Bücher veröffentlicht von Lighthouse Publishing

Fifteen years after sending her college sweetheart off to Vietnam, Barbara Mayfield travels to a reunion of her Colorado alma mater, hoping that time has not run out for her. All she has are memories of Rick Jenkins, the California surfer boy who vagrantly stole her heart and left her tearfully standing at the station. Their adventures take them from the white slopes of the Rockies to the wild surf of the Pacific.   But the war is not the only obstacle separating the couple. Their differing spiritual views often cause a rift in their relationship. Barbara must decide if she can forget the past and trust God enough for her future—with or without Rick.

The mantra of the New Age Religion says all men are gods. It is the same lie the Serpent told Eve in the Garden of Eden. “Eat of the Tree of the Knowledge of Good and Evil and you shall be as gods,” he said.   A time travel experiment opens a window on the events of Easter week and an opportunity for the New Age scoffers to prove Christianity is a hoax. Modern technology sends a team of five time travelers back to the trial, Crucifixion, and Resurrection of Christ. Did Jesus die on the cross and did he arise from the grave? Is the central tenet of Christianity true or was His body stolen by His disciples to perpetuate the biggest hoax in history?   Would the Time Travelers observations destroy the faith of millions and swell the ranks of New Age Religions? The witnesses return to tell the truth and breathe new life into an age old story and bring the message to a weary world that Christ’s return to Earth is imminent.

Teenagers John and Kaitlyn Rivers have a simple life in their 1870s outpost, running their family's general store for the surrounding communities and operating the stagecoach stop. But one stormy night, the stage's visit is anything but ordinary. Kidnappings, attacks, and shady characters change a usually boring existence into a fight for life.  Confronted with their past, John and Kaitlyn begin to unravel a mystery that left them survivors of not one, but two kidnapping attempts. Their questions uncover facts different than the truth they had always believed. Now they have to decide whom to trust - and the lives of those they care about depend on it.  The Vanishing Kidnapper follows John and Kaitlyn's harrowing adventures in the Wild West and their discovery that people are not always what they appear to be.

Have you ever wanted to ask Jesus a question? Perhaps a question about life in our modern times, rather than 2,000 years ago? Maybe even a tough question, one that relates to our current problems and difficulties. Wouldn’t it be interesting to hear what Jesus might have to say about the struggles we deal with on a daily basis? Or perhaps hear His views on other religions, other value systems, even gay marriage?  Have you ever had difficulty with prayer? Perhaps you just couldn’t find the right words, or maybe you were not in the right frame of mind, or your thoughts were too jumbled? I once got a tip on prayer from a good friend. He told me to get a chair for Jesus and imagine Him sitting in that chair. Then simply…talk to Him. Like a good friend, the good friend He really is!   So I went and got a rocking chair for Jesus, and I put it on my porch where I like to sit in the morning, and I began talking to Jesus… Just one struggling Christian talking to his Savior. But no porch is an island, and soon others came by to talk to Jesus: friends, family and acquaintances, with different problems, different questions, and different perspectives. Jesus has something to say to each of them, and it all centers on love and forgiveness.

No werewolves, no sorcery, no cell phones. Travel back to a time when God was honored above all - a time when integrity was the measure of success. Smoky Mountain Heritage Series will remind you of the fundamental values and faith that shaped our nation. With evil lurking in the hills of Cottonwood Cove, the Tucker family must look to God for divine guidance. Will Jeb's faith triumph or will he be forced to move his family from their beloved Smoky Mountains?

