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Books on the topic 'Views on grace'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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1

Wilderode, Anton van. A townscape of Flanders: Versions of grace. Tielt: Lannoo, 1990.

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2

Hicks, John Mark. The theology of grace in the thought of Jacobus Arminius and Philip van Limborch: A study in the development of seventeenth-century Dutch Arminianism. Ann Arbor, MI: University Microfilms, 1986.

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3

Striving with grace: Views of free will in Anglo-Saxon England. Toronto: University of Toronto Press, 2008.

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4

Grace, faith, free will: Contrasting views of salvation : Calvinism and Arminianism. Nashville, Tenn: Randall House Publications, 2002.

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5

Streams of mercy: Prevenient grace in the theology of John and Charles Wesley. Lexington, KY: Emeth Press, 2010.

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6

Service, Hampshire Inspection and Advisory. Views of Grace Darling's rescue: HIAS Common assessment task : Key stage 1. Winchester: Hampshire County Council, 2003.

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7

Staples, Rob L. Outward sign and inward grace: The place of sacraments in Wesleyan spirituality. Kansas City, Mo: Beacon Hill Press of Kansas City, 1991.

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8

Kimbrough, S. T. Radical grace: Justice for the poor and marginalized : Charles Wesley's views for the twenty-first century. Eugene, Oregon: Cascade Books, 2013.

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9

Boer, Roland. Political grace: The revolutionary theology of John Calvin. Louisville, KY: Westminster John Knox Press, 2009.

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10

Office, General Accounting. Compendium of GAO's views on the cost saving proposals of the Grace Commission: Report to the Chairman, Senate Committee on Governmental Affairs. Washington, D.C: U.S. General Accounting Office, 1985.

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11

Office, General Accounting. Compendium of GAO's views on the cost saving proposals of the Grace Commission: Report to the Chairman, Senate Committee on Governmental Affairs. Washington, D.C: U.S. General Accounting Office, 1985.

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12

The presence of God in the Christian life: John Wesley and the means of grace. Metuchen, N.J: Scarecrow Press, 1992.

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13

Knight, Henry H. The presence of God in the Christian life: A contemporary understanding of John Wesley's means of grace. Ann Arbor, MI: UMI, 1987.

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14

Sovereign grace: The place and significance of Christian freedom in John Calvin's political thought. New York: Oxford University Press, 1999.

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15

Ickovic, Paul. Kafka's grave & other stories: Photographs. New York: Okapi Editions, 1986.

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16

Ickovic, Paul. Kafka's grave & other stories: Photographs. New York: Okapi Editions, 1986.

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17

Costly grace 90-day devotional: A contemporary view of Bonhoeffer's The cost of discipleship. Abilene, Tex: Leafwood Publishers, 2010.

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18

Costly grace: A contemporary view of Dietrich Bonhoeffer's The cost of discipleship. Abilene, Tex: Leafwood Publishers, 2010.

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19

Poised for grace: Annotations on the Bhagavad Gita from a Tantric view. The Woodlands, TX: Anusara Press, 2008.

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20

Brooks, Douglas Renfrew. Poised for grace: Annotations on the Bhagavad Gita from a Tantric view. The Woodlands, TX: Anusara Press, 2008.

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21

Brooks, Douglas Renfrew. Poised for grace: Annotations on the Bhagavad Gita from a Tantric view. The Woodlands, TX: Anusara Press, 2008.

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22

Kampata, Rachel D. M. Teachers' and pupils' views on Grade 8-9 mathematics experiences across classrooms in Lusaka, Zambia. Birmingham: University of Birmingham, 1990.

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23

From grave to glory: Resurrection in the New Testament : including a response to Norman L. Geisler. Grand Rapids, Mich: Academie Books, 1990.

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24

Wardman, Mark. Making the grade: Views of higher education institutions, examining bodies and professional associations on TVEI : an evaluation report for the Training Agency. Sheffield: Training Agency, 1989.

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25

Services, United States Congress Senate Committee on Armed. Consideration of the nomination of Lieutenant General Buster C. Glosson, United States Air Force, to retire in grade: Report together with minority views. [Washington, D.C.?: U.S. G.P.O., 1994.

