Fifty-two readings on living in intentional Christian community to spark group discussion. Gold Medal Winner, 2017 Illumination Book Awards, Christian Living Silver Medal Winner, 2017 Benjamin Franklin Award in Religion, Independent Book Publishers Association Why, in an age of connectivity, are our lives more isolated and fragmented than ever? And what can be done about it? The answer lies in the hands of God’s people. Increasingly, today’s Christians want to be the church, to follow Christ together in daily life. From every corner of society, they are daring to step away from the status quo and respond to Christ’s call to share their lives more fully with one another and with others. As they take the plunge, they are discovering the rich, meaningful life that Jesus has in mind for all people, and pointing the church back to its original calling: to be a gathered, united community that demonstrates the transforming love of God. Of course, such a life together with others isn’t easy. The selections in this volume are, by and large, written by practitioners—people who have pioneered life in intentional community and have discovered in the nitty-gritty of daily life what it takes to establish, nurture, and sustain a Christian community over the long haul. Whether you have just begun thinking about communal living, are already embarking on sharing life with others, or have been part of a community for many years, the pieces in this collection will encourage, challenge, and strengthen you. The book’s fifty-two chapters can be read one a week to ignite meaningful group discussion. Contributors include: John F. Alexander, Eberhard Arnold, J. Heinrich Arnold, Johann Christoph Arnold, Alden Bass, Benedict of Nursia, Christoph Friedrich Blumhardt, Leonardo Boff, Dietrich Bonhoeffer, Joan Chittister, Stephen B. Clark, Andy Crouch, Dorothy Day, Anthony de Mello, Elizabeth Dede, Catherine de Hueck Doherty, Fyodor Dostoyevsky, Jenny Duckworth, Friedrich Foerster, Richard J. Foster, Jodi Garbison, Arthur G. Gish, Helmut Gollwitzer, Adele J Gonzalez, Stanley Hauerwas, Joseph H. Hellerman, Roy Hession, David Janzen, Rufus Jones, Emmanuel Katongole, Arthur Katz, Søren Kierkegaard, C. Norman Kraus, C.S. Lewis, Gerhard Lohfink, Ed Loring, Chiara Lubich, George MacDonald, Thomas Merton, Hal Miller, José P. Miranda, Jürgen Moltmann, Charles E. Moore, Henri J. M. Nouwen, Elizabeth O’Connor, John M. Perkins, Eugene H.Peterson, Christine D. Pohl, Chris Rice, Basilea Schlink, Howard A. Snyder, Mother Teresa, Thomas à Kempis, Elton Trueblood, and Jonathan Wilson-Hartgrove.

Fifty-two readings to spark weekly group discussion on putting Jesus' most central teachings into practice. Jesus' most famous teaching, the Sermon on the Mount, possesses an irresistible quality. Who hasn't felt stirred and unsettled after reading these words, which get to the root of the human condition? This follow-up to the acclaimed collection Called to Community: The Life Jesus Wants for His People taps an even broader array of sources, bringing together prophetic voices from every era and a range of traditions to consider the repercussions of these essential words. More than a commentary or devotional, this book is designed to be read together with others, to inspire communities of faith to discuss what it might look like to put Jesus' teachings into practice today.

A radical vision for a society transformed by the teachings and spirit of Jesus. Do you feel powerless to change the injustice at every level of society? Are you tired of answers that ignore the root causes of human suffering? This selection of writings by Eberhard Arnold, who left a career and the established church in order to live out the gospel, calls us to a completely different way. Be warned: Arnold doesn't approach discipleship as the route to some benign religious fulfillment, but as a revolution-a transformation that begins within and spreads outward to encompass every aspect of life. Arnold writes in the same tradition of radical obedience to the gospel as his contemporaries Karl Barth and Dietrich Bonhoeffer.

