The Story of a Soul conveys St. Thérèse of Lisieux’s “Little Way” of spiritual childhood – her “elevator” to Heaven, as she called it. Pope Pius XI approved this method as a way for all to grow in holiness through unfailing confidence and childlike delight in God’s merciful love. In this book, St. Thérèse shows us how her “Little Way” of love and trust comes straight from Sacred Scripture. Pope St Pius X called St. Thérèse of Lisieux the “greatest Saint of modern times and said that this book should be in every Catholic home”. From the very beginning of Story of a Soul, we learn that Therese’s life as a child had great suffering. She faced trials such as the death of a family member, life-threatening illness, and struggling to find the path that God had planned for her life. Her life was filled with hardships and tears, it’s what she did in the aftermath of despair that made her truly great. It can be extremely difficult to continue to push forward when feeling lost, confused, and even angry. In our darkest moments, and also with the stress of daily life, love can be hard to uphold. St. Therese realized this and understood what a daunting task vowing to do everything in love could be. Yet, when she confronted sickness with no cure: she still showed love.
How do we experience joy during the toughest moments of our lives? Therese only lived to be 24, and constant suffering scarred her life. Her mother died of cancer when she was four, and her sister and best friend Pauline abandoned her for the Carmel a few years later. Then, at the end of her life, tuberculosis ravaged both her body and soul. The crippling disease caused her so much pain that it caused her to question her faith in a period she called the darkest of her life.
Thérèse looked at the challenges she faced as an opportunity from God. It was a chance to love, unconditionally, as Jesus loves. So, for us, we need to embrace the daily challenges that come our way.
God doesn’t give them to us as punishment or because He thinks we deserve it. Instead, the tough days should bring us closer to Him. Challenge yourself and live outside of comfort, because otherwise how can we grow? And neither should we. Thérèse embraced all her struggles with an incredible resilience. She welcomed her deathbed with more faith and love of Christ than she ever had. Better than anything else, she understood Christ’s sacrifice on the cross and what it meant for us. Thérèse had made it a point to be Christlike in every other aspect of life, and to her there was no more noble ideal than suffering as Christ suffered. Thérèse bore the crosses and didn’t put them down.
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Chag Matzot is a 7-day long festival that occurs in the Spring. It starts on the evening of the 14th day of Chodesh Rishon (First New Moon), the first month, and ends on the 21st day. It is a moment of birth and newness, a time to rise up. The first day of the Festival of Matzot is a holy set-apart day called the Pesach festival. The first and last day of the festival are celebrated as holy days with special meals, special prayers services and abstention from all servile work. Pesach is a festival to commemorate the Hebrew people’s emancipation from slavery in Mitsrayim, the time when they rose up against Pharaoh. The scriptural account describes the Hebrew people as they fled Mitsrayim with such urgency they could not wait for their bread dough to rise; when it was baked later, it was matzo (unleavened) and as they traveled through the desert, they had nothing to eat but matzo bread. The Festival of Matzot is one of the 3 scripturally ordained Pilgrimage Festivals. Matzo is defined as unleavened flat bread. The plural of Matzo is Matzot. Matzo bread consists of only water and flour, with no yeast, shortening, or other enriching agents. Matzah recreates the hard “bread of affliction” provided to the Hebrew slaves by their ruthless masters. Like the bitter herbs used to season the Pesach animal, it represents the suffering and degradation of the people of Yisrael. Matzah was the hard slave bread; we eat it instead of the rich, soft bread that was eaten by free people.
Yeast
The Scriptures often use “yeast” or “leaven” to symbolize sin. In cleaning it out of our homes, we realize how difficult it is to find and remove all of it. When we see how difficult it is to remove the leaven out of our homes, we realize just how difficult it is to get the sin out of our lives. In the same way, it’s easier to get the big, obvious sins out of our lives, but more difficult to get the hidden, seemingly small ones out before they rise up.
