50 People Every Christian Should Know: Learning from by Warren W. Wiersbe

By Warren W. Wiersbe

Locate energy of their stories.

We all desire thought to guide lives that honor God. whilst our religion is susceptible or the pressures of the area appear overwhelming, remembering the nice women and men of the previous can motivate us to renewed energy and objective. Our non secular struggles aren't new, and the tales of these who've long past prior to may help cleared the path to our personal victories.

50 humans each Christian should still Know offers a glimpse into the lives of such humans as:

•Charles H. Spurgeon
•G. Campbell Morgan
•A. W. Tozer
•Fanny Crosby
•Amy Carmichael
•Jonathan Edwards
•James Hudson Taylor

Combining the tales of 50 of those devoted women and men, loved writer Warren W. Wiersbe provides you with perception and encouragement for life's doubtful journey.

Warren W. Wiersbe is a former pastor of the Moody Church and writer or editor of greater than a hundred and fifty books, together with On Being a Servant of God and The Bumps Are What You Climb On. He lives along with his spouse Betty in Lincoln, NE, the place he keeps to jot down and to mentor more youthful pastors.

This e-book combines Wiersbe's Living with the Giants and Victorious Christians you might want to Know, plus a brand new preface and new biographies.

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Additional resources for 50 People Every Christian Should Know: Learning from Spiritual Giants of the Faith

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Praed. sanc. ” 50. Ibid. ” 51. See ord. ” 52. The term “fideism” is, I believe, unfortunate; like the term “ontologism,” it carries misleading historical overtones and recalls the fideism of Huet (1630–1721) or the traditionalism of Bonald (1754–1840) and of Lamennais (1781–1854), in accord with which all knowledge had to begin with an act of faith. 16 Augustine & Neoplationism addressing human reason as such; it becomes necessarily a knowledge reserved for the faithful alone. ”53 Obviously the question of whether there can be an Augustinian philosophy becomes more difficult once the act of believing is seen to be a free gift of God and not something entirely up to us so that we can believe if we want to do so.

There is a nature changeable in places and times, such as the body, and there is a nature not changeable in place at all, but changeable only in time, such as the soul, and there is a nature which cannot change either in place or in time. ”76 Robert O’Connell has pointed to this three-tiered view of reality 73. ” 74. Ibid. ” 75. Galileo Galilei, “Lettre à Christine de Lorraine, Grand-Duchesse de Toscane (1615), traduction et présentation par François Russo,” Revue d’histoire des sciences et de leurs applications 17 (1964): 332–366; cited from BA 48, 177n20 (my translation).

F. J. Thonnard, while admitting that Augustine did not formally create a philosophical system, holds that it is possible to make explicit Augustine’s philosophy. He points to three conditions of an Augustinian philosophy that were articulated by Fulbert Cayré: if the philosophical questions that Saint Augustine has dealt with were studied by him in a rational manner and not merely from the perspective of faith; 2) if these questions include all the major problems posed by every philosophy worthy of the name; 3) if the solutions that he brings to them are tied together by common principles capable of giving to the whole a solid coherence.

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