100 books like Every Good Endeavor

I love participating in the creative process with my work. This book helped me understand that the creative process enables me to bring greater honor and glory to my God. It is helping me to better understand how entrepreneurship provides a great opportunity to commune with God and to know him better through my work.

This book helped me discover the potential God wants to unleash within me through my creative endeavors and can help others flourish. The creative process helps us see something bigger than anything any of us could ever make, that is, to engage with God, who meets all of our needs. 

This book does a phenomenal job of building on a biblical foundation to help readers see the relevance of their work to God and their spiritual journey. I love how this book helps me develop strategies for positioning my work to build an eternal legacy.

Jordan Raynor also helped me to see how my view of work can offer important insights about heaven. I feel affirmed in my career and the significant value it can bring to the kingdom of God. 

This is the most important book I have read in five years. Van Sloten helped me see that God reveals himself to me (and you) in “two books”: the Bible and the Creation. I now see that I have not taken this second book seriously enough.

Van Sloten uses the lens of science to probe more deeply into understanding our God. Through a deeper understanding of radiation therapy, our knee joints, exploring a giant squid, and seeing God’s beauty in DNA repair mechanisms, among other topics, we can learn and experience so much more about our God.

Knowing God is at the top of my list, and this book shows me how to advance up this pathway. 

Nelson believes that “how we view our work and how we do our work matters a great deal more than we might imagine” (14). A common tendency for me has been to view Sunday as worship and rest, and then I am off to work on Monday.

Nelson constructively bridges this gap with theological depth and practical counsel. He clarified God’s purposes for work in a way that helped me make the most of it while simultaneously joining God in his work.

Nelson notes how work shapes us; through it, we can shape the world around us and contribute to the common good. 

This is a wonderfully mind-expanding book which gently takes the history of philosophy that you think you know and turns it on its head. Most of the great critics of Christianity – Spinoza, Voltaire, Tom Paine, they’re all here – were not really, it turns out, atheists trying to tear it all up: they were idealistic, reforming believers who weren’t satisfied with churchy orthodoxies and wanted to purify religions that they thought had become corrupted. That made them maybe even fiercer in their criticisms, and it certainly meant they had unleashed forces they couldn’t control. But it means the moral force that drove anti-religious criticism during the Enlightenment was the desire, not to destroy religion, but to perfect it.

All who are convinced that the Middle Ages was a barbaric period in which emotions were on the whole angry and violent will quickly change their mind as soon as they pick up this book. It shows that, far from being a stagnant interlude between the richly emotional worlds of classical antiquity and our own age, the period we call the Middle Ages was in constant emotional ferment, drawing above all on the implications of Christ’s passion and what it meant for human sensibilities.

Beth Allison Barr is both a medieval historian and a Southern Baptist preacher’s wife.  Her mission with this book is to rock the foundation of the Southern Baptist Church’s dedication to complementarianism – the theological view that men and women have different but complementary roles within church and society. In theory, those roles are equal; in reality, women are relegated to a position as helpmate to their husbands and barred from teaching even children about the basics of their faith.

The SB Church argues that all of this is grounded in the Bible – but as a historian of medieval Christianity, Barr knows this is not the case. Using her training as a historian, Barr debunks this mythology, highlighting how women shaped early Christianity through their roles as mystics and theologians up until the Protestant Reformation, which wrought irreparable damage on women’s position in Christianity, enshrining their role as wife… show more.

Scholarly works that deal with the subject of near-death experiences in the history of religions are very rare.

This one also happens to be well-written, in a clear and accessible style. It contains a wealth of information about ideas of the afterlife in Late Antiquity that will be unfamiliar to even the most dedicated readers on the subject.

It’s also another great example of a rigorous, knowledgeable scholar concluding that visionary experiences such as NDEs contribute to the formation of afterlife beliefs.

By setting the context with chapters on “Journeys to paradise in the Jewish Apocalyptic tradition” and “Otherworld journeys in the Greco-Roman traditions,” Potthoff reminds us that Christianity did not develop in isolation but was one of various interlinked Mediterranean religions.

It also shows further how these kinds of beliefs and experiences are found around the world and throughout history. 

So many Christian churches struggle over who ought to lead. Do female priests/pastors fulfill or discount God’s intentions? How does one know? Scripture? Tradition?

Macy digs into the long-term history and finds that women were clearly ordained in the early church, but evidence of that ordination has been erased or explained away. Women used to perform many duties that we associate with religious leadership today, including some sacraments.

Furthermore, some were ordained, receiving vestments, staffs, and mitres. Their gradual exclusion from their traditional roles happened over centuries and was virtually complete by the 13th century, as the Church redefined ordination in ways that excluded women and their ministries.

Then we rewrote the history to make it appear women had never been ordained. Again, no agenda here—just the history.

A prejudice people have about medieval philosophy is that it is all about theology, and theology isn’t philosophy (or isn’t philosophically interesting). There are two answers to be given here: first, medieval philosophers thought about lots of things apart from theology, like logic, physics, ethics, and so on. But also, when they did theology the results could be philosophically fascinating! In this case, discussions of the Trinity turn out to involve explorations of such topics as the nature of relations and the philosophy of mind (because one idea was to understand the Trinity as being akin to interrelations between aspects of human psychology). Other topics worth looking at to show how philosophically rewarding theology could be would be the eucharist and angels.