“There was a certain rich man which had a steward, that was accused unto him, that he had wasted his goods: and he called him, and said unto him, How is it that I hear this of thee? Give account of thy stewardship; for thou mayest be no longer my steward. The steward said within himself, What shall I do, for my master will take away from me my stewardship? I cannot dig, and to beg I am ashamed. I wot what to do, that when I am put out of my stewardship, they may receive me into their houses. Then called he all his master’s debtors, and said unto the first, How much owest thou unto my master? And he said, An hundred tons of oil. And he said to him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, What owest thou? And he said, An hundred quarters of wheat. He said to him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely. For the children of this world are in their kind wiser than the children of light. And I say also unto you, Make you friends of the wicked mammon, that when ye shall have need, they may receive you into everlasting habitations.”

Parable Of The Wicked Mammon

William, Tyndale

CrossReach Publications

CreateSpace Independent Publishing Platform

Why God Used D. L. Moody

Dwight L. Moody. After our great generals, great statesmen, great scientists and great men of letters have passed away and been forgotten, and their work and its helpful influence has come to an end, the work of D. L. Moody will go on and its saving influence continue and increase, bringing blessing not only to every state in the Union but to every nation on earth. Yes, it will continue throughout the ages of eternity.  My subject is “Why God Used D. L. Moody,” and I can think of no subject upon which I would rather speak. For I shall not seek to glorify Mr. Moody, but the God who by His grace, His entirely unmerited favour, used him so mightily, and the Christ who saved him by His atoning death and resurrection life, and the Holy Spirit who lived in him and wrought through him and who alone made him the mighty power that he was to this world. Furthermore: I hope to make it clear that the God who used D. L. Moody in his day is just as ready to use you and me, in this day, if we, on our part, do what D. L. Moody did, which was what made it possible for God to so abundantly use him.

R. Torrey

Don't forget to check out these other related titles:   Luther at Coberg by J. G. Morris,  ISBN: 978-1530281541  Luther at Home by T. Stork ISBN: 978-1530254934  Many of the facts recorded in this little book are familiar to readers of Reformation history, but they have never before been brought together in a continuous narrative in the English language. They have been collected from numerous books concerning Luther, and the well-authenticated facts alone have been incorporated in this volume.  THE capture of Luther by order of the elector Frederick, after the departure of the Reformer from Worms, where he had been summoned to answer for his alleged heresies, and his detention in the castle of Wartburg from May 4, 1521, to March 2, 1522, have imparted an unspeakably great historical interest to this mediaeval fortress. It is situated on a hill nearly fourteen hundred feet high, a few miles distant from the town of Eisenach, in the territory of Saxe-Weimar. It was erected in the year 1070 by Lewis the Leaper, and was for two hundred years the residence of the landgraves of Thuringia. In 1264 that country came into the possession of Henry the Illustrious, who made the Wartburg his residence until his death, and his successors continued to occupy it until 1406. After this time the castle underwent many changes. It was inhabited by various noble families, of whom history gives very unsatisfactory and unreliable information; but this much is certain - that it has been the scene of some events of great historical importance. It was the theatre of the poetic contests of the Minnesingers in the year 1200 under Herman I., and was also rendered memorable in those early days as the residence of the holy Elizabeth, the wife of Herman, who, for her distinguished virtues, was canonized shortly after death. Various miracles are ascribed to her, and the steps leading to her tomb, in Marburg, are worn hollow by the knees of thousands of pilgrims who for nearly seven hundred years have visited her final resting-place to be healed of their various maladies by touching her magnificently-jewelled coffin.

