David Hope, a retired athlete and Grammy-award-winning jazz saxophonist, has a very special gift. While returning home to Cleveland after the completion of his world tour, the plane on which he is a passenger plummets to the ground. While helping fellow survivors, David discovers that he can heal the wounded simply by touching them. David accepts this anointing and does everything he can to aid others, but he still struggles with his own worthiness. His story is not only of physical and spiritual healing but also of relationships, sex, dark secrets, treachery, and redemption. The lives David touches are given a renewed spirituality as he fulfills his journey toward a higher calling. David walks with and works through the common man to give God's children hope. He struggles, as most people do, with choosing the right path on his life journey. The conflict continues between good and evil as well as between honoring or denying the gifts that the Creator has given David. In using these gifts, David finds he is an instrument of hope.

A stirring testament to the strength of the human spirit and the power of music, Violins of Hope tells the remarkable stories of violins played by Jewish musicians during the Holocaust, and the Israeli violin maker dedicated to bringing these inspirational instruments back to life. The violin has formed an important aspect of Jewish culture for centuries, both as a popular instrument with classical Jewish musicians—Jascha Heifetz, Yehudi Menuhin, Itzhak Perlman—and also a central factor of social life as part of the enduring Klezmer tradition. But during the Holocaust, the violin assumed extraordinary new roles within the Jewish community. For some musicians, the instrument was a liberator; for others, it was a savior that spared their lives. For many, the violin provided comfort in mankind’s darkest hour, and, in at least one case, helped avenge murdered family members. Above all, the violins of the Holocaust represented strength and optimism for the future. In Violins of Hope, music historian James A. Grymes tells the amazing, horrifying, and inspiring story of the violins of the Holocaust, and of Amnon Weinstein, the renowned Israeli violinmaker who has devoted the past twenty years to restoring these instruments in tribute to those who were lost, including 400 members of his own family. Juxtaposing tales of individual violins with one man’s harrowing struggle to reconcile his own family’s history and the history of his people, it is a poignant, affecting, and ultimately uplifting look at the Holocaust and its enduring impact.

Do you want to make art that moves people, understand more of how the universe works, or find deeper spirituality? If that sounds like you, read this book. In this trailblazing, comprehensive guide to aesthetic science, Keith Hill offers thirty creative mechanisms that activate the Soul, thirty-five universal principles, and an entirely new explanation of how human beings function. You will learn how to "feed" your Soul in a way that stimulates creativity and insight, and you will discover how to use your senses-all 133 of them-to create excellence in art, work, and life.

Few reference works in philosophy have articles on hope. Few also are systematic or large-scale philosophical studies of hope. Hope is admitted to be important in people's lives, but as a topic for study, hope has largely been left to psychologists and theologians. For the most part philosophers treat hope en passant. My aim is to outline a general theory of hope, to explore its structure, forms, goals, reasonableness, and implications, and to trace the implications of such a theory for atheism or theism. What has been written is quite disparate. Some see hope in an individualistic, often existential, way, and some in a social and political way. Hope is proposed by some as essentially atheistic, and by others as incomprehensible outside of one or another kind of theism. Is it possible to think consistently and at the same time comprehensively about the phenomenon of human hoping? Or is it several phenomena? How could there be such diverse understandings of so central a human experience? On what rational basis could people differ over whether hope is linked to God? What I offer here is a systematic analysis, but one worked out in dialogue with Ernst Bloch, Immanuel Kant, and Gabriel Marcel. Ernst Bloch of course was a Marxist and officially an atheist, Gabriel Marcel a Christian theist, and Immanuel Kant was a theist, but not in a conventional way.

"This book will help researchers and practitioners understand, assess, and use newly developed data collection instruments in organizational management and leadership, including human research development"--

Since retiring from a life as college teacher and researcher, the author has spent most of his time writing books, essays and music. Some of his books explore questions of value (sociology) and free will (philosophy); others focus on music and the fine arts. His essays offer analyses of humanistic psychology and Eastern philosophy. Some of his musical compositions feature full orchestra; others are written for smaller ensembles including classical guitar. The Lady and the Lord represents Breer’s most recent venture into literature, the previous four being Illusions of the Heart, a book-length work consisting of two novellas exploring the world of internet romance, Tashi, the tale of a young girl’s love for an older man, The Reluctant Savior, the story of a man who discovers the art of healing and spends the rest of his days exploring that gift, and The Unwanted, the account of two men whose lives intersect... a boy from Southern Mexico who journeys north to find a better life in United States, and a Phoenix Sheriff whose life is changed forever by their meeting.

Fyodor Dostoyevsky expressed a strange and surprising sentiment through one of the characters of The Brothers Karamazov. A dying young man named Markel declares: "Every one of us has sinned against all men, and I more than others.” He later says: “…every one of us is answerable for everyone else and for everything.” Markel’s absurd claims have engendered many reflections on the nature of suffering and what it means to be responsible for someone else’s suffering. The world has no shortage of pain and evil; what exactly is the relationship between suffering and responsibility? Markel’s declarations press forward a question that drives this essay collection: how responsible should we consider ourselves for the suffering of the world? This volume is a collection of essays that struggle in various ways to understand and respond to several philosophical, theological and practical problems. In each case the authors grapple with issues surrounding suffering, immorality, evil, exploitation and oppression. The contributors share a clear concern for the ways that philosophers and theologians should respond to the problems of suffering and evil. They also share a conviction that these remain intense and central problems for philosophy and theology. Evil is an obstacle for belief, for morality, for hospitality, and for hope. This book struggles to address the particular and strong sense of responsibility that falls on Christians when it comes to understanding and, more importantly, responding to the problems of suffering and evil in the world.