Reviews and comments from distinguished readers: Pastor Dan Zirkle of Our Finest Hour Church in Broken Arrow, OK is also radio host of the highly respected Our Finest Hour broadcast on OASIS Radio Network. Pastor Zirkle writes: "I have read Harriett Ford's booklet excerpted from Faith Says What God Says. In it, she offers brief meditations and prayers and presents vital healing truths, examples of divine healing, and practical ideas for making the truth become reality for the doer of the Word. If you are looking for nuggets to build your faith, especially in the area of divine healing, this book will encourage your walk with the God of supernatural healing." Dr. Marla Woodmansee, president and radio host of the popular Kingdom Xperience broadcast (FM 88.1, Branson, MO) is also producer of the Kingdom Xperience Magazine, is a Bible communicator, popular women's conference speaker, and much more. She holds a Master's Degree from Assembly of God Theological Seminary and has studied abroad in Israel's Jerusalem University. She has been instrumental in bringing nationally known speakers to the 2019, "It Is Possible" Branson Kingdom Xperience Summit. See her web site at (www.marlawoodmansee.org). Dr. Woodmansee writes: Harriett gives understanding and the full mind of God in this excellent book on healing. She encourages us to believe God's word and have faith to receive healing. Informative and empowering! These messages are right up there with Kenneth and Gloria's. I urged her to publish this collection of healing truths." Doctor Dave Walker, practicing physician and author of the best-selling God in the ICU, (which is listed on Page One of Amazon for inspirational biographies) has honored me with his comments. Dr. Walker regularly prays for his patients and has seen miraculous outcomes. He also observes that, impressive as the testimonies of healing miracles are, there is nothing more profound than a victorious attitude in those who are living with difficulty. He names heroes of the faith who live with missing limbs, terrible scars, etc., fearless witnesses for Jesus. Dave Roever, Joni Erickson Tada and soul-surfer Bethany Hamilton come to mind. Dr. Walker writes: "This is not the sort of book one can just glance at. There is so much good content and so much wisdom, obviously gained from experience. I'm thoroughly enjoying it and applying much, although one really needs it by one's bed or in the closet of one's quiet time. "It's also making me think. Dorelle and I have just been involved with the son of our neighbor, who had pancreatic cancer. We prayed with him so much, and I was standing on God's Word. God undertook in amazing ways. He developed a deep closeness to the Lord and when he was in the hospital the Lord spontaneously sent all the people with whom he needed to be reconciled, to visit him. However, in spite of our prayers-and the prayers of SO many-he died at the age of 49. As you say early on, there are still mysteries in healing, but that should not stop us from continuing to do what Jesus did and pray for the sick.

This is an excellent book that comes from the mind of St. Ambrose. It focuses on what happens after death and helps build our faith and confidence in the Lord that Jesus is our resurrection after we die. It teaches us to bow to the Lord and realize that his act on the cross is our bridge to salvation and ever-lasting life!

The book, On care to be had for the dead, I wrote, having been asked by letter whether it profits any person after death that his body shall be buried at the memorial of any Saint. The book begins thus: Long time unto your Holiness, my venerable fellow bishop Paulinus.

It is laid down at the outset that the customs of the holy life of the Church should be referred to the chief good of man, that is, God. We must seek after God with supreme affection; and this doctrine is supported in the Catholic Church by the authority of both Testaments. The four virtues get their names from different forms of this love. Then follow the duties of love to our neighbor. In the Catholic Church we find examples of continence and of true Christian conduct.

St. Augustinspeaks of this book in his Retractations, l. ii. c. 63, as follows: "I also wrote a book on Faith, Hope, and Charity, at the request of the person to whom I addressed it, that he might have a work of mine which should never be out of his hands, such as the Greeks call an Enchiridion (Hand-Book). There I think I have pretty carefully treated of the manner in which God is to be worshipped, which knowledge divine Scripture defines to be the true wisdom of man. The book begins: 'I cannot express,'" etc.1087 The Enchiridionis among the latest books of Augustin. It was written after the death of Jerome, which occurred Sept. 30, 420; for he alludes in ch. 87 to Jerome "of blessed memory" (sanctæ memoriæ Hieronymus presbyter). It is addressed to Laurentius, in answer to his questions. This person is otherwise unknown. One ms. calls him a deacon, another a notary of the city of Rome. He was probably a layman. The author usually calls the book "On Faith, Hope and Love," because he treats the subject under these three heads (comp. (I Cor. xiii. 13). He follows under the first head the order of the Apostles' Creed, and refutes, without naming them, the Manichæan, Apollinarian, Arian, and Pelagian heresies. Under the second head he gives a brief exposition of the Lord's Prayer. The third part is a discourse on Christian love.