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George Reynolds , a General Authority of the church of Latter-Day Saints , considered this 1888 classic the first treatise on the Book of Mormon . The passion he had for this book of truth, and the influence he gained from it and expressed within the pages of this book continues to inspire current readers. According to Latter-Day Saint belief, The Book of Mormon is a sacred text of the Latter-Day Saint movement which comprises writings of ancient prophets who lived on the American continent from about 2200 BC to AD 421. It was first published by Joseph Smith , in March 1830 as The Book of Mormon, which is An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi . The Book of Mormon is the earliest of the rare writings of the Latter-Day Saint movement, the values of which regard the text primarily as scripture, and secondarily as an ancient document of God’s dealings with the ancient citizens of the Americas.
The archaeological, ancient, and scientific associations do not recognize the Book of Mormon as an ancient history of current ancient events. The essential story of this book is the appearance of Jesus Christ in the Americas shortly after his resurrection. This book has several unusual and special doctrinal discussions on topics such as the fall of Adam and Eve , the nature of the Christian atonement, eschatology, redemption from physical and spiritual death, and the group of the Latter-Day Saints church. It was divided into smaller books, written in English similar to the Early Modem English language style of the King James Version of the Bible —The Book of Mormon has been either fully or partially translated into 112 languages, and as of 2011, more than 150 million copies had been produced.
Joseph Smith said that he was only 17 years old when an angel of God named Moroni appeared to him and told that a collection of ancient writings buried near a hill in present-day Wayne Country, New York , imprinted on golden plates by ancient prophets. He said the writings describe a people whom God had brought from Jerusalem to the Western hemisphere 600 years before Jesus’ birth. Moroni was the last prophet among these people and had buried the record, which God promised to bring forth in the latter days, according to the narrative. Smith stated that this vision occurred on the evening of September 21. 1823, and that on the following day, via divine guidance, he located the burial location of the plates on this hill. Moroni instructed him to meet him at the same hill on September 22 of the following year to receive the further instructions. In four years from this date, the time would arrive for “bringing them forth”, i.e., translating them. Smith’s statement of these events recounts he received the plates on September 22, 1827, exactly four years from that date, and translated them into English.
Accounts vary of how Smith dictated the Book of Mormon. He mentioned he read the plates directly, using spectacles prepared by the Lord to translate. Other accounts variously say that he used one or more seer stones placed in a top hat. Beginning around 1832, it pointed out both the different spectacles and the seer stone to as the “ Brim and Thummim “. During the translating process itself. Smith constantly separated himself from his scribe with a blanket between them. The plates were not always present during the translating process. and when present, he always covered them up. Smith’s first published description of the plates said that the plates “appeared to be gold “. They were described by Martin Harris , one of Smith’s early scribes, as “fastened in the shape of a book by wires? Smith called the embedded writing on the plates “reformed Egyptian “. A part of the text on the plates was also “sealed ”according to his account, so its contents were not included in the Book of Mormon. Besides his account regarding the plates, eleven others said they saw the golden plates and, sometimes, handled them. There written testimonies are known as the Testimony of Three Witnesses and the Testimony of Eight Witnesses. These eye witness accounts were included in most editions of the Book of Mormon.
First Council of the Seventy
George Reynolds was born on January 1, 1842, In Marylebone, London, United Kingdom and died on August 9, 1909, in Salt Lake City, Utah, United States because of meningitis.
His father was George Reynolds and his mother was Julia A. Tautz.
He was under the care of his maternal grandmother, Sarah White, during his childhood who occupied as a servant and also was an influencer to Reynolds to go to a gathering of Latter-Day-Saints church with her.
He attended a sacrament meeting of the church’s Paddington Branch with his grandmother, and almost immediately decided that he wanted to become a member.
In any case, his parents rejected to allow him to be baptized as a member of the church. Often, he would avoid his parents’ choices and attend the Sunday meetings in Paddington. When Reynolds was 14 years old, he visited the church’s Somers Town Branch, where he was unfamiliar, and requested acceptance into the church by baptism. Not realizing that his parents had forbidden the action. The branch president, George Teasdale, baptized him on May 4, 1856, and he was confirmed as a member of the church on May 11, 1856.
He wedded his third and last wife, named Mary Goold on April 25, 1885. But like many early Latter-Day Saints, he practiced the religious principle of plural marriage. He had 3 wives and 32 children. One of his daughters wedded Joseph Fielding Smith.
