Martin Smith—one of the leading voices in the modern worship movement—shares his story, his insight, and his challenge to change the world. For seventeen years, Smith held the microphone for Delirious?—the mega-selling, Dove Award-winning, Grammy-nominated band that helped bring the modern worship movement into existence. Here Martin reflects on everything from the craft of leading worship to the challenges of parenthood to how to find a place of compassion within a culture of consumerism. Along the way, he challenges readers: Are you going to be spectators—or agents of change? Are you going to read history—or make it happen? Are you just going to sing the songs—or will you live them out? Always personal and often surprising, Smith’s story will spur readers to embrace the action God wants them to take.

Charlie Giles watches his life slowly unravel as he becomes the prime suspect in the murders of his former employers, who are being picked off one by one, and, with nowhere else to turn, enlists the help of his schizophrenic brother to find the truth.

Can postwar art be understood as an exercise in calculated insanity? Taking this provocative question as its basis, this book explores the art and history of delirium from 1950 to 1980, an era shaped by the brutality of World War II and the rapid expansion of industrial capitalism. Skepticism of science and technology—along with fear of its capability to promote mass destruction—developed into a distrust of rationalism, which profoundly influenced the art of the times. Delirious features work by more than sixty artists from Europe, Latin America, and the United States, including Dara Birnbaum, León Ferrari, Gego, Bruce Nauman, Howardena Pindell, Peter Saul, and Nancy Spero. Experimenting with irrational subject matter and techniques, these artists forged new strategies that directly responded to such unbalanced times. Disturbing and challenging, the works in this book—in multiple media and often, counterintuitively, incorporating highly ordered and systematic structures—upend traditional notions of aesthetic harmony. Three wide-ranging essays and a richly illustrated plates section investigate the degree to which delirious times demand delirious art, inviting readers to “think crazy." p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; font: 14.0px Verdana}

When his life starts to unravel as he becomes the prime suspect in the murders of his former employers, who are being picked off one by one, Charlie Giles enlists the help of his schizophrenic brother to find the truth.

"The Delirious Museum" is a remarkable, illuminating work, which presents an original view of the idea of the museum in the twenty-first century, re-imagining the possibilities for museums and their displays and re-examining the blurred boundaries between museums and the cities around them. On his quest for the Delirious Museum, Storrie takes a journey that begins in the Louvre and continues through Paris, London, Los Angeles and Las Vegas. He encounters on his way the museum architecture of John Soane, Carlo Scarpa and Daniel Libeskind, the exhibitions of El Lissitsky and of Frederick Kiesler, and the work of artists as varied as Marcel Duchamp, Andy Warhol, Marcel Broodthaers, Sophie Calle and Mark Dion.

This book is addressed to “lovers of paradoxes” and we have done our utmost to assemble a stellar cast of Neapolitan and American scholars, intellectuals, and artists/writers who are strong and open-minded enough to wrestle with and illuminate the paradoxes through which Naples presents itself. Naples is a mysterious metropolis. Difficult to understand, it is an enigma to outsiders, and also to the Neapolitans themselves. Its very impenetrableness is what makes it so deliriously and irresistibly attractive. The essays attempt to give some hints to the answer of the enigma, without parsing it into neat scholastic formulas. In doing this, the book will be an important means of opening Naples to students, scholars and members of the community at large who are engaged in “identity-work.” A primary goal has been to establish a dialogue with leading Neapolitan intellectuals and artists, and, ultimately, ensure that the “deliriously Neapolitan” dance continues.

Composed after the collapse of his political hopes, Milton's great poems Paradise Lost, Paradise Regained, and Samson Agonistes are an effort to understand what it means to be a poet on the threshold of a post-theological world. The argument of Delirious Milton, inspired in part by the architectural theorist Rem Koolhaas's Delirious New York, is that Milton's creative power is drawn from a rift at the center of his consciousness over the question of creation itself. This rift forces the poet to oscillate deliriously between two incompatible perspectives, at once affirming and denying the presence of spirit in what he creates. From one perspective the act of creation is centered in God and the purpose of art is to imitate and praise the Creator. From the other perspective the act of creation is centered in the human, in the built environment of the modern world. The oscillation itself, continually affirming and negating the presence of spirit, of a force beyond the human, is what Gordon Teskey means by delirium. He concludes that the modern artist, far from being characterized by what Benjamin (after Baudelaire) called "loss of the aura," is invested, as never before, with a shamanistic spiritual power that is mediated through art.