Luther At Wartburg Castle

John, Morris

H. A. Ironside’s history of the so-called “Plymouth Brethren” stands today as one of the best and probably most readable histories of the movement ever written. Not only is it readable, but it is honest, and fair. This is a warts-and-all account written by a man who had a deep love for the movement he believed so strongly was a movement of God, and for the people who were involved in it. H. A. Ironside was involved in the movement for many years, and even after he took up the head pastorate of Moody Church, during those years he must have always kept a close eye on her, sharing in her joys as well as her sorrows. Ironside is one of the most well-known Evangelical authors of the 20th century and was affectionately known in his time as the Archbishop of Fundamentalism. In relation to the text itself it must be said that we have found a number of defective texts circulating online at the time of this printing, some charging a no small price for a butchered and mangled edition of this important history. We have endeavoured to present a text that is faithful to the original while being accessible in a modern format. We have found some editions with only 13 chapters, chapter 11 “The Open Brethren” being completely omitted, with the second half of chapter 10 missing also. These edition, even some of the better ones are missing key footnotes, italics and subdivision headers that Ironside had included in his original. You will find all 14 chapters in this edition. You will also find the original 5 appendixes here, which is another conspicuously absent  feature in some defective editions. That’s 6 whole chapters plus notes and formatting. Almost one third of the book! So rest assured you are not only getting one of the best written histories of the movement, but also the best modern reprint available today. And don’t forget we publish all of H. A. Ironside’s books in modern editions. Many of which are listed at the end of this book and can all be found through your favourite online booksellers.  Just search for CrossReach Publications! The image on the front cover is a photograph of Powerscourt House where the early Brethren assembled to have their prophecy conferences for a number of years.  That there was a very definite action of the Holy Spirit in exercising many widely separated believers simultaneously along similar lines, eventually bringing them into one outward fellowship, a careful study of the origin of the movement makes plain. As early as between 1812 and 1820, it is proven that letters passed between a group of Christians in New York City, seeking after a simpler and more Scriptural fellowship than they were enjoying, and another group of believers in Great Britain who were also dissatisfied with existing conditions. Some from among these companies were eventually identified with the Brethren, but the true beginning of the movement seems to have been in Ireland in the year 1825.  The preparation of these papers, in their original form as a series of articles in a periodical no longer published, Serving and Waiting, and in re-editing and adding more and later material for book publication, has been to me a definite labor of love. That the movement some of whose history I have endeavored to trace out has been, and still is, a very definite work of the Spirit of God, though like all other testimonies committed to man, seriously marred by the failing human element, is my sincere conviction. I have been importuned by many persons to put these papers in permanent form, but for a number of years have refrained from doing this for I was not clear as to whether the doing so would be for the glory of God and the blessing of souls or not. But after much exercise of heart, considerable prayer for guidance, and consultation with leading men among the assemblies of brethren who have encouraged me to accede to this request, I have gone over the original papers, endeavored to correct any inaccuracies, and added much additional material.

Historical Sketch Of The Brethren Movement

H. Ironside

But when we turn to Luke, Jesus is presented as Man in all perfection, the “Son of Man.” That is Luke’s favorite expression. As we examine this book carefully, we shall see many evidences of this. Luke dwells much on the prayer-life of Jesus Christ, and prayer, of course, is connected with His Manhood. Jesus never makes a move but He looks first to His Father in heaven. We see Him praying, praying, praying, as every important occasion arises. In this Gospel we also see frequently the Lord Jesus Christ as a guest in the homes of various people. He sat with them and ate with them, and talked over their problems. No other Gospel presents Christ going out to dinner so often as Luke does. Jesus shares their joys and sorrows and partakes of the good things that are presented to Him. When you meet a man at the dinner-table you find out what he really is. I had read forty or fifty biographies of Martin Luther, but he always seemed to be a figure on a pedestal until I read “Luther’s Table Talks.” Then I felt that he and I were friends. I felt that I knew the man as I could not have known him otherwise. So these accounts of Christ at the dinner-table give us an understanding of His Manhood, which we would not get in any other way.

Addresses On The Gospel Of Luke

WITHIN the phrase the “Ministry of the Word,” there is included the whole conception of the work of preaching as distinguished from that of serving tables. It should at once be recognized that this is a distinction which must be made in practice as well as in theory; but it is equally important that the distinction should be made intelligently, that is with scriptural warrant, rather than on the basis of prejudice or custom. It must be made in the interest of the work of preaching, not in that of the preachers. To say that, is simply to interpret at once the meaning of the Twelve when they took the action which set them apart from their brethren. They were not actuated by any desire to create an order of superiority for themselves, but wholly by a passion for the complete success of the particular work to which they were appointed. The work of serving tables is equally sacred. This is evident from the apostolic description of the character and qualifications of the men who were to be appointed to that work. They were to be men “of good report, full of the Spirit and of wisdom.” The two orders of the ministry were not intended to be conceived of as higher and lower. They were equally important and complementary. The work of each was dependent for complete success upon that of the other. Deacons might also be preachers, as we soon discover in the case of Philip the Evangelist. The probability is that in such a case the work of the Diaconate was given up. The story of Philip would lead us to that conclusion. But even if so, it was not because the work of serving tables was not most sacred, but because no man could perfectly fulfil the work of the service of the Word, while occupied in the doing of the other. All this will be even more clearly seen as we go forward with our study. Our first business must be that of attempting to get these fundamental conceptions clearly before us, for in proportion as we do so, we shall be the better prepared for the fuller considerations and applications which we propose. The two conceptions are suggested by the terms “The Ministry,” and “The Word.” The second of these reveals the central and supreme matter; while the first indicates the method by which the work is to be accomplished. We shall devote a Lecture to each. The first, that of the revelation of method suggested by the term “The Ministry,” is our subject now. In order to an understanding of the fundamental conception suggested by the term The Ministry, we will first examine the place which the term occupies in our paragraph, and then glance on to the development of the thought, as it is found in one outstanding passage in the apostolic writings. Taking the Revised Version, we find three words which we will note; in verse one, ministration; in verse two, serve; and in verse four, ministry. It will be granted at once that these three words represent the same idea. In the Greek New Testament this is even more apparent, where the words respectively are diakonia, diakonein, and diakonia, the first and the last being identical. The special word of our term then is the word diakonia, translated ministration in verse one, and ministry in verse four. What then, quite apart from any interpretation resulting from our habit and custom in the use of the word, is the first and simplest idea that it suggests?