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26

Spaans, Ronny. Dangerous Drugs. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462982543.

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In the 17th century, the Dutch Republic was the centre of the world trade in exotic drugs and spices. They were sought after both as medicines, and as luxury objects for the bourgeois class, giving rise to a medical and moral anxiety in the Republic. This ambivalent view on exotic drugs is the theme of the poetry of Joannes Six van Chandelier (1620-1695). Six, who himself ran the drug shop ‘The Gilded Unicorn’ in Amsterdam, addresses a number of exotic medicines in his poems, such as musk, incense, the miracle drug theriac, Egyptian mumia, and even the blood of Charles I of England. In Dangerous Drugs, these texts are studied for the first time. The study shows how Six, through a process of self-presentation as a sober and restrained merchant, but also as a penitent sinner, thirsting for God’s grace, links early modern drug abuse to different desires, such as lust, avarice, pride and curiosity. The book shows also how an early modern debate on exotic drugs contributed to an important shift in early modern natural science, from a drug lore based on mythical and fabulous concepts, to a botany based on observation and systematic examination.
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27

Taguieff, Pierre-André. Sur la Nouvelle Droite: Jalons d'une analyse critique. Paris: Descartes & Cie, 1994.

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28

United States. Congress. Senate. Committee on Governmental Affairs. Look, Listen, and Live Stamp Act: Report of the Committee on Governmental Affairs, United States Senate, together with minority views to accompany S. 712 ... July 8, 1999. Washington: U.S. G.P.O., 1999.

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29

God made man and man made god: Collected essays on the unique view of man, the cosmos, grace, and deification that distinguishes Eastern Orthodoxy from Western Christianity. Belmont, Mass: Institute for Byzantine and Modern Greek Studies, c2010., 2010.

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30

Dalby, Elizabeth Anne. A comparative study examining the current leadership and clinical skills of both the 'G' grade ward sister and the 'G' grade sister working within critical care to identify what skills they possess now and what will be required in the future: An interpretation of perceptions and views. Leicester: De Montfort University, 2003.

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31

K-12th grade math and science education: The view from the blackboard : hearing before the Committee on Science, House of Representatives, One Hundred Seventh Congress, first session, March 7, 2001. Washington: U.S. G.P.O., 2001.

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32

Boston, Thomas. A view of the covenant of grace from the sacred records: Wherein the parties in that covenant, ... together with the trial of a saving personal inbeing in it, and the way of instating sinners therein, unto their eternal salvation. Lewes: Focus Christian Ministries Trust, 1990.

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33

Neville, Peter. Winston Churchill: Statesman or opportunist? London: Hodder & Stoughton, 1996.

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34

Winston Churchill: Statesman or opportunist? London: Hodder & Stoughton, 1996.

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35

Harold, Bloom. Grace Paley/Modern Critical Views-Series 2. Chelsea House Pub (L), 1994.

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36

Sufficient Saving Grace: John Wesley's Evangelical Arminianism (Paternoster Biblical & Theological Monographs). Paternoster Pr Ltd, 2001.

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37

Grace Under Fire: Barbara Jordan's Rhetoric of Watergate, Patriotism, and Equality. Third World Press, 2007.

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38

Taylor, Karen. My View Through Grace. Archway Publishing, 2018.

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39

Judgment & Justification In Early Judaism And The Apostle Paul. Hendrickson Publishers, 2006.

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40

Palmer, Thomas. Jansenism and England. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.001.0001.

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This book examines the impact in mid- to later seventeenth-century England of the major contemporary religious controversy in France, which revolved around the formal condemnation of a heresy popularly called Jansenism. The associated debates involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. The book offers an analysis of the main themes of the controversy and an account of instances of English interest, arguing that English Protestant theologians who were in the process of working out their own views on basic theological questions recognized the relevance of the continental debates. The arguments evolved by the French writers also constitute a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who overvalued the powers of human nature, the English writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasized man’s contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue. These assessments are challenged here. Nevertheless, these theologians did encourage greater individualism. Focusing on the affective experience of conversion, they developed forms of moral rigorism which represented, in both cases, an attempt to provide a reliable basis for Christian faith and practice in the fragmented intellectual context of post-Reformation Europe.
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41

Ivery, Martha. Grave with a View. Press-Tige Publishing Company, 2001.

