DigiCat Publishing presents to you this special edition of "Christian Devotedness" by Anthony Norris Groves. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.
The Evangelical Parallel New Testament features the New Testaments of eight translations that are used by various segments within the American evangelical community today. It includes the recently published English Standard Version, Holman Christian Standard Version, The Message, the New Living Translation and Today's New International Version. The EPNT shows the translation philosophies and word choices made by diverse groups of evangelical scholars in the last three decades of the Twentieth Century.
The history of Bible translation within the Catholic Church is characterized by a rich tradition of rendering the Scriptures into the language of the faith community. The CCNT features eight complete Catholic New Testaments that show the full range of expression for this central text of study,worship, prayer, and contemplation. A wide spectrum of people - including new and experienced Bible readers, homilists, and teachers - will gain from having this resource on their bookshelves. The Douay-Rheims, RSVCB, NRSVCB, and NAB are called formal equivalent translations (popularly referred toas "word-for-word" translations). This means that scholars rendered the New Testament's original language into English that is as close as possible to its original wording. The result is a translation that is particularly valuable for careful analysis of the text. Meanwhile, the JB, GNB, NJB, andChristian Community Bible represent the "thought-for-thought" school of Bible translation (technically described as dynamic or functional equivalent). This method places the priority on the intended meaning of the original vocabulary, adapting it to English syntax and grammar. Such a translationtends to be easier to read and understand. The texts are conveniently displayed on facing pages (four translations per page), with the same set of verses on each one. The order in which the translations appear on the pages demonstrates a progression in translation philosophy from formal tofunctional equivalency.
It is Jesus Christ who moves all the history of this world. Our Lord came to this earth to save us all humans from the sins of the world, and He has also become the bread of new life for those of us who believe in the gospel of the water and the Spirit. In fact, it was to give this new life to us, who were all destined to hell for our sins, that our Lord came looking for you and me. Table of Contents Preface 1. Seek Continuously According to the Will of the Lord (Luke 11:1-13) 2. Ask, Seek, and Knock (Luke 11:9-13) 3. Woe to You Spiritual Pharisees! (Luke 11:42-54) 4. Believe in the Gospel of the Water and the Spirit, Not the Leaven of the Pharisees (Luke 12:1-12) 5. Accept God’s Instruction (Luke 12:1-10) 6. Even the Rich in Heart Must Definitely Believe in the Gospel of the Water and the Spirit (Luke 12:13-21) 7. Take Heed and Beware of Covetousness (Luke 12:13-21) 8. Put Your Heart in the Spiritual Things and Work with Faith (Luke 12:13-34) 9. Put Your Efforts in Spiritual Work (Luke 12:25-34) 10. The Faith That Prepares for the Lord’s Return (Luke 12:35-40) 11. Let’s Wage the Spiritual War (Luke 12:49-53) 12. We Must Understand God’s Law Correctly (Luke 12:54-59)
The Christ Is Dead, Long Live the Christ: A Philotheologic Prayer, a Hermeneutics of Healing is a call for renewal and reinvention. Following a brief examination of the historical Jesus (Yeshua, using his actual Aramaic/Hebrew name), the book moves into a phenomenological study of the image, idea, and the place of both in our felt experiences. Looking closer at what we think were the actual words of this wandering sage, the picture we arrive at is one that will surprise, possibly unsettle. Moved out of our traditional comfort zones, we find the need to question what we have been told were Yeshua’s teachings, compelling us to further rethink messages on the afterlife, human finitude, so-called atonement theologies, and above all the “kingdom of God.” Whatever this vision was—and might yet be—it seems central to Yeshua’s efforts, and so we finally weigh these “kingdom” facets against a broader ideascape, offering suggestions for how a Yeshuan “kingdom” project situated within the panoply of a widely comprehended Judaic way-of-being might yield fresh life to we who find worth in the utterances and what they point towards, to we who wonder about a more human(e) world.