"The 14-time Pro Bowler and NFL Hall of Fame inductee traces his family's three-generation participation in the National Football League, describing the competitive spirit, passion for excellence, compassion for the disadvantaged, family love and faith that inspired their careers in football."--NoveList Plus.
Winner of the 2005 Fred Kniffen Book Award for best-authored book in the field of North American material culture. Awarded the 2006 Governor's Book Award from the Missouri Humanities' Council.
Whitechapel, London 1890. Queenie Bonner is only two when she is taken from her large family in the slums to a big house in the country. She is frightened and confused, begging to be taken back, but is told that this is now her home. She yearns for her nine brothers and sisters, especially Harry, who is her favourite. Albert and Mary Warrender rename her Eleanor and bring her up as their daughter. As time passes Eleanor forgets about her other family and loves Mary and Albert as her mother and father. But fifteen years later, when Mary dies, Albert tells her about the Bonners. With Albert's help, she sets about tracing her forgotten family. The search holds pleasure, distress and even danger as she discovers what has happened to her siblings over the years.
“If you've been looking for your newest horror obsession after The Haunting of Hill House, read this one next.”—BuzzFeed She didn't run from her dark past. She moved in. For the lucky among us, life is what you make of it; but for Dixie Wheeler, the theme music for her story was chosen by another long ago, on the day her father butchered her mother and brothers and then slashed a knife across his own throat. Only one-year-old Dixie was spared, becoming infamously known as Baby Blue for the song left playing in the aftermath of the slaughter. Twenty-five years later, Dixie is still desperate for a connection to the family she can’t remember. So when her childhood home goes up for sale, Dixie sets aside all reason and moves in. But as the ghosts of her family seemingly begin to take up residence in the house that was once theirs, Dixie starts to question her sanity and wonders if the evil force menacing her is that of her father or a demon of her own making. In order to make sense of her present, Dixie becomes determined to unravel the truth of her past and seeks out the detective who originally investigated the murders. But the more she learns, the more she opens up the uncomfortable possibility that the sins of her father may belong to another. As bodies begin to pile up around her, Dixie must find a way to expose the lunacy behind her family’s massacre to save her few loved ones who are still alive—and whatever scrap of sanity she has left.
'No I Will' is a father's own story of his experiences raising a special child. It is a searingly honest account of his struggles and the challenges he faced. It is heartfelt and uplifting, incredibly moving and full of laugh out loud humour. "I don't believe any parent, if they had the choice, would choose a physical or mental handicap for their child. No parent wants their child to suffer. But despite my son's limitations, he inspires me every day. He is innocence personified and sees the world as the truly wonderful and magical place that it is. He reminds me how to have fun, to find humour in everything and show kindness to everyone."
The most Jewish of gospels in its contents and yet the most anti-Jewish in its polemics, the Gospel of Matthew has been said to mark the emergence of Christianity from Judaism. Anthony J. Saldarini overturns this interpretation by showing us how Matthew, far from proclaiming the replacement of Israel by the Christian church, wrote from within Jewish tradition to a distinctly Jewish audience. Recent research reveals that among both Jews and Christians of the first century many groups believed in Jesus while remaining close to Judaism. Saldarini argues that the author of the Gospel of Matthew belonged to such a group, supporting his claim with an informed reading of Matthew's text and historical context. Matthew emerges as a Jewish teacher competing for the commitment of his people after the catastrophic loss of the Temple in 70 C.E., his polemics aimed not at all Jews but at those who oppose him. Saldarini shows that Matthew's teaching about Jesus fits into first-century Jewish thought, with its tradition of God-sent leaders and heavenly mediators. In Saldarini's account, Matthew's Christian-Jewish community is a Jewish group, albeit one that deviated from the larger Jewish community. Contributing to both New Testament and Judaic studies, this book advances our understanding of how religious groups are formed.
David Matthews was one of the participants of the Welsh revival, and "I Saw the Welsh Revival" is his personal impression of the 1904 revival in Wales. First published by Moody Press, it is published again to recall the mighty days of a century ago when revival fire spread throughout the principality of Wales and beyond. Our present greatest need is revival. I Saw the Welsh Revival will stimulate preachers and churches and encourage spiritually-minded people to continue in prayer for a modern-day outpouring of the Holy Spirit in revival power.
Matthews Hamabata got off to an unpromising start when he first arrived in Japan to study influential business families. An unmarried, third-generation Japanese-American graduate student, he was there to learn about business executives in their roles as male principals and heads of households. Some Japanese were less than hospitable and often downright rude to him, and the souvenirs bearing the Harvard University emblem that he had brought along for gifts proved to be inappropriate within the highly ritualized system of Japanese gift-giving. In this engaging and personal narrative, we watch Hamabata in the first disappointing six months of his fieldwork as he attempts to map the boundaries of culture, class, and sexuality. "I became my own biggest fieldwork problem," he writes. "Was I inside or out? When I thought I was in, I was actually out, but when I acknowledged the fact that I was out, I was let in." He soon recognized the importance of marital and filial relations in transmitting power in the business world, and he began to direct his study to examining the social and emotional lives of all members of the Japanese ie (household) and the way they affect business activity and ownership. He takes us behind the scenes of the family enterprise to see how the multiple "layers of reality"--biological, social, religious, emotional, and symbolic--relate and cause dilemmas for ie members. (Names, locations, and other details have been altered for the sake of anonymity.) We meet the Moriuchis, the Itoos, the Okimotos--people who must constantly balance their own personal desires against the good of the ie. Many telling vignettes illustrate a central tension in their lives--their need for love, power, and emotional expression versus the constraints of traditional attitudes toward their ancestors, public honor, the economic enterprise, and the obligation to continue the ie over time. A grandfather stubbornly refuses to hand over the reins of succession to the next generation, creating an impossible situation that eventually tears apart an economic empire, as well as the fabric of various interrelated families. Economic, familial, and religious factors figure in a clash for succession between the person who possesses the ancestral tablets and the head of the enterprise. A daughter must reconcile personal love with arranged marriage. Ambitions for the son in line for succession war with the realization that this spoiled, incompetent young man may well ruin the ie. A fascinating portrait of everyday life told with vibrant sensitivity as well as humor, this book is full of the vitality of common concerns: life choices, love and commitment, confrontations with death. It is about very real people trying to make sense of their lives--trying to reconcile the roles and duties dictated by custom and tradition with rapidly changing expectations in the international milieu of contemporary Japan.