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42

Bennett, Christopher. Grace, Freedom, and the Expression of Emotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198766858.003.0010.

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Schiller’s discussion of the expression of emotion takes place in the context of his arguments for the importance of grace. The expressions of emotion that help to constitute grace, on Schiller’s view, are neither physiological changes that accompany emotion, nor expressions in art, but rather gestures. Schiller notices that actions like this pose a problem for what he takes to be an attractive, Kantian conception of freedom. Schiller accepts that action out of emotion cannot be explained simply mechanistically, and accepts the Kantian conception of freedom as spontaneity; but he breaks new ground in asking how that view is to be reconciled with the fact that sometimes we act expressively, out of emotion. His answer has to do with the synthesis of the different sides of human nature in grace. The ideal of grace is an ideal where we act expressively yet freely.
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43

Boston, Thomas. A View of the Covenant of Grace. Christian Focus Publications Ltd, 1990.

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44

Mickle, Steve, and Rich Hillman. Death Is....: Lighthearted Views of a Grave Situation. Ultramarine Publishing Company, Inc., 1993.

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45

Ickovic, Paul. Kafka's Grave and Other Stories. Okapi Editions, 1987.

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46

Stump, Eleonore. Willing What God Wills. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813866.003.0006.

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This chapter takes as its starting point the Thomistic interpretation of the doctrine of the atonement, on which the role of the atonement is to bring a human person into a life in grace; and it argues against one interpretation—Eckhart’s or else an Eckhart-like interpretation—of what a life in grace is. Understanding the internal psychic state of a person in grace is a help to understanding the atonement, but this chapter argues that the psychic state Eckhart recommends for life in grace is actually pernicious to the traditionally understood purpose of both suffering and atonement. Whatever the internal configuration is of a human person in a condition of mutual indwelling with God, it is not the self-destructive absence of desire urged by Eckhart. Aquinas’s view that Christ’s prayer in the Garden of Gethsemane is the model for such a state is much more promising.
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47

Shadle, Matthew A. John Paul II’s Centesimus Annus. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190660130.003.0014.

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Pope John Paul II wrote his 1991 encyclical Centesimus Annus to offer a Catholic vision of political and economic life after the collapse of communism in Eastern Europe and the democratization of many countries in Latin America and Asia. The encyclical provided a stronger defense of the free-market economy than had previous Catholic social teaching, and neoconservative Catholics saw it as a vindication of their views. Centesimus Annus also harshly condemns consumerism, however, and proposes that the state has a greater role in ensuring that the economy serves the common good than do the neoconservatives. John Paul II recognizes the essential role of human creativity and ingenuity in the economy, but balances this by emphasizing that the human person is the recipient of God’s grace.
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48

Social Studies A Childs View Grade 1. Harcourt School Publishers, 2005.

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49

Palmer, Thomas. Jansenist Augustinianism and the Springs of Pastoral Rigorism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.003.0006.

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The central controversy surrounding Jansenism concerned its alleged heterodoxy in respect to divine grace and human liberty. Five propositions regarding fallen human nature, the operation of grace, and the ability of man to cooperate with it were extracted from Jansen’s Augustinus, and condemned by Innocent X in 1653. The Jansenists denied that they maintained the propositions in the condemned sense. Their position was framed against a teaching developed by Molina and other Jesuits (analysed in section II), which, they claimed, attributed so much power to fallen nature as to fall into Pelagianism. The chapter balances accounts which relate the Jansenists’ moral rigorism wholly to their pessimistic assessment of human nature and their predestinarianism. They aimed to establish human freedom and the responsibility of each individual for his own conversion, and the counterpoint to their view of the fall was a mystical optimism regarding the destiny of nature under grace.
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50

The Book of Grace (A Cosmic View of The Bible). Eden Valley Press, 2001.

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