He had been jailed In Utah since the Utah Supreme Court confirmed his second conviction in June 1876. After his failed appeal to the Supreme Court, they transferred him from a jail in Utah to the Nebraska State Penitentiary in Lincoln, where he became U.S. Prisoner Number 14 and was assigned to be the bookkeeper in the knitting department. He hardly survived In the Nebraska prison for 25 days, after which they transferred him to the Utah Territory Penitentiary, where regulations were more primitive and vermin more abundant. He reported the detainees could not have a fire for fear that the jail would burn down. On many wintry mornings, he would awaken and his beard would be one solid mass of ice. They released him from jail on January 20, 1881, having served his full sentence, less than 5 months for moral behavior. U.S. President Grover Cleveland absolved him in 1894.
He continued his position as secretary to the First Presidency after being imprisoned. He also became an active organizer within the Deseret Sunday School Union (DSSU), serving as the editor and writing many articles for its publication, the Juvenile Instructor. Reynolds was an early or second assistant to three general superintendents of the DSSU from 1899 until his death in 1909. He was the second assistant to George Q. Cannon from 1899 to 1901; he became the first assistant to Lorenzo Snow In 1901, and he was also the first assistant to Joseph F. Smith from 1901 until 1909.
Published Works
Reynolds, George (1879). The Book of Abraham: Its Authenticity Established as a Divine and Ancient Record: With Copious References to Ancient and Modern Authorities. Salt Lake City, Utah: Deseret New Printing & Publishing.
(1888). The Story of the Book of Mormon. Salt Lake City, Utah: Jos. Hyrum Parry.
(1900). A Complete Concordance to the Book of Mormon. Salt Lake City, Utah: Deseret Book.
(1891). A Dictionary of the Book of Mormon: Comprising Its Biographical, Geographical and Other Proper Names. Salt Lake City, Utah: Jos. Hyrum Parry.
(1882). “Internal Evidences of the Book of Mormon: Showing the Absurdity of the ‘Spalding Story'”. Juvenile instructor. LDS Church. 17 (15-16): 235-38, 251-52. Retrieved 2007-04-05.
(1882). “The Book of Mormon and the Three Witnesses”. Juvenile Instructor. LDS Church. 17 (18): 281. Retrieved 2007-04-05.
(1882). “Time Occupied in Translating the Book of Mormon”. Juvenile Instructor. LDS Church. 17 (20): 315-317. Retrieved 2007.04-05
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Initially published in French in 1903 as the Nahum Slouschz’s doctorate thesis at the University of Paris, this book explores the resurrection of Hebrew as a literary language and presents an analysis of the literature it has contributed, by a “grievous spectacle of poets and writers who are constantly expressing their anxiety lest it disappear within them.” European in extent and encapsulating all the passion and discord of the writings of a nation trying to find its voice, this is a compassionate and encouraging work, one that anyone will find practical and entertaining. The evolution from Medieval Hebrew to Israeli or Modern Hebrew developed over many years. Many scholars tell us that the language began to change by the early 16th century. Amongst the first appearances were the first Yiddish‑Hebrew dictionary by Elijah Levita (1468‑1549), A. dei Rossi’s Me’or Einayim (1574) and the first Hebrew play by J. Sommo (1527‑92). They adapted Hebrew to modern needs, and it remains in use in writing today.
The Haskalah (Jewish Enlightenment)
The first Hebrew newspapers appeared in the 18th century. I. Lampronti (1679‑1756) at Ferrara and, from 1750, M. Mendelssohn at Dessau were the forerunners. A periodical, Ha‑Me’assef, ran quarterly from 1784 to 1829. The “Society of Friends of the Hebrew Language” edited it, and it contained many writings from prominent leaders of the Haskalah (Jewish Enlightenment) movement. In 1856 they printed the first weekly newspaper, Ha‑Maggid, in Russia. The leaders of the Jewish Enlightenment sought to revive Hebrew as a thriving language, by working to purify the language and advocating its correct use.