Ministry Of The Word

G. Morgan

The Teaching of Christ

My purpose in this series of meditations is to consider His teaching on some of the great themes of supreme interest to men, and I propose to do that in the simplest way possible. Let it be understood that we start on the assumption that the New Testament view of the Person of Christ is to be accepted as true. I am not proposing a study of the words of Jesus, in order to lead to Christ. I rather desire to lead those who have already found Christ to a study of His words. In this, our first meditation, I propose to examine the claims which Christ made as to His own teaching. I take up the writings of other men, all of them valuable in greater or less degree—and it is always interesting to notice a man’s estimate of the value of the things he says himself—and this I have observed; that the greatest human teachers have always been reticent as to the ultimate authority of their teaching. They have always admitted that there is room for interpretation, for question, for further investigation. That note is entirely absent from the teaching of Christ. There is no apology. He never said, It is natural therefore to suppose; It may probably be; or Consult the authorities.

Teaching Of Christ

Dr. Aulén was Professor of Systematic Theology in the University of Lund, and this book is a translation of the Olaus Petri Lectures delivered by him before the University of Uppsala in March and April, 1930. The same lectures were also delivered in Germany in September, 1930, in a much condensed form, the eight lectures being brought down to three, with the title of Die drei Haupttypen des christlichen Versöhnungsgedankens, and were published in Zeitschrift für systematische Theologie, 1930, pp. 501–538. This book is strictly an historical study; it contains no personal statement of belief or theory of the Atonement. Its important and original contribution is its strong delineation of the view of the Atonement which is summed up in such phrases as ‘Christus Victor,’ and ‘God was in Christ reconciling the world to Himself’—the view that sets the Incarnation in direct connection with the Atonement, and proclaims that it is God Himself who in Christ has delivered mankind from the power of evil. As soon as the meaning of this view is grasped, the patristic teaching at once stands out as a strong, clear, and consistent whole, and it becomes impossible to doubt that it is this view which also dominates the New Testament; it has therefore every right to be called the typical Christian view, or, in Dr. Aulén’s phrase, the ‘classic’ idea of the Atonement. Evidently, too, it is to be distinguished from the view which grew up in the West on the basis of the forensic idea of sin as transgression of law, and which received its first clear formulation from Anselm; for that view regards the Atonement as not in the full sense God’s work, but rather as the act whereby man in Christ makes reparation for man’s sin. Dr. Aulén proceeds to show that Luther revived the classic idea of the Atonement with mighty power, but that Luther’s successors went back to the forensic view, which thus came to dominate orthodox Protestantism; and that the theologians of the ‘subjective’ or exemplarist view, which arose to challenge the accepted forensic theory, so far from returning to the classic idea, diverged from it still further, and concentrated their whole attention on the psychological process of man’s reformation. Dr. Aulén closes with the hopeful expectation that we shall yet see the classic idea of the Atonement return in its strength; for with all his restraint, he cannot conceal where his own sympathies lie.

Christus Victor

Gustaf Aulén

A. Hebert

The World's Last Night and Other Essays is a collection of essays by C. S. Lewis published in the United States in 1960. The title essay is about the Second Coming of Jesus Christ. The volume also contains a follow-up to his The Screwtape Letters in the form of "Screwtape Proposes a Toast." The second, fourth and fifth pieces were published in the U.K. in a volume called Screwtape Proposes a Toast and other pieces (1965); the first, sixth and seventh were published in the U.K. in Fern-seed and Elephants and other essays on Christianity (1975).  Contents "The Efficacy of Prayer" "On Obstinacy in Belief" "Lilies That Fester" "Screwtape Proposes a Toast" "Good Work and Good Works" "Religion and Rocketry" / "Will We Lose God in Outer Space" "The World's Last Night" / "Christian Hope - Its Meaning for Today"

World's Last Night

C. Lewis

I have no intention of explaining how the correspondence which I now offer to the public fell into my hands. There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight. The sort of script which is used in this book can be very easily obtained by anyone who has once learned the knack; but ill-disposed or excitable people who might make a bad use of it shall not learn it from me. Readers are advised to remember that the devil is a liar. Not everything that Screwtape says should be assumed to be true even from his own angle. I have made no attempt to identify any of the human beings mentioned in the letters; but I think it very unlikely that the portraits, say, of Fr. Spike or the patient’s mother, are wholly just. There is wishful thinking in Hell as well as on Earth. In conclusion, I ought to add that no effort has been made to clear up the chronology of the letters. Number XVII appears to have been composed before rationing became serious; but in general the diabolical method of dating seems to bear no relation to terrestrial time and I have not attempted to reproduce it. The history of the European War, except in so far as it happens now and then to impinge upon the spiritual condition of one human being, was obviously of no interest to Screwtape. C. S. LEWIS MAGDALEN COLLEGE July 5, 1941

The Screwtape Letters

C.S.LEWIS

See the best price to sell, buy, or rent books by CrossReach Publications. BookScouter helps to compare book prices from 25+ online bookstores and 30+ buyback vendors with a single search.

Books by CrossReach Publications