In his Through New Eyes commentary on Hebrews, Douglas Wilson reviews the epistle writer's use of typology in describing the new covenant under the new high priest, Jesus Christ.

Discover how to expand your ministry by teaming up with so-called rival organizations rather than vying for donations. With a countercultural message, a Christlike model, and real-world examples, Greer and Horst reveal the key to revitalizing your ministry, sharing how you can multiply its impact by collaborating rather than competing with others.

Gerald R. McDermott explores the question, "Why are there other religions?" He looks at teaching from the Old and New Testaments and from a number of key teachers from the early church to suggest an answer to this perplexing but intriguing question.

Who gets to narrate the world? The late Robert Webber believed this question to be the most pressing issue of our time. Christianity in America, he preached, will not survive if Christians are not rooted in and informed by the uniquely Christian story that is the gospel of Jesus Christ. This is the burden of Webber's final book, Who Gets to Narrate the World?: Contending for the Christian Story in an Age of Rivals. Convinced that American evangelicals are facing the demise of their entire way of life and faith, Webber challenges his readers to rise up and engage both the external and internal challenges confronting them today. This means that Christians must repent of their cultural accommodation and reclaim the unique story--the Christian story--that God has given them both to proclaim and to live.

The idea of punishment after death—whereby the souls of the wicked are consigned to Hell (Gehenna, Gehinnom, or Jahannam)—emerged out of beliefs found across the Mediterranean, from ancient Egypt to Zoroastrian Persia, and became fundamental to the Abrahamic religions. Once Hell achieved doctrinal expression in the New Testament, the Talmud, and the Qur'an, thinkers began to question Hell’s eternity, and to consider possible alternatives—hell’s rivals. Some imagined outright escape, others periodic but temporary relief within the torments. One option, including Purgatory and, in the Eastern Orthodox tradition, the Middle State, was to consider the punishments to be temporary and purifying. Despite these moral and theological hesitations, the idea of Hell has remained a historical and theological force until the present.In Hell and Its Rivals, Alan E. Bernstein examines an array of sources from within and beyond the three Abrahamic faiths—including theology, chronicles, legal charters, edifying tales, and narratives of near-death experiences—to analyze the origins and evolution of belief in Hell. Key social institutions, including slavery, capital punishment, and monarchy, also affected the afterlife beliefs of Jews, Christians, and Muslims. Reflection on hell encouraged a stigmatization of "the other" that in turn emphasized the differences between these religions. Yet, despite these rivalries, each community proclaimed eternal punishment and answered related challenges to it in similar terms. For all that divided them, they agreed on the need for—and fact of—Hell.

Richard III is undoubtedly the dominant personality in this collection of essays, but not in his capacity as king of England. Richard was Duke of Gloucester far longer than he was king. For most of his career, he was a subject, not a monarch, the equal of the great nobility. He is seen here in the company of his fellows: Warwick the Kingmaker, Clarence, Northumberland, Somerset, Hastings a the Wydevilles. His relations with these rivals, all of whom submitted to him or were crushed, show him in different moods and from various vantage points.