They likewise strengthened its capacity for communicating by borrowing and translating words from German and other Western languages. Many of the group’s leaders wanted to preserve Rabbinic Hebrew as an authentic element of the modernized language, but the bulk of them agreed to adopt the unadulterated form of Biblical Hebrew for verse and on an Andalusian style for writing instead. The Andalusian style is comparable to that practiced in the 12th and 13th centuries by the well-known family of Jewish translators, the Ibn Tibbons. Many writers in the latter part of the 19th century paved the way for modern Hebrew; especially the playwright D. Zamoscz, who composed the first contemporary play in 1851, and novelist like A. Mapu who wrote the first book in this new style, and Yiddish linguists such as S.J. Abramowitsch. Many of the 19th‑century authors sought to adopt a biblical form of the language and usually established a framework contradictory to its essence and that typically contained many grammatical errors. Mendele, who penned in both Hebrew and Yiddish, adopted into his terminology from various sources, including Biblical Hebrew and Yiddish. He along with many other writers made significant strides towards making sure that Hebrew would again become a spoken language.
Hebrew in Palestine (Pre-State Israel)
The printing of Eliezer Ben-Yehuda’s editorial titled “A burning question” in 1879 spawned a new generation of the Hebrew language. It made spoken Hebrew one of the most significant facets of the new settlement in Palestine.
Many Palestinian Jews already used Hebrew as a language spoken by individuals who had differing primary languages. However; Hebrew was never implemented universally, and the different emigrant communities persisted in speaking their primary languages. A primary element that helped Ben‑Yehuda to reestablish the Hebrew language was the absence of an existing nationalized language in the country, an eagerness by eastern and central European Jews to restore their culture, and remembrances of the ancient nobility that the Jews had previously experienced in Palestine. While in Jerusalem in 1881, Ben‑Yehuda moved forward with his aspiration of transforming Hebrew into a language fit for everyday practice. Ben-Yehuda set out to advance a fitting terminology, in which he blended words from archaic and out-of-date literature to form original words incorporated into his Thesaurus. Ben‑Yehuda describes the processes utilized for tailoring the language daily use in his Thesaurus. The biggest hindrance to establishing Hebrew as a widespread language was the origination of new words. Therefore, discovering new words became the primary task of Ben‑Yehuda and the Language Council. Mechanisms established to adapt Hebrew for everyday practice include the addition of words taken from Arabic, based on their linguistic closeness to Hebrew, and a return to the scientific and specialized Hebrew terminology of the Ibn Tibbons translations. Ben‑Yehuda adopted many effective Hebrew and Aramaic phrases, and Latin and Greek loanwords, from the Talmud and the Mishnah. They applied Aramaic linguistic patterns and suffixes for infrequently used biblical words, and root words confirmed in Biblical Hebrew were manipulated to extract new words conforming to their historic morphological forms.
Nahum Slouschz
Nahum Slouschz was born on November 1872 in Smarhon, Vilna district, Byelorussia and died in Tel Aviv, Israel on December 23, 1966. Slouschz was a Russian-born Israeli archaeologist, writer and linguist recognized for his research of the “secret” Hebrew communities in North Africa, particularly, Ethiopia, South Africa, Tunisia and Libya, but also in many secluded territories of Africa, and also in Portugal.
When he was 10 years old, the family moved to Odessa where his father, R. Dovid-Shloyme, became the rabbi at a temple on the outskirts of Moldavanka. Besides being a rabbi, Nahum’s father was a member of the Lovers of Zion and a Hebrew writer.
Nahum frequently studied the Talmud and the Tanakh with his father, in addition to learning foreign languages and worldly studies from his private tutors.
At nineteen, the Hovevei Zion Society of Odessa sent him to Palestine to research the possibility of settling a territory in the Holy Land. He was not unsuccessful and returned home, but did return to Palestine in 1919 and became a permanent resident of the country. In 1896 he traveled to Austria and Lithuania and Egypt before going back to Palestine.
Slouschz graduated from the Rabbinical Seminary in Odessa, and afterward taught Hebrew literature at Sorbonne University in Paris, and then in America. He was an associate of Theodor Herzl, the founder of the Zionist Organization, and was known as the father of the State of Israel. Slouschz headed archeological expeditions in Tiberias and Jerusalem.
