The Labour Church was an organisation fundamental to the British socialist movement during the formative years of the Independent Labour Party (ILP) and Labour Party between 1891 and 1914. It was founded by the Unitarian Minister John Trevor in Manchester in 1891 and grew rapidly thereafter. Its political credentials were on display at the inaugural conference of the ILP in 1893, and the Labour Church proved a formative influence on many pioneers of British socialism. This book provides an analysis of the Labour Church, its religious doctrine, its socio-political function and its role in the cultural development of the early socialist arm of the labour movement. It includes a detailed examination of the Victorian morality and spirituality upon which the life of the Labour Church was built. Jacqui Turner challenges previously held assumptions that the Labour Church was irreligious and merely a political tool. She provides a new cultural picture of a diverse and inclusive organisation, committed to individualism and an individual relationship with God. As such, this book brings together two major controversies of late-Victorian Britain: the emergence of independent working-class politics and the decline of traditional religion in a work which will be essential reading for all those interested in the history of the labour movement.

What do you do when you feel unworthy? How do you find freedom from shame, guilt, and sin?

We've boiled down the message of Christianity to being imperfect people who have been forgiven. But what if the message isn't just about what Christ has done for us--forgiving our sins so we can go to heaven one day--but also about what He has done to us?

Life is filled with shame, guilt, sin, and hurt. These things have convinced us that we're flawed, we're not enough, and that something is uniquely wrong with who we are. And quite honestly, we look to Christianity for help and the message we often hear leaves us disappointed, doubtful, and disillusioned.

Zach Maldonado has experienced this firsthand. But he's discovered that who we truly are is not found in what we've done or what we've gone through. In Perfect and Forgiven, Zach takes us into his own journey of identity, and with humor, vulnerability, and a unique story-driven format, reveals how to live free from shame, guilt, and sin.

Through understanding who you are in Christ, you can begin to live free from the shame that condemns you, the guilt that riddles you, and the sin that entangles you.

This is open access under a CC BY 4.0 licenseThe history of Charismatic Christianity in the Nordic countries reaches as far back as Pentecostalism itself. The bounds of these categories remain a topic of discussion, but Nordic countries have played a vital role in developing this rapidly spreading form of world-wide Christianity. Until now, research on global Charismatic Christianity has largely overlooked the region. This book addresses and analyzes its historical and contemporary trajectories in Finland, Norway, and Sweden. Through a selection of cases written by Nordic scholars from various disciplines, it demonstrates historical and contemporary diversity as well as interconnections between local, national, and global currents. Highlighting change and continuity, the anthology reveals new aspects of Charismatic Christianity.

Few cultural issues alarm conservative Protestant families and communities like the seemingly ubiquitous threat of pornography. Thanks to widespread access to the internet, conservative Protestants now face a reality in which every Christian man, woman, and child with a smartphone can access limitless pornography in their bathroom, at work, or at a friend's sleepover. Once confident of their victory over pornography in society at large, conservative Protestants now fear that "porn addiction" is consuming even the most faithful. How are they adjusting to this new reality? And what are its consequences in their lives? Drawing on over 130 interviews as well as numerous national surveys, Addicted to Lust shows that, compared to other Americans, pornography shapes the lives of conservative Protestants in ways that are uniquely damaging to their mental health, spiritual lives, and intimate relationships. Samuel L. Perry demonstrates how certain pervasive beliefs within the conservative Protestant subculture unwittingly create a context in which those who use pornography are often overwhelmed with shame and discouragement, sometimes to the point of depression or withdrawal from faith altogether. Conservative Protestant women who use pornography feel a "double shame" both for sinning sexually and for sinning "like a man," while conflicts over pornography in marriages are escalated by patterns of lying, hiding, blowing up, or threats of divorce. Addicted to Lust shines new light on one of the most talked-about problems facing conservative Christians.

Few figures in history have defined their time as dramatically as Martin Luther. And few books have captured the spirit of such a figure as truly as this robust and eloquent life of Luther. A highly regarded historian and biographer and a gifted novelist and playwright, Richard Marius gives us a dazzling portrait of the German reformer--his inner compulsions, his struggle with himself and his God, the gestation of his theology, his relations with contemporaries, and his responses to opponents. Focusing in particular on the productive years 1516-1525, Marius' detailed account of Luther's writings yields a rich picture of the development of Luther's thought on the great questions that came to define the Reformation.

Marius follows Luther from his birth in Saxony in 1483, during the reign of Frederick III, through his schooling in Erfurt, his flight to an Augustinian monastery and ordination to the outbreak of his revolt against Rome in 1517, the Wittenberg years, his progress to Worms, his exile in the Wartburg, and his triumphant return to Wittenberg. Throughout, Marius pauses to acquaint us with pertinent issues: the question of authority in the church, the theology of penance, the timing of Luther's "Reformation breakthrough," the German peasantry in 1525, Muntzer's revolutionaries, the whys and hows of Luther's attack on Erasmus.

In this personal, occasionally irreverent, always humane reconstruction, Luther emerges as a skeptic who hated skepticism and whose titanic wrestling with the dilemma of the desire for faith and the omnipresence of doubt and fear became an augury for the development of the modern religious consciousness of the West. In all of this, he also represents tragedy, with the goodness of his works overmatched by their calamitous effects on religion and society. "