Each chapter gives material for the members of the group to read in advance. There is a framework or plan for a group meeting, with detailed ideas for activities and discussion. There is also general advice about group processes, including recruiting and running such groups. There is a framework for prayer, and biblical themes to be considered in context. The sessions are equally for seekers and confirmation candidates, and for teenagers as well as adults.

Found in Common Worship: Times and Seasons, The Way of the Cross is a series of scripture-based devotions for personal or group use in Lent and Holy Week. Similar in intent to the traditional Stations of the Cross, it focuses wholly on the biblical narrative of the passion, death and resurrection of Jesus. This seasonal companion provides the sequence of fifteen meditations appears in full, including opening and concluding prayers. Each is accompanied by three short reflections from different perspectives by three of today's very best spiritual writers: - Paula Gooder offers reflections on the scriptural narratives; - Stephen Cottrell considers the story from the perspective of personal discipleship; - Philip North explores the story's challenge to mission and witness.

Prayer, the greatest fringe benefit of being a Christian, is God's enticement to get our attention. He likes our company. Access to God means access to ultimate power. We are all on level ground here. Whether you are middle class, aristocratic, royal, rich, poor, red, yellow, black, or white, you are valued by your heavenly Father as much as anybody who has ever lived. God will take on your case as if you were the most important person who ever lived. Prayer gives you that privilege--access to ultimate power. God can make anything happen. He can heal. Solve any problem. Change your financial situation. Vindicate. Open doors. Cause everything that has happened in your past (whether it was right or wrong or whether you were right or wrong) to work together for good (Rom. 8:28). Prayer is one of the most fundamental practices of the Christian faith, yet how many of us really commit adequate time to talking to God? As R. T. Kendall points out in Did You Think to Pray? we can only benefit from spending more time with Him.

In the year 726 C.E., the Byzantine emperor Leo III issued an edict declaring images to be idols, forbidden by Exodus, and ordering all such images in churches to be destroyed. Thus commenced the first wave of Byzantine iconoclasm, which ran its violent course until 787, when the underlying issues were temporarily resolved at the Second Council of Nicaea. In 815, a second great wave of iconoclasm was set off, only to end in 842 when the icons were restored to the churches of the East and the iconoclasts excommunicated. The iconoclast controversies have long been understood as marking major fissures between the Western and Eastern churches. Thomas F. X. Noble reveals that the lines of division were not so clear. It is traditionally maintained that the Carolingians in the 790s did not understand the basic issues involved in the Byzantine dispute. Noble contends that there was, in fact, a significant Carolingian controversy about visual art and, if its ties to Byzantine iconoclasm were tenuous, they were also complex and deeply rooted in central concerns of the Carolingian court. Furthermore, he asserts that the Carolingians made distinctive and original contributions to the whole debate over religious art. Images, Iconoclasm, and the Carolingians is the first book to provide a comprehensive study of the Western response to Byzantine iconoclasm. By comparing art-texts with laws, letters, poems, and other sources, Noble reveals the power and magnitude of the key discourses of the Carolingian world during its most dynamic and creative decades.

This book delineates the individualist "interpretation problem" that has long beset Protestant biblical interpretation, and engages theological resources that could serve to move beyond it. Lauren Smelser White argues that readers of Scripture-specifically those who long to submit their lives to God's transforming Word, which they believe the Bible discloses-ought to reckon with the participatory role that human bodies (corporeal and corporate) play in producing revelation's norms. Such a reckoning need not entail giving up on Scripture delivering the life-changing address of a divine Other. In support of that claim, White distills a picture of revelation as a divine-human discursive encounter: a process wherein our hermeneutic constructions are incorporated into the Word's self-disclosure, and whereby interpreters who embrace this venture in vulnerability may experience graced transformation. The work concludes by proposing that this "Christomorphic" interpretation process is analogous to a mother's embodied responsiveness in caring for her child. Such a hermeneutic paradigm suggests distinctive commitments from communities who desire to cooperate with the Holy Spirit in interpretive acts.