Augustin has made no mention of this treatise in his book of Retractations; for the reason, no doubt, that it belonged to the collection of the Epistles, for which he designed a separate statement of Retractations. In all the mss. this work begins with his usual epistolary salutation: "Augustin, to his holy brethren and fellow-bishops Eutropius and Paulus." And yet, by general consent, this epistle has been received as a treatise, not only in those volumes of his works which contain this work, but also in the writings of those ancient authors who quote it. Amongst these, the most renowned and acquainted with Augustin's writings, Possidius (In indiculo, 4) and Fulgentius (Ad Monimum, i. 3) expressly call this work "A Treatise on the Perfection of Man's Righteousness." So far nearly all the mss. agree, but a few (including the Codd. Audöenensis and Pratellensis) add these words to the general title: "In opposition to those who assert that it is possible for a man to become righteous by his own sole strength." In a ms. belonging to the Church of Rheims there occurs this inscription: "A Treatise on what are called the definitions of Cœlestius." Prosper, in his work against the Collator, ch. 43, advises his reader to read, besides some other of Augustin's "books," that which he wrote "to the priests Paulus and Eutropius in opposition to the questions of Pelagius and Cœlestius." From this passage of Prosper, however, in which he mentions, but with no regard to accurate order, some of the short treatises of Augustin against the Pelagians, nobody could rightly show that this work On the Perfection of Man's Righteousness was later in time than his work On Marriage and Concupiscence, or than the six books against Julianus, which are mentioned previously in the same passage by Prosper. For, indeed, at the conclusion of the present treatise, Augustin hesitates as yet to censure those persons who affirmed that men are living or have lived in this life righteously without any sin at all: their opinion Augustin, in the passage referred to (just as in his treatises On Nature and Grace, n. 3, and On the Spirit and the Letter, nn. 49, 70), does not yet think it necessary stoutly to resist. Nothing had as yet, therefore, been determined on this point; nor were there yet enacted, in opposition to this opinion, the three well-known canons (6-8) of the Council of Carthage, which was held in the year 418. Afterwards, however, on the authority of these canons, he cautions people against the opinion as a pernicious error, as one may see from many passages in his books Against the two Epistles of the Pelagians, especially Book iv. ch. x. (27), where he says: "Let us now consider that third point of theirs, which each individual member of Christ as well as His entire body regards with horror, where they contend that there are in this life, or have been, righteous persons without any sin whatever." Certainly, in the year 414, in an epistle (157) to Hilary, when answering the questions which were then being agitated in Sicily, he expresses himself in the same tone, and almost in the same language, on sinlessness, as that which he employs at the end of this present treatise. "But those persons," says he (in ch. ii. n. 4 of that epistle), "however much one may tolerate them when they affirm that there either are, or have been, men besides the one Saint of saints who have been wholly free from sin; yet when they allege that man's own free will is sufficient for fulfilling the Lord's commandments, even when unassisted by God's grace and the gift of the Holy Spirit for the performance of good works, the idea is altogether worthy of anathema and of perfect detestation."

"After I had written 'on the Good of Marriage,' it was expected that I should write on Holy Virginity; and I did not delay doing so: and that it is God's gift, and how great a gift, and with what humility to be guarded, so far as I was able I set forth in one volume. This book begins."

Then follow four books which I wrote to Boniface, bishop of the Roman Church, in opposition to two letters of the Pelagians, because when they came into his hands he had sent them to me, finding in them a calumnious mention of my name. This work commences on this wise: "I had indeed known you by the praise of your renowned fame."

From the Retractations, Book II. Chap. 60. "Then also I wrote a Book against Lying, the occasion of which work was this. In order to discover the Priscillianist heretics, who think it right to conceal their heresy not only by denial and lies, but even by perjury, it seemed to certain Catholics that they ought to pretend themselves Priscillianists, in order that they might penetrate their lurking places. In prohibition of which thing, I composed this book. It begins: Multa mihi legenda misisti."