Find the clarity of vision needed to win the daily battle that is life, and the inner anchor without which we lose our moorings. It is hard to exaggerate the significance of Inner Land, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life – from World War I, when he published the first chapter under the title War: A Call to Inwardness, to 1935, the last year of his life. Packed in metal boxes and buried at night for safekeeping from the Nazis, who raided the author’s study a year before his death (and again a year after it), Inner Land was not openly critical of Hitler’s regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author’s. At a glance, the focus of Inner Land seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in The Inner Life: “These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation...The only justification for withdrawing into the inner self to escape today's confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world.� Inner Land, then, calls us not to passivity, but to action. It invites us to discover the abundance of a life lived for God. It opens our eyes to the possibilities of that “inner land of the invisible where our spirit can find the roots of its strength and thus enable us to press on to the mastery of life we are called to by God.� Only there, says Eberhard Arnold, can our life be placed under the illuminating light of the eternal and seen for what it is. Only there will we find the clarity of vision we need to win the daily battle that is life, and the inner anchor without which we will lose our moorings.

The 40 short, pithy meditations in this collection witness to the fact that the birth of Jesus is more than history for those who feel their need of him. Christmas is the season of joy for good reason: it is the news of a savior being born, of light breaking into darkness, of God's peace and goodwill to all. But joy is more than merriment. For those who only want to have a good time or a feeling of togetherness, Christmas brings a temporary feeling of cheer. But for those who feel bankrupt, without real meaning or hope - either for themselves or for the world - Christmas can be genuinely life-changing.

A compelling collection of thoughts on child-rearing that emphasizes the necessity of bringing up every child as the individual God wants him or her to be in an often confusing and uncaring world. A wellspring of wisdom to return to again and again.

Why has God not answered my prayers? What should I be praying for? If everything I prayed for came true, would I be ready? In this spiritual classic, Eberhard Arnold mines the riches of biblical teaching on prayer and the example of Jesus, the Hebrew prophets, and the early Christians to point us back to the prayer that pleases God most - prayer that has the power to transform our lives and our world. In a new reflective response, much-loved author Richard J. Foster relates Arnold's words to our contemporary reality.

Arnold calls us to build up a just, peaceable society motivated by love.In the Sermon on the Mount, Jesus puts aside his usual parables and speaks plainly in language anyone can understand. Like Francis of Assisi and others, Arnold chose to live out Jesus’ teachings by embracing their self- sacrificing demands. In this collection of talks and essays, he calls us to live for the Sermon’s ultimate goal: the overturning of the prevailing order of injustice. In its place, Arnold writes, we must build up a just, peaceable society motivated by love.

Lightning and forest fires could strike terror in primitive humans, yet they also cherished fire as a life-giving gift from the gods. Eberhard Arnold surveys the symbolism of light and fire in the Bible, literature, and history to illuminate our love/fear relationship with God. The Holy Spirit, like fire, is a two-edged sword: it brings the blazing wrath of God's judgment, consuming all that is dead and cold in us, but also the radiant warmth of his love, mercy, and redemption. Though Inner Land was not explicitly critical of the Nazi regime, it nevertheless attacked the spirits that animated German society at the time: racism and bigotry, nationalistic fervor, mass hysteria, and materialism. The chapter "Light and Fire," in particular, was a deliberate public statement at a decisive moment of Germany's history. Eberhard Arnold sent Hitler a copy on November 9, 1933. A week later the Gestapo raided the community and ransacked the author's study. After this first raid, Eberhard Arnold asked two friends to pack the already printed signatures of Inner Land in watertight metal boxes and bury them at night for safekeeping. They later dug up Inner Land and smuggled it out of the country, publishing it in Lichtenstein after Eberhard Arnold's death. The fourth volume of five in Inner Land, Fire and Spirit contains two chapters, "Light and Fire" and "The Holy Spirit." About Innerland: It is hard to exaggerate the significance of Innerland, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life - from World War I, when he published the first chapter under the title War: A Call to Inwardness, to 1935, the last year of his life. Packed in metal boxes and buried at night for safekeeping from the Nazis, who raided the author's study a year before his death (and again a year after it), Innerland was not openly critical of Hitler's regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author's. At a glance, the focus of Innerland seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in The Inner Life: "These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation...The only justification for withdrawing into the inner self to escape today's confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world." Innerland, then, calls us not to passivity, but to action. It invites us to discover the abundance of a life lived for God. It opens our eyes to the possibilities of that "inner land of the invisible where our spirit can find the roots of its strength and thus enable us to press on to the mastery of life we are called to by God." Only there, says Eberhard Arnold, can our life be placed under the illuminating light of the eternal and seen for what it is. Only there will we find the clarity of vision we need to win the daily battle that is life, and the inner anchor without which we will lose our moorings.

