trinitarian Doctrine which was spread worldwide by the Babylonian Mysteries, taken up by the Romish Church, who has been its most ardent disseminator since the 4th century AD. Through the ages this doctrine has become the darling of orthodox Christianity and is taught as fact when there is no evidence of it in the Scriptures. Nevertheless, it has affected millions by keeping them in abject spiritual darkness. A.W. Tozer, in his book The Knowledge of the Holy, on page 6, observes, "The essence of idolatry is the entertainment of thoughts about God that are unworthy of Him." He further states, "Wrong ideas about God are not only the fountain from which the polluted waters of idolatry flow; they are themselves idolatrous." Project Apostasy and the Holy Trinity challenges the reader to search out the truth behind the development of the Trinitarian Doctrine. It behooves us to emulate the Bereans who searched the Scriptures daily seeking the truth. It is time that we returned to the Gospel the Apostles first delivered. Jesus quoted the Shema as his creed. "Hear O Israel, the Lord our God is one God." And in John 17: 3 he declared His Father as "the only true God." This is pure monotheism as opposed to the orthodox Trinitarian concept of three-in-one. We should, rather, take up the creed of Jesus and the Apostles and cease from our idolatrous worship of a triune God, a concept never taught in the pages of the Bible.

The current controversy surrounding new religions has brought to the forefront the role of apostates. These individuals leave highly controversial movements and assume roles in other organizations as public opponents against their former movements. This volume examines the motivations of the apostates, how they are recruited and play out their roles, the kinds of narratives they construct to discredit their previous groups, and the impact of apostasy on the outcome of conflicts between movements and society.

The Great Apostasy Considered in the Light of Scriptural and Secular History is a 1909 book by James E. Talmage that summarizes the Great Apostasy, Mormon doctrine, from the viewpoint of The Church of Jesus Christ of Latter-day Saints (LDS Church). Talmage wrote his book with the intention that it be used as a teaching tool within the LDS Church's Young Men's Mutual Improvement Association and the Young Women's Mutual Improvement Association. The book is "in many ways quite derivative" of B. H. Roberts's 1893 Outlines of Ecclesiastical History. Both writers borrowed heavily from the writings of Protestant scholars who argued that Roman Catholicism had apostatized from true Christianity. Talmage's book has been described as "the most recognizable and noted work on the topic" of Latter-day Saint views of the Great Apostasy.

What happens when your entire life and career are constructed around a religious faith that you no longer possess? Do you continue to promote a gospel that you have intellectually and emotionally rejected to maintain your livelihood and the support and respect you receive from your community? Or do you renounce your faith to your congregation and the public at large, putting yourself and your family at risk? From Apostle to Apostate offers a comprehensive introduction to the Clergy Project, established in 2011 to provide a safe space where clergy who have lost their faith can connect with others facing the exact same questions—often alone and in isolation. Charting the origins, growth, and goals of the project, the book draws on the author's own experience as a founding project member and on interviews with its founders. It also reveals the troubles and triumphs experienced by many of its members, whose numbers have grown from just over 50 to more than 500 in a few short years. As the book movingly demonstrates, despite the substantial personal and professional challenges nonbelieving clergy face, for many, a loss of faith has turned out not to be a loss at all—but a gain of newfound community, self-respect, and honesty with themselves and others.

A candid appraisal of the challenges and consequences of leaving Islam

Reproduction of the original.

This book explores the development of the Muslim Brotherhood’s thinking on Islamic law and human rights, and argues that the Muslim Brotherhood has exacerbated, rather than solved, tensions between the two in Egypt. The organisation and its scholars have drawn on hard-line juristic opinions and reinvented certain concepts from Islamic traditions in ways that limit the scope of various human rights, and advocate for Islamic alternatives to international human rights. The Muslim Brotherhood’s practices in opposition and in power have been consistent with its literature. As an opposition party, it embraced human rights language in its struggle against an authoritarian regime, but advocated for broad restrictions on certain rights. However, its recent and short-lived experience in power provides evidence of its inclination to reinforce restrictions on religious freedom, freedom of expression and association, and the rights of religious minorities, and to reverse previous reforms related to women’s rights. The book concludes that the peaceful management of political and religious diversity in society cannot be realised under the Muslim Brotherhood’s model of a Shari‘a state. The study advocates for the drastic reformation of traditional Islamic law and state impartiality towards religion, as an alternative to the development of a Shari‘a state or exclusionary secularism. This transformation is, however, contingent upon significant long-term political and socio-cultural change, and it is clear that successfully expanding human rights protection in Egypt requires not the exclusion of Islamists, but their transformation. Islamists still have a large constituency and they are not the only actors who are ambivalent about human rights. Meanwhile, Islamic law also appears to continue to influence Egypt’s law. The book explores the prospects for certain constitutional and institutional measures to facilitate an evolutionary interpretation of Islamic law, provide a baseline of human rights and gradually integrate international human rights into Egyptian law.