The person to whom I had addressed the three books entitled De Peccatorum Meritis et Remissione, in which I carefully discussed also the baptism of infants, informed me, when acknowledging my communication, that he was much disturbed because I declared it to be possible that a man might be without sin, if he wanted not the will, by the help of God, although no man either had lived, was living, or would live in this life so perfect in righteousness. He asked how I could say that it was possible of which no example could be adduced. Owing to this inquiry on the part of this person, I wrote the treatise entitled De Spiritu et Littera, in which I considered at large the apostle's statement, "The letter kills, but the spirit giveth life." In this work, so far as God enabled me, I earnestly disputed with those who oppose that grace of God which justifies the servances of the Jews, who abstain from sundry meats and drinks in accordance with their ancient law, I mentioned the "ceremonies of certain meats" [quarumdam escarum cerimoniæ]-a phrase which, though not used in Holy Scriptures, seemed to me very convenient, because I remembered that cerimoniæ is tantamount to carimoniæ, as if from carere, to be without, and expresses the abstinence of the worshippers from certain things. If however, there is any other derivation of the word, which is inconsistent with the true religion, I meant no reference whatever to it; I confined my use to the sense above indicated. This work of mine begins thus: "After reading the short treatise which I lately drew up for you, my beloved son Marcellinus," etc.

The work constitutes an exposition of the several clauses of the so-called Apostles' Creed. The questions concerning the mutual relations of the three Persons in the Godhead are handled with greatest fullness; in connection with which, especially in the use made of the analogies of Being, Knowledge, and Love, and in the cautions thrown in against certain applications of these and other illustrations taken from things of human experience, we come across sentiments which are also repeated in the City of God, the books on the Trinity, and others of his doctrinal writings. The passage referred to in the Retractations is as follows: About the same period, in presence of the bishops, who gave me orders to that effect, and who were holding a plenary Council of the whole of Africa at Hippo-Regius, I delivered, as presbyter, a discussion on the subject of Faith and the Creed. This disputation, at the very pressing request of some of those who were on terms of more than usual intimacy and affection with us, I threw into the form of a book, in which the themes themselves are made the subjects of discourse, although not in a method involving the adoption of the particular connection of words which is given to the competentes to be committed to memory.

Containing a particular refutation of the doctrine of these heretics regarding the origin and nature of evil; an exposure of their pretended symbolical customs of the mouth, of the hands, and of the breast; and a condemnation of their superstitious abstinence and unholy mysteries. Lastly, some crimes brought to light among the Manichæans are mentioned.

In the Confessions and the Letters, moreover, the Manichæans figure prominently. The treatises included in the present series may be said to fairly represent Augustin's manner of dealing with Manichæism. The Anti-Manichæan writings are found chiefly in vol. VIII. of the Benedictine edition, and in volumes I. and XI. of the Migne reprint. Augustin's personal connection with the sect extending over a period of nine years, and his consummate ability in dealing with this form of error, together with the fact that he quotes largely from Manichæan literature, render his works the highest authority for Manichæism as it existed in the West at the close of the fifth century.] Comp. also the Acts of Councils against the Manichæans from the fourth century onwards, in Mansi and Hefele [and Hardouin].

The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the great Father, nor will he enter here into any criticism of the text and truth of the documents, upon which the historical argument was so laboriously and peremptorily built, to the utter ignoring of the Donatist archives, and the protests of their scholars against the validity and integrity of their opponents' records. Both parties claimed to be the historic Catholic church; both were little apart in doctrine, worship, and polity; both tended toward externalism in piety; both accused one another of fraud in inventing records. Later Romanism in its bright spirit of selection took much spoil from either camp.

De Spiritu Sancto. The three books on the Holy Spirit may be considered as a continuation of the treatise of De Fide, and were also addressed to Gratian in compliance with his request, A.D. 381. In this treatise St. Ambrose shows that the Holy Spirit is God, and of one nature and substance with the Father and the Son. He makes use of the Greek writers, SS. Didymus, Basil the Great, and Athanasius, and was on this ground attacked by St. Jerome.

In "On the Duties of the Clergy" St. Ambrose gives a detailed and definitive instruction on how the early leaders of the Church should behave and how they should lead their flock. An important read for all of those called to become spiritual leaders. Aurelius Ambrosius, better known in English as Saint Ambrose (c. 330 - 4 April 397), was an archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. He is patron saint of Milan.

Jesus used parables, that were fictional, to make practical and spiritual points, provoke thought, and to enlighten. The Epic of God is a speculative fictional account of the epic story of our heroic God, lover, and savior from eternity past to eternity future. Though fictional, this story is based on Biblical history, hints, and prophesy, taken from scripture, made alive and knit together by the narrative of a watcher angel.