He studied philosophy and belles-lettres at the University of Geneva in 1898. During this period, Nahum assisted in the set-up of the Swiss Federation of Zionists. He travelled to Paris in 1900, where he learned Oriental languages. He worked as a journalist at several newspapers, including Ha-Melitz and Ha-Tsefirah. In 1902, he taught school in Auteuil. In 1903, he finished his doctorate at the University of Paris and wrote his thesis on the topic of the renaissance of Hebrew literature. His thesis was initially published in French and a later revision in Hebrew under the title “Korot ha-Sifrut ha-Ìvrit ha-Hadasha.” The English version was released in 1909 incorporating new material, and was published under the title The Renascence of Hebrew Literature (1743-1885). In 1904, he taught on Neo-Hebraic composition at the University of Paris.
Publicated Wroks
Among his best works were books entitled “Across Unknown Jewish Africa,” and “The Renaissance of Hebrew Literature.”
His first article was written in 1887 called Haeshkol (The Cluster), and he later wrote articles for: Hamelits (The Advocate), Hatsfira (The Siren), Hapisga (The summit), Haḥavatselet (The Daffodil), and Voskhod (Sunrise), among others. At that time, he published in book form: Kat hamityahadim berusya (A group of converts to Judaism in Russia) (Vienna, 1889); Ma yaase haadam velo yeḥele (What a person needs to do so as not to get sick) (Jerusalem, 1891), 46 pp.; Haosher meain yimatse (Where is happiness to be found?) (Jerusalem, 1894); and Mnemotekhnik (The art of memory), in Russian.
In 1903 he obtained his doctoral degree for his treatise, La Renaissance de la littérature hébraique, 1734-1885, and it was later published in book form in French (Paris, 1903) and in Hebrew as Korot hasifrut haivrit haḥadasha (Warsaw, 1906), and in English as Renascence of Hebrew Literature (1909).
Awards
Nahum Slouschz won the Bialik Prize for Jewish thought in 1942. The Bialik Prize is a yearly literary award presented by the city of Tel Aviv, for notable achievements in Hebrew literature.
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The Development of Flavius Josephus, or Vita, is an autobiography written by Josephus in approximately 94-99 CE, where Josephus rehashes the details of the Hebrew-Roman War, in retort to accusations made against him by Justus of Tiberias. Affixed to the Antiquities was a Vita (Life), which is more of an apology for Josephus’ conduct in Galilee during the revolution, than it is an autobiography. He wrote it as a retort against the attacks of his adversary Justus of Tiberias, who alleged that Josephus was liable for the revolution. In his defense, he countered the explanation offered in his more candid Jewish War, representing himself as a dependable devotee of Rome and a deserter to the rebellion from the outset. Josephus came across as more trustworthy in his text the Contra Apionem (Against Apion), even though his prior works Concerning the Antiquity of the Jews and Against the Greeks are more significant. Of its 2 volumes, the first responds to different anti-Semitic verbal attacks hurled at the Hebrews by Hellenistic authors, and the second declares the moral supremacy of the Hebrew religion over Hellenism and shows Josephus’ devotion to his culture and religion.
Because Josephus’ first-hand narrative of the life of Jesus is the most credible present-day account that endured to the present, he is the most fascinating historian of the Roman emperor. He related many of the affairs of the Eastern Roman empire, initially as a patriotic Roman, and thereafter in a more sovereign tone. Flavius Josephus is famous for his first-hand narration of Hebrew history, together with a first-person narrative of the revolution against the Romans (66-73 AD), and factual affirmation of the life and teachings of Yahushua (Jesus of Nazareth to the Greeks). A Hebrew of priestly and noble lineage, Yosef ben Matityahu (Joseph ben Matthias), was appointed leader of Galilee and fought in the 66 AD revolution against Rome. The Roman Vespasian crushed his forces, and after a 7-week blockade, Matityahu surrendered. He eventually won the support of Vespasian, who became emperor after Nero killed himself. Matityahu assumed the Roman name Titus Flavius Josephus and finished his career with the endorsement of Vespasian and his successors (Titus and Domitian). Josephus penned the History of the Jewish War, in Aramaic and later in Greek.
