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So begins Sabine Baring-Gould's account of his journey on horseback around Iceland in 1862. Aged twenty-eight, the young writer and teacher was fascinated by the tradition of the Icelandic sagas, and this was the catalyst for his adventure and the book that emerged from it. His voyage took him from the then tiny settlement of Reykjavik through remote and hostile terrain, passing through the empty expanse of Iceland's countryside. He observed mountains and glaciers, volcanoes and geysers, wondering at the wild beauty of the landscape. He also recorded the rich flora and fauna that he saw-and, to his chagrin, that his companions shot.
In the process of writing two short collections of light hearted material, (one published and one yet to be published), the author became acutely aware that he could not continue forward without addressing what he considered to be the most important issues of human existence. All of us have asked ourselves the questions, "What is the meaning of life" and "Why am I here"? Some have rejected the idea of an eternal soul, some are undecided, while others are largely unconcerned, but the author has chosen to embrace the concept and run with it. He believes there is a single overriding mission for every individual alive today. The sole purpose of this life is to prepare for the next one, and every person has been given the ability to control his own destiny. When compared to eternity, our lives are like a single knot in a rope that stretches around the world. From the foundation of the earth, a plan has been in place to allow humanity to share the wonders of eternity with the Creator of all things. Those who follow that plan will be rewarded accordingly, while those who prefer to separate themselves from the influence of a Higher Power, will be granted their wish in eternity. If this book convinces one person to follow the plan that leads to redemption, then it will have been well worth the effort.
At the Rainbow's End is about the lives of Jefferson and Mary Bright, plantation owners, about their struggles and the struggles of recently freed slaves to survive in a newly ordered society. Lurking in the background is the Ku Klux Klan, who kill and threaten all who would oppose them in a desperate effort to restore the old order, an insurgency that fosters, among other things, jealousy and murder, and events that threaten Jefferson and Mary with more than the loss of a way of life.
When experiencing infertility, the unexpected happens. Your feelings about yourself and your relationship with others and your belief in God are confused and complicated. Dancing Upon Barren Land - Prayer, Scripture Reflections, and Hope for Infertility is a helpful companion for those dark, lonely days. *Specific Prayers Topics and Supporting Scripture *Helpful Truths to Living Life While You Wait *Supporting Ideas for Family Members or Friends *Resource Aid for Ministry Leader *Discussion Topics for Support Groups
Featuring the winning entries from the Owl Canyon Press Short Story Hackathon No. 3, chosen from 1100+ entries received from 40 countries.
More than twenty years in the making, Country Music Records documents all country music recording sessions from 1921 through 1942. With primary research based on files and session logs from record companies, interviews with surviving musicians, as well as the 200,000 recordings archived at the Country Music Hall of Fame and Museum's Frist Library and Archives, this notable work is the first compendium to accurately report the key details behind all the recording sessions of country music during the pre-World War II era. This discography documents--in alphabetical order by artist--every commercial country music recording, including unreleased sides, and indicates, as completely as possible, the musicians playing at every session, as well as instrumentation. This massive undertaking encompasses 2,500 artists, 5,000 session musicians, and 10,000 songs. Summary histories of each key record company are also provided, along with a bibliography. The discography includes indexes to all song titles and musicians listed.
Hanging on to my boogie board, I felt the riptide swirl me around. It relentlessly smashed me against the rocks and sucked me below the surface. I knew within minutes, I was going to die. Then came a God-given moment of elation as I was snatched from the churning seas by a native of St. Croix Virgin Island as he risked his life to reach down and pull me out. My joy was soon shattered by the gut-wrenching moment when I learned that another man from Denmark had perished in his valiant attempt to rescue me. He swam to me earlier without hesitation but had disappeared in the riptide. The intense drama continues on the sharp-edged lava rock cliff, as several people arrive to place themselves in harm way and finish rescuing me literally by their fingertips. So now comes the face-to-face moment with being met at the base of the cliff by an amazing lady of elegance, strength, and compassion. This new widow from Denmark exhibited the grandeur of a forgiving Danish society and their love for all mankind. This was the beginning of my boogie board ride to Denmark.
Indigenous societies around the world have been historically disparaged by European explorers, colonial officials and Christian missionaries. Nowhere was this more evident than in early descriptions of indigenous religions as savage, primitive, superstitious and fetishistic. Liberal intellectuals, both indigenous and colonial, reacted to this by claiming that, before indigenous peoples ever encountered Europeans, they all believed in a Supreme Being. The Invention of God in Indigenous Societies argues that, by alleging that God can be located at the core of pre-Christian cultures, this claim effectively invents a tradition which only makes sense theologically if God has never left himself without a witness. Examining a range of indigenous religions from North America, Africa and Australasia - the Shona of Zimbabwe, the "Rainbow Spirit Theology" in Australia, the Yupiit of Alaska, and the Māori of New Zealand – the book argues that the interests of indigenous societies are best served by carefully describing their religious beliefs and practices using historical and phenomenological methods – just as would be done in the study of any world religion.