I'm an a**hole. Ask anyone. My staff, the press, my ex-wife. They'd also tell you I'm a playboy, but they'd be wrong about that. I'm so much worse. Humiliating women, hurting them. That's what gets me off, even though it makes me sick with shame afterward. I broke up my marriage to the only woman I've ever loved because she deserved so much better than all the filthy things I wanted to say and do to her.But it turns out when I get access to a world where I can get what I want without drowning in guilt when it's over, I find my wife already there. Not only do I get schooled in the fact that it's not what I want that's bad, only how I've been going about getting it, but I also get a second shot with the love of my life. I'd do anything to get Pressly back; I'm just not sure anything I can offer will ever be enough.

Five years ago, she was stolen from me.But now I’m back from the dead to reclaim what’s mine.Here comes the bride.

Long presumed dead, antiquities dealer Brand Noble has finally clawed his way back to New York City. Only to find his wife, Clea, pregnant...and engaged to another man? She hadn't wasted any time in moving on. It will not do. Brand will have her back--no matter what. Clea had held out to the bitter end before tearfully having Brand declared dead. Now he's jumped to conclusions about her condition, and his unwillingness to believe her explanation is unbearable. She will not be reclaimed--or so she tells herself. Even as her resistance melts under his scorching caresses.

The Ruthless Marriage Bid by Elizabeth Power Within weeks of their wedding, Taylor had discovered that she was pregnant and that Jared had a mistress – she lost everything. Now Jared has returned and is ruthlessly claiming that he wants Taylor back! How long can she hold out against his magnetic sensuality?

It took Brian, my husband, and me some time to grasp the idea of purity while we were dating. After reading our story, you’ll see that making the commitment to purity was just the beginning. We had tasted the forbidden fruit for a number of years. Then I got to know Jesus in a new and powerful way as I recovered from an eating disorder. Brian eventually followed, and we knew things had to change. We had the difficult task of trying to figure out how to have a Christian dating relationship, living in the Garden of Eden, so to speak, right next to the tree but resisting the habit and compulsion of reaching for that fruit. How close to the forbidden tree can you get? Can you actually hold the apple in your hand but not taste it? There is no hard-and-fast rule I can give you for where to draw the line. However, I will share with you some lessons that I learned to show you how to build your relationship together through Christian dating. I will describe some strategies to keep the pilot light of your passion lit but under God’s gentle control. Then, how does it work to take two imperfect people, joined under God to become one in a loving marriage?

Reclaiming the Center is a valuable contribution to the study of contemporary evangelicalism. It is a guide for how evangelicals can move forward with wisdom and discernment without succumbing to the spirit of this age.

In this groundbreaking book, the first Navajo to earn a doctorate in history seeks to rewrite Navajo history. Reared on the Navajo Nation in New Mexico and Arizona, Jennifer Nez Denetdale is the great-great-great-granddaughter of a well-known Navajo chief, Manuelito (1816–1894), and his nearly unknown wife, Juanita (1845–1910). Stimulated in part by seeing photographs of these ancestors, she began to explore her family history as a way of examining broader issues in Navajo historiography. Here she presents a thought-provoking examination of the construction of the history of the Navajo people (Diné, in the Navajo language) that underlines the dichotomy between Navajo and non-Navajo perspectives on the Diné past. Reclaiming Diné History has two primary objectives. First, Denetdale interrogates histories that privilege Manuelito and marginalize Juanita in order to demonstrate some of the ways that writing about the Diné has been biased by non-Navajo views of assimilation and gender. Second, she reveals how Navajo narratives, including oral histories and stories kept by matrilineal clans, serve as vehicles to convey Navajo beliefs and values. By scrutinizing stories about Juanita, she both underscores the centrality of women’s roles in Navajo society and illustrates how oral tradition has been used to organize social units, connect Navajos to the land, and interpret the past. She argues that these same stories, read with an awareness of Navajo creation narratives, reveal previously unrecognized Navajo perspectives on the past. And she contends that a similarly culture-sensitive re-viewing of the Diné can lead to the production of a Navajo-centered history.