'Between Horror and Hope' is a study of Paul's metaphorical language of death in Romans 6:1-11. The scholarly debate focuses on two main issues; the origin of the 'commentatio mortis' tradition and its development. Dr. Sabou argues that the origin of this terminology is original to Paul; that it was the apostle's own insight into the meaning of Christ's death (a death to sin) and his understanding of the identity of Christ in his death (as the anointed davidic king) which guided him to create this metaphor of dying to sin as a way of describing the relationship of the believer with sin. On the development of this language of death, the author argues that this language conveys two aspects -- horror and hope. The first is discussed in the context of crucifixion in which Paul explains the believer's death to sin by presenting Christ's death as the death of the anointed davidic king who won the victory over sin and death by rising from the dead. Paul affirms that believers are coalesced with what was proclaimed about Christ's death and resurrection, thereby allowing him to assert that the releasing of the body from the power of sin is a result of crucifixion. This crucifixion is the condemnation inflicted on our past lives in the age inaugurated by Adam's sin and this is such a horrible event that believers have to stay away from sin since sin leads to such punishment. In contrast, hope is presented in the context of burial. The believers' burial with Christ points to the fact that they are part of Christ's family and this is accomplished by the overwhelming action of God by which he pushes us toward the event of Christ's death, an act pictured in baptism. It is this burial with Christ that allows believers to share with Christ in newness of life

Behind every testimony is an army of God's warriors. After reading this book, you will appreciate those who have dedicated their lives to preaching the Gospel, and you will empathize with those imprisoned by human trafficking as you see how God can redeem their lives. Project Rescue was no grand strategy of a lone abolitionist who set out to stop sex slavery twenty-five years ago. Instead, courageous men and women of God in different cities of Southern Asia and Europe were led by the Spirit to take Jesus and hope to their cities' darkest streets and victims of sex slavery. These pioneers had little in common to bring to this battle. But each one was marked by a daring willingness to obey God's voice and a relentless belief that women and children in prostitution were indeed in the heart and plans of God. What made them different in the anti-trafficking space is that they decided to do the journey together, not alone. Project Rescue network ministry leaders have learned together, prayed together, shared resources, fought hell on behalf of God's violated sons and daughters, and celebrated the hard-won victories of rescue and restoration together. These leaders asked themselves early on, "If organized crime can work together around the world for evil purposes of greed, injustice, and exploitation, why can't good people - God's people - work together across denominations, organizations, and borders for God's great purposes of justice, freedom, and healing?" In From Horror to Hope, Grant shares Project Rescue's inspiring story of a growing collaborative movement to bring hope, restoration, and freedom to generations of trafficked women and their children around the world. But even more, it's the grand story of God's great love for victims of sexual exploitation and His amazing power to redeem and restore their lives.

"War creates many individual and family tragedies. To a child, war may mean not having enough to eat and feeling sick. To a woman, it may mean persistent threat of physical or sexual assault. To an older person, it may mean there is no available medical care and no available medicine to control diabetes and high blood pressure. To a displaced person, it may mean separation from family members. To a military veteran, it may mean recurring nightmares. And to those whose parents, spouse, siblings, children, or other family members or friends were killed, it may mean eternal grief"--

Mummies, Cannibals and Vampires charts in vivid detail the largely forgotten history of European corpse medicine, when kings, ladies, gentlemen, priests and scientists prescribed, swallowed or wore human blood, flesh, bone, fat, brains and skin against epilepsy, bruising, wounds, sores, plague, cancer, gout and depression. One thing we are rarely taught at school is this: James I refused corpse medicine; Charles II made his own corpse medicine; and Charles I was made into corpse medicine. Ranging from the execution scaffolds of Germany and Scandinavia, through the courts and laboratories of Italy, France and Britain, to the battlefields of Holland and Ireland, and on to the tribal man-eating of the Americas, Mummies, Cannibals and Vampires argues that the real cannibals were in fact the Europeans. Medicinal cannibalism utilised the formidable weight of European science, publishing, trade networks and educated theory. For many, it was also an emphatically Christian phenomenon. And, whilst corpse medicine has sometimes been presented as a medieval therapy, it was at its height during the social and scientific revolutions of early-modern Britain. It survived well into the eighteenth century, and amongst the poor it lingered stubbornly on into the time of Queen Victoria. This innovative book brings to life a little known and often disturbing part of human history.

At the end of a century of unfathomable suffering, societies are facing anew the question of how events that shock, resist assimilation, and evoke contradictory and complex responses should be remembered. Between Hope and Despair specifically examines the pedagogical problem of how remembrance is to proceed when what is to be remembered is underscored by a logic difficult to comprehend and subversive of the humane character of existence. This pedagogical attention to practices of remembrance reflects the growing cognizance that hope for a just and compassionate future lies in the sustained, if troubled, working through of these issues.

In 1994, while nations everywhere stood idly by, 800,000 people were slaughtered in eight weeks in Rwanda. Arriving as U.S. Ambassador to neighboring Burundi a few weeks later, Bob Krueger began drawing international attention to the genocide also proceeding in Burundi, where he sought to minimize the killing and to preserve its fledgling democratic government from destruction by its own army. From Bloodshed to Hope in Burundi is a compelling eyewitness account of both a horrific and persistent genocide and of the ongoing efforts of many courageous individuals to build a more just society. Krueger and his wife Kathleen graphically document the slaughter occurring all around them, as well as their repeated efforts to get the U.S. government and the international community to take notice and take action. Bob Krueger reconstructs the events of the military coup that precipitated the Burundi genocide and describes his efforts to uncover the truth by digging up graves and interviewing survivors. In straightforward and powerful language, Kathleen Krueger recounts her family's experience living amid civil war, including when she faced down a dozen AK-47-wielding African soldiers to save the life of a household worker. From Bloodshed to Hope in Burundi shines a piercing light on a genocide that has gone largely unreported, and identifies those responsible for it. It also offers hope that as the truth emerges and the perpetrators are brought to account, the people of Burundi will at last achieve peace and reconciliation.

In order to examine fully the nature of human beings, Paul Ricoeur crossed disciplinary boundaries in his work, moving from phenomenology to social and political thought, hermeneutics, and ethics. Running throughout Ricoeur's work - particularly Fallible Man, Time and Narrative, Oneself as Another, and his shorter pieces on hermeneutics, ethics, and religion - is a theme of the human capacity for hope. According to Ricoeur, hope is a capacity of expectation, oriented toward some future action, which aims at a good for self and others. The conditions for the possibility of hope are the unity and difference that exist within the self in transcendental, practical, and effective realms, and the self's ability to narrate, which is made possible by the self's existence within, and understanding of, time. Our capacity for hope is understood via the symbols of good and evil found in myths and sacred writings. Furthermore, hope is not limited to those who are religious; atheists may be just as hopeful as the devout. Exploring the nature of hope in Ricoeur's work allows for a greater understanding of hope and a greater ability to cultivate hope in oneself and others.