¡ Si conocieras el don de Dios! Así se dirige Jesucristo a la mujer de Samaría, junto al pozo de Sicar. Quien conoce ese don, lo conoce todo. La existencia cristiana no consiste en realizar esfuerzos tensos e inquietos, sino en acoger el don de Dios. El cristianismo no es una religión del esfuerzo, sino de la gracia divina. Ser cristiano no es cumplir una lista de cosas que hay que hacer, sino acoger, mediante la fe, el don que se nos ofrece gratuitamente. Jacques Philippe, con ese telón de fondo, trata así de la apertura al Espíritu Santo, la oración, la libertad interior, la paz de corazón, etc., invitando a los lectores "a anticipar la Pentecostés de amor y misericordia que Dios desea derramar sobre nuestro mundo".

Con cada don que “recibe” de parte de Dios está la responsabilidad de “mantenerlo”, pues si no, se arriesga a perder la bendición de ese don. Aunque muchos cristianos entienden este concepto con respecto al área de la sanidad física, también se aplica a muchas otras áreas de nuestra vida. Los dones pueden llegar en forma de respeto, honor, favor y oportunidades, al igual que compasión, amor, perdón, reconocimiento e instrucción. Y lo que hagamos con los dones que recibimos de Dios puede afectar a la trayectoria de nuestra vida. La autora y maestra Joan Hunter le conducirá por un viaje de revelación a medida que usted...Aprende la diferencia entre tomar y recibir ; Edifica su confianza en la provisión milagrosa de Dios; Entiende cómo posicionarse para recibir los dones de Dios; Es consciente de obstáculos para recibir ; Descubre los secretos de mantener las bendiciones que recibe. Aprender a mantener los milagros que recibe afectará a cada área de su vida. Cambiará su modo de pensar, verá usted con visión renovada, y vivirá con el latido del corazón de Dios.

Many people today are thirsty for God and feel a desire for an intense, personal prayer life that is deep and ongoing. But they encounter obstacles that prevent them from following the path seriously, and especially from persevering on it. Time for God was written with these desires and difficulties in mind. In Time for God, author Jacques Philippe mainly concentrates on mental prayer: prayer that consists of facing God in solitude and silence for a time in order to enter into intimate, loving communion with him. Practicing this kind of prayer regularly is considered by all spiritual masters to be an indispensable path that gives access to genuine Christian life—a path to knowing and loving God that empowers us to respond to his call to holiness addressed to each individual. Philippe draws on years of experience as a spiritual guide to illuminate the fundamental principles of mental prayer and describes some common mistakes and misconceptions that can lead it astray. With simplicity and clarity he explains the foundational principles for a healthy prayer life and gives advice for overcoming the various obstacles that arise when one sets off on the path of interior prayer.

Interior Freedom leads one to discover that even in the most unfavorable outward circumstances we possess within ourselves a space of freedom that nobody can take away, because God is its source and guarantee. Without this discovery we will always be restricted in some way and will never taste true happiness. Author Jacques Philippe develops a simple but important theme: we gain possession of our interior freedom in exact proportion to our growth in faith, hope, and love. He explains that the dynamism between these three theological virtues is the heart of the spiritual life, and he underlines the key role of the virtue of hope in our inner growth. Written in a simple and inviting style, Interior Freedom seeks to liberate the heart and mind to live the true freedom to which God calls each one.

(abridged and revised) This reference grammar offers intermediate and advanced students a reason ably comprehensive guide to the morphology and syntax of educated speech and plain prose in Spain and Latin America at the end of the twentieth century. Spanish is the main, usually the sole official language of twenty-one countries,} and it is set fair to overtake English by the year 2000 in numbers 2 of native speakers. This vast geographical and political diversity ensures that Spanish is a good deal less unified than French, German or even English, the latter more or less internationally standardized according to either American or British norms. Until the 1960s, the criteria of internationally correct Spanish were dictated by the Real Academia Espanola, but the prestige of this institution has now sunk so low that its most solemn decrees are hardly taken seriously - witness the fate of the spelling reforms listed in the Nuevas normas de prosodia y ortograjia, which were supposed to come into force in all Spanish-speaking countries in 1959 and, nearly forty years later, are still selectively ignored by publishers and literate persons everywhere. The fact is that in Spanish 'correctness' is nowadays decided, as it is in all living languages, by the consensus of native speakers; but consensus about linguistic usage is obviously difficult to achieve between more than twenty independent, widely scattered and sometimes mutually hostile countries. Peninsular Spanish is itself in flux.