What makes the Bible more than ink on paper? The living word, Eberhard Arnold writes, is greater than the words of the Bible, which even the devil used to tempt Jesus. The scriptures on their own can never produce the righteousness, mercy, and faithfulness that count before God. But when the Holy Spirit speaks this living word into the hearts of those who have set out on the way of discipleship to Christ, the deepest meaning of the scriptures are opened up to them. Those who have accepted this living word, which never contradicts the Bible, also agree with one another. Transformed from within, they receive the strength, clarity, and unity they need to carry out the task God has given them - to make God's kingdom a reality on earth. The final volume of five in Inner Land, The Living Word includes a preface by Eberhard Arnold's son J. Heinrich Arnold, who has written elsewhere: "My father not only believed that Inner Land was the most important book he had written; he also believed and told me that he included in this book everything in his life he had ever experienced of Christ, of the suffering of humankind, of the murderous spirit of mammon, of human life and divine life altogether." About Innerland: It is hard to exaggerate the significance of Innerland, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life - from World War I, when he published the first chapter under the title War: A Call to Inwardness, to 1935, the last year of his life. Packed in metal boxes and buried at night for safekeeping from the Nazis, who raided the author's study a year before his death (and again a year after it), Innerland was not openly critical of Hitler's regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author's. At a glance, the focus of Innerland seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in The Inner Life: "These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation...The only justification for withdrawing into the inner self to escape today's confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world." Innerland, then, calls us not to passivity, but to action. It invites us to discover the abundance of a life lived for God. It opens our eyes to the possibilities of that "inner land of the invisible where our spirit can find the roots of its strength and thus enable us to press on to the mastery of life we are called to by God." Only there, says Eberhard Arnold, can our life be placed under the illuminating light of the eternal and seen for what it is. Only there will we find the clarity of vision we need to win the daily battle that is life, and the inner anchor without which we will lose our moorings.

How did violence become OK? And is there any way back? At some point between George Floyd's killing on May 25 and the invasion of the US Capitol on January 6, America's consensus against political violence crumbled. Before 2020, almost everyone agreed that it should be out of bounds. Now, many are ready to justify such violence - at least when it is their side breaking windows or battling police officers. Something significant seems to have slipped. Is there any way back? As Christians, we need to consider what guilt we bear, with the rise of a decidedly unchristian "Christian nationalism" that historically has deep roots in American Christian culture. But shouldn't we also be asking ourselves what a truly Christian stance might look like, one that reflects Jesus' blessings on the peacemakers, the merciful, and the meek? Oscar Romero, when accused of preaching revolutionary violence, responded: "We have never preached violence, except the violence of love, which left Christ nailed to a cross." If we take Jesus' example and his call to nonviolence at face value, we're left with all kinds of interesting questions: What about policing? What about the military? What about participating in government? This issue of Plough addresses some of these questions and explores what a life lived according to love rather than violence might look like. In this issue: - Anthony M. Barr revisits James Baldwin's advice about undoing racism. - Gracy Olmstead describes welcoming the baby she did not expect during a pandemic. - Patrick Tomassi debates nonviolence with Portland's anarchists and Proud Boys. - Scott Beauchamp advises on what not to ask war veterans. - Rachel Pieh Jones reveals what Muslims have taught her about prayer. - Eberhard Arnold argues that Christian nonviolence is more than pacifism. - Stanley Hauerwas presents a vision of church you've never seen in practice. - Andrea Grosso Ciponte graphically portrays the White Rose student resistance to Nazism. - Zito Madu illuminates rap's role in escaping the violence of poverty. - Springs Toledo recounts his boxing match with an undefeated professional. You'll also find: - An interview with poet Rhina P. Espaillat - New poems by Catherine Tufariello - Profiles of Anabaptist leader Felix Manz and community founder Lore Weber - Reviews of Marly Youmans's Charis in the World of Wonders, Judith D. Schwartz's The Reindeer Chronicles, Chris Lombardi's I Ain't Marching Anymore, and Martin Espada's Floaters Plough Quarterly features stories, ideas, and culture for people eager to put their faith into action. Each issue brings you in-depth articles, interviews, poetry, book reviews, and art to help you put Jesus' message into practice and find common cause with others.

