When Abraham Lincoln delivered the Gettysburg Address in 1863, he had broader aims than simply rallying a war-weary nation. Lincoln realized that the Civil War had taken on a wider significance -- that all of Europe and Latin America was watching to see whether the United States, a beleaguered model of democracy, would indeed "perish from the earth." In The Cause of All Nations, distinguished historian Don H. Doyle explains that the Civil War was viewed abroad as part of a much larger struggle for democracy that spanned the Atlantic Ocean, and had begun with the American and French Revolutions. While battles raged at Bull Run, Antietam, and Gettysburg, a parallel contest took place abroad, both in the marbled courts of power and in the public square. Foreign observers held widely divergent views on the war -- from radicals such as Karl Marx and Giuseppe Garibaldi who called on the North to fight for liberty and equality, to aristocratic monarchists, who hoped that the collapse of the Union would strike a death blow against democratic movements on both sides of the Atlantic. Nowhere were these monarchist dreams more ominous than in Mexico, where Napoleon III sought to implement his Grand Design for a Latin Catholic empire that would thwart the spread of Anglo-Saxon democracy and use the Confederacy as a buffer state. Hoping to capitalize on public sympathies abroad, both the Union and the Confederacy sent diplomats and special agents overseas: the South to seek recognition and support, and the North to keep European powers from interfering. Confederate agents appealed to those conservative elements who wanted the South to serve as a bulwark against radical egalitarianism. Lincoln and his Union agents overseas learned to appeal to many foreigners by embracing emancipation and casting the Union as the embattled defender of universal republican ideals, the "last best hope of earth." A bold account of the international dimensions of America's defining conflict, The Cause of All Nations frames the Civil War as a pivotal moment in a global struggle that would decide the survival of democracy.

Peoples of Eastern Europe -- Ethnicity on the edge of extinction -- Linguistic nationalism -- Nationality struggles : from idea to movement -- Insurgent nationalism : Serbia and Poland -- Cursed are the peacemakers : 1848 in East Central Europe -- The reform that made the monarchy unreformable : the 1867 compromise -- 1878 Berlin Congress : Europe's new ethno-nation states -- The origins of National Socialism : fin de siecle Hungary and Bohemia -- Liberalism's heirs and enemies : socialism vs. nationalism -- Peasant utopias : villages of yesterday and societies of tomorrow -- 1919 : a new Europe and its old problems -- The failure of national self-determination -- Fascism takes root : Iron Guard and Arrow Cross -- East Europe's anti-fascism -- Hitler's war and its East European enemies -- What Dante did not see : the Holocaust in Eastern Europe -- People's democracy : early postwar Eastern Europe -- Cold War and Stalinism -- Destalinization : Hungary's revolution -- National paths to communism : the 1960s -- 1968 and the Soviet bloc : reform communism -- Real existing socialism : life in the Soviet bloc -- The unraveling of communism -- 1989 -- East Europe explodes : the wars of Yugoslav succession -- East Europe joins Europe.

Sally Jenkins, bestselling co-author of It's Not About the Bike, revives a forgotten piece of history in The Real All Americans. In doing so, she has crafted a truly inspirational story about a Native American football team that is as much about football as Lance Armstrong's book was about a bike. If you’d guess that Yale or Harvard ruled the college gridiron in 1911 and 1912, you’d be wrong. The most popular team belonged to an institution called the Carlisle Indian Industrial School. Its story begins with Lt. Col. Richard Henry Pratt, a fierce abolitionist who believed that Native Americans deserved a place in American society. In 1879, Pratt made a treacherous journey to the Dakota Territory to recruit Carlisle’s first students. Years later, three students approached Pratt with the notion of forming a football team. Pratt liked the idea, and in less than twenty years the Carlisle football team was defeating their Ivy League opponents and in the process changing the way the game was played. Sally Jenkins gives this story of unlikely champions a breathtaking immediacy. We see the legendary Jim Thorpe kicking a winning field goal, watch an injured Dwight D. Eisenhower limping off the field, and follow the glorious rise of Coach Glenn “Pop” Warner as well as his unexpected fall from grace. The Real All Americans is about the end of a culture and the birth of a game that has thrilled Americans for generations. It is an inspiring reminder of the extraordinary things that can be achieved when we set aside our differences and embrace a common purpose.

There is a growing body of literature about the missional church, but the word missional is often defined in competing ways with little attempt to ground it deeply in Scripture. Michael Goheen, a dynamic speaker and the coauthor of two popular texts on the biblical narrative, unpacks the missional identity of the church by tracing the role God's people are called to play in the biblical story. Goheen shows that the church's identity can be understood only when its role is articulated in the context of the whole biblical story--not just the New Testament, but the Old Testament as well. He also explores practical outworkings and implications, offering field-tested suggestions for contemporary churches.

The Bible tells us what to believe––the gospel. Did you know it also shows how to contextualize the gospel? In One Gospel for All Nations, Jackson Wu does more than talk about principles. He gets practical. When the biblical writers explain the gospel, they consistently use a pattern that is both firm and flexible. Wu builds on this insight to demonstrate a model of contextualization that starts with interpretation and can be applied in any culture. In the process, he explains practically why we must not choose between the Bible and culture. Wu highlights various implications for both missionaries and theologians. Contextualization should be practical, not pragmatic; theological, not theoretical.