The story of Father Ed Dowling, S.J., the Jesuit priest who served for twenty years as sponsor and spiritual guide to Bill Wilson, the co-founder of Alcoholics Anonymous. An icy evening in December 1940 saw the first meeting of two extraordinary spiritual leaders. Father Ed said that the graces he received from meeting Bill Wilson were as great as those he had received from his ordination as a priest, and Bill in turn described encountering the Jesuit as being like a second conversion experience, where he could feel the transcendent presence of God filling the entire room with grace. The good priest taught Wilson about St. Ignatius Loyolas Spiritual Exercises, about the eternal battle between good and evil which the Spanish saint described in that book, and explained the Jesuit understanding of the way we can use our deepest emotions to receive guidance from God while serving on that battlefield. The co-founder of the twelve step movement in turn supplied Father Ed with some of the most valuable tools he possessed for carrying out small group therapy on a wide range of different kinds of troubled people. Together the two men discussed Poulains Graces of Interior Prayer and Bills attempts to make spiritual contact with both spooks and saints, and explored the world of LSD experiences and the teachings of the Catholic, Hindu, and Buddhist mystics in Aldous Huxleys Perennial Philosophy. And we will see how Father Ed, with his deep social conscience, helped Bill W. turn his book on the Twelve Traditions into a Bill of Rights for the twelve step movement, and how he laid out his own spiritual vision of Alcoholics Anonymous at the A.A. International in St. Louis in 1955.
In the section entitled “Concerning the Service of the Church,” the Book of Common Prayer identifies the normative services of the Episcopal Church: The Holy Eucharist, the principal act of Christian worship on the Lord’s Day and other major Feasts, and Daily Morning and Evening Prayer, as set forth in this book, are the regular services appointed for public worship in the Church. (BCP, 13) Eucharistic propers (collects, Scripture readings, and proper prefaces) are provided in the Book of Common Prayer for the days when the Eucharist is the principal service. As celebration of the Eucharist has become more frequent, many congregations and other communities of faith now celebrate weekday Eucharists on days for which the Prayer Book does not assign propers. To facilitate the use of these authorized options, this resource contains weekday propers for the seasons of the Church Year (the temporal cycle), the Common of Saints (the sanctoral cycle), and Various Occasions from the Prayer Book and from resources authorized since the adoption of the Prayer Book. The propers in this resource are grouped into three sections by type for the temporal cycle, the sanctoral cycle, and various occasions.
In this major revision and expansion of the classic 20th Century Theology (1992), coauthored with Stanley J. Grenz, Roger Olson tells the full story of modern theology from Descartes to Caputo, from the Kantian revolution to postmodernism, now recast in terms of how theologians have accommodated or rejected modernity.
This book examines the life and intellectual contributions of three extraordinary black men--Jacobus Capitein, Jean-Baptiste Belley, and John Marrant--whose experiences and writing helped shape racial, social, and political thought throughout the eighteenth-century Atlantic world.
Uncircumcised messianic Galatians are no longer enslaved to those who by nature are not gods (Gal 4:8), but have become known by God and one with Israel, included as sons of Abraham without the need for circumcision, representing the eschatological movement of the nations turning to God, the beginning of a new creation triggered by the resurrection of God's crucified Son. Only if they keep their foreskins are they truly "nations." Only if they worship God alone, uncircumcised as they are, do they testify to the new creation that has started to transform the world. Their circumcision would not be a return to Jewish orthodoxy (for they have never been Jews) but, on the contrary, a concession to imperial idolatry, that compromises with a world ordered in the image of Caesar.