In these firsthand accounts of the early church, the spirit of Pentecost burns with prophetic force through the fog enveloping the modern church. A clear and vibrant faith lives on in these writings, providing a guide for Christians today. Its stark simplicity and revolutionary fervor will stun those lulled by conventional Christianity. The Early Christians is a topically arranged collection of primary sources. It includes extra-biblical sayings of Jesus and excerpts from Origen, Tertullian, Polycarp, Clement of Alexandria, Justin, Irenaeus, Hermas, Ignatius, and others. Equally revealing material from pagan contemporaries - critics, detractors, and persecutors - is included as well.

When troubled consciences find healing they become a force for good. The conscience, our inner moral compass, is a sensitive instrument meant to warn us against all that might endanger our life and happiness. Many today despise or ignore the conscience, calling its working unhealthy repression of natural urges, or rejecting any certainty in the name of relativism. Others are tormented by its accusations. In this little book, Arnold points the way to complete healing and restoration of even the most troubled conscience. When Christ's forgiveness sets the conscience free and floods it with his live-renewing spirit, it becomes an active force for good, giving us clarity in personal, social, and political questions and leading us to peace, joy, justice, and community. The Conscience is the second volume of five in Inner Land: A Guide into the Heart of the Gospel. About Inner Land A trusted guide into the inner realm where our spirits find strength to master life and live for God. It is hard to exaggerate the significance of Innerland, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life--from World War I, when he published the first chapter under the title War: A Call to Inwardness, to 1935, the last year of his life. Packed in metal boxes and buried at night for safekeeping from the Nazis, who raided the author's study a year before his death (and again a year after it), Innerland was not openly critical of Hitler's regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author's. At a glance, the focus of Innerland seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in The Inner Life:"These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation...The only justification for withdrawing into the inner self to escape today's confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world." Innerland, then, calls us not to passivity, but to action. It invites us to discover the abundance of a life lived for God. It opens our eyes to the possibilities of that "inner land of the invisible where our spirit can find the roots of its strength and thus enable us to press on to the mastery of life we are called to by God." Only there, says Eberhard Arnold, can our life be placed under the illuminating light of the eternal and seen for what it is. Only there will we find the clarity of vision we need to win the daily battle that is life, and the inner anchor without which we will lose our moorings.

What happens when we let the living God into our practical lives? Everyone is looking for deeper meaning in their lives and for personal peace as well as peace for all. But are we ready for what can happen when we invite the living God to rule our personal lives and transform us and our society? Where religion, self-help, and the political ideologies of left and right have failed us, God enters with power to break the grip of money, violence, and tribalism and bring about a new life of justice and fellowship. This book is not for those who look to spirituality as an escape from reality. But for those who hunger for change that is genuine and tangible, for a personal peace of heart that is inseparable from justice and peace between nations, Arnold's words will be a rousing encouragement to expect more than you ever dared hope. Experiencing God is the third volume in Inner Land: A Guide into the Heart of the Gospel

Eberhard Arnold describe la vida de la iglesia primitiva, proporciona el contexto religioso e historico y analiza la vitalidad de una fe primitiva y espiritual. En este libro breve, Eberhard Arnold describe la vida de la iglesia primitiva. Proporciona el contexto religioso e historico, analiza la vitalidad de una fe primitiva y espiritual a la luz de su inspiracion -las ensenanzas de Cristo y sus apostoles- y la contrasta con la religion institucionalizada de los siglos posteriores. El cuadro que Arnold presenta refleja una fe y un modo de vida que arden con fervor y devocion. Esos hombres y mujeres mostraron una firme lealtad hacia el reino de Dios y una voluntad de sacrificar todo por su causa.

A trusted guide into the inner realm where our spirits find strength to master life and live for God. It is hard to exaggerate the significance of Innerland, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life--from World War I, when he published the first chapter under the title War: A Call to Inwardness, to 1935, the last year of his life. Packed in metal boxes and buried at night for safekeeping from the Nazis, who raided the author's study a year before his death (and again a year after it), Innerland was not openly critical of Hitler's regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author's. At a glance, the focus of Innerland seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in The Inner Life:"These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation...The only justification for withdrawing into the inner self to escape today's confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world." Innerland, then, calls us not to passivity, but to action. It invites us to discover the abundance of a life lived for God. It opens our eyes to the possibilities of that "inner land of the invisible where our spirit can find the roots of its strength and thus enable us to press on to the mastery of life we are called to by God." Only there, says Eberhard Arnold, can our life be placed under the illuminating light of the eternal and seen for what it is. Only there will we find the clarity of vision we need to win the daily battle that is life, and the inner anchor without which we will lose our moorings.

Eberhard Arnold (1883-1935) fue una de las figuras cristianas mas notables del siglo XX. En los anos posteriores a la primera guerra mundial, abandono su carrera como teologo universitario para vivir el espiritu radical del Sermon del monte. Con su familia y un pequeno circulo de amigos fundo el Bruderhof, una comunidad arraigada en la tradicion anabautista. En sus escritos, preocupados por la busqueda de la paz, la comunidad y el llamamiento a una revolucion del espiritu, se escucha el reto evangelico que invita a vivir comprometidamente desde la autenticidad personal. Menos conocido en el mundo hispanohablante, este libro brinda la oportunidad de leer una seleccion de escritos que permiten escuchar su voz profetica.

In the Sermon on the Mount, Jesus puts aside his usual parables and speaks plainly in language anyone can understand. Like Francis of Assisi and others, Arnold chose to live out Jesus teachings by embracing their self- sacrificing demands. In this collection of talks and essays, he calls us to live for the Sermon s ultimate goal: the overturning of the prevailing order of injustice. In its place, Arnold writes, we must build up a just, peaceable society motivated by love."

Hans-Joachim Eberhard und Arnold Krosta entwickeln auf der Grundlage einer umfassenden Sichtung der Freundschaftsforschung und mittels einer qualitativ-psychoanalytischen Untersuchung anhand von Gruppendiskussionen eine Theorie der Freundschaft von 20- bis 40jahrigen Berlinern."

Dieser Buchtitel ist Teil des Digitalisierungsprojekts Springer Book Archives mit Publikationen, die seit den Anfangen des Verlags von 1842 erschienen sind. Der Verlag stellt mit diesem Archiv Quellen fur die historische wie auch die disziplingeschichtliche Forschung zur Verfugung, die jeweils im historischen Kontext betrachtet werden mussen. Dieser Titel erschien in der Zeit vor 1945 und wird daher in seiner zeittypischen politisch-ideologischen Ausrichtung vom Verlag nicht beworben.

Dieser Buchtitel ist Teil des Digitalisierungsprojekts Springer Book Archives mit Publikationen, die seit den Anfangen des Verlags von 1842 erschienen sind. Der Verlag stellt mit diesem Archiv Quellen fur die historische wie auch die disziplingeschichtliche Forschung zur Verfugung, die jeweils im historischen Kontext betrachtet werden mussen. Dieser Titel erschien in der Zeit vor 1945 und wird daher in seiner zeittypischen politisch-ideologischen Ausrichtung vom Verlag nicht beworben.