Antiquities of the Jews is a historical account from creation to 66 AD that acknowledges Yahushua (Jesus), Yohanan (John the Baptist) and Ya’aqov (James), the martyred brother of Yahushua (Jesus). Although his original works were modified over the generations, most academicians recognize him as the main source of extra-biblical material from early Christian times. Josephus shined in his studies on Hebrew law. He studied with the Essenes, Pharisees and the Sadducees, prior to joining the Pharisees. Josephus was a witness to these historical events, and his written accounts are deemed factual.
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The Jesus of History is a religious study that has grown out of lectures upon the historical Jesus given in a good many cities in India during the winter 1915-16. The lectures were written in shorthand in Calcutta and revised in Madras; and most were re-written in the six following months by T. S. Glover. Jesus, also referred to as Jesus of Nazareth and Jesus Christ, was a first-century Jewish preacher and religious leader who became the central figure in Christianity. Most Christians believe him to be the incarnation of God the Son and the awaited Messiah (Christ) prophesied in the Old Testament. Most modern scholars of antiquity agree that Jesus existed historically, although the quest for the historical Jesus has produced little agreement on the historical reliability of the Gospels and on how closely the Jesus portrayed in the Bible reflects the historical Jesus. Jesus was a Galilean Jew who was baptized by John the Baptist and began his own ministry, preaching God’s message. Jesus debated with fellow Jews on how to best follow God, engaged in healings, taught in parables and gathered followers. The Jewish authorities arrested and tried him, and turned him over to the Roman government, and he was crucified on the order of Pontius Pilate, the Roman prefect. After his death, his followers believed he rose from the dead, and the community they formed eventually became the Christian Church. This book begins with a study of the individual Jesus as a simple carpenter and his passion for nature and extracted what his life was like from historical accounts and Biblical scripture. In the beginning we get to know him as a mere man through the eyes of a citizen of the first century. The author builds a case for the amazing life of the man called Jesus and his incredible impact on humanity and builds up into the psychology of a man still bowed down to today.
The question about the historical Jesus boils down to this: who was the ancient human being named Jesus of Nazareth? It’s not a question about what Christians or other religious folk understand about Jesus. The question does not consider any title for Jesus, like Prophet or Priest or King or Savior. It’s a question about a human being of history. It is the same question we can ask about Socrates or Confucius or Aristotle. To many people, this question is an academic one. Yet, the study of the historical Jesus, unlike the historical Aristotle, is never just a question of history. Jesus is also a legend who holds the central position in Christianity and an important position in Islam. In Christianity he is the God Incarnate, and in Islam he is the messenger of revelation from God. The study of the historical Jesus is not just an academic one. It is a question that challenges the very heart of religion and its meaning for well over four billion people worldwide. To tell anyone what Christianity is, we must begin with Jesus — with the Jesus who lived in our midst, with “the historical Jesus.” The Jesus who was, who is and who will be. He is the same yesterday, today and tomorrow. Let us hope that those who themselves have tried to draw the likeness attempted in this book will best understand, and perhaps more easily forgive, failures and mistakes of others and themselves.
Terrot Reaveley Glover
Classical Scholar and Historian
Terrot Reaveley Glover (T.S. Glover), classical scholar and historian, was born in Cotham, Bristol, United Kingdom on July 23, 1869.
He attended Bristol Grammar School before entering St John’s College, Cambridge, in 1888, where he became a Fellow in 1892.
They appointed him Professor of Latin at Queen’s University, Kingston, Ontario, in 1896. Glover returned to Cambridge in 1901 as a teaching fellow at St John’s, and was a university lecturer in ancient history, 1911-1939, and orator, 1920-1939.
He died in Cambridge on 26 May 1943. Glover worked as a lecturer for 20 years, and wrote several well-known books, including The Jesus of History, Poets and Puritans and The Conflict of Religions in the Early Roman Empire.
Quotes by T. R. Glover
“The kind Apollo (ho phílos),” he says, “seems to heal the questions of life, and to resolve them, by the rules he gives to those who ask; but the questions of thought he himself suggests to the philosophic temperament, waking in the soul an appetite that will lead it to truth.” ― T.R. Glover, The Conflict of Religions in the Early Roman Empire
“The eunuch priests of Cybele and the monks of Serapis introduced a new abstinence to Western thought. It is significant that Christian monasticism and the coenobite life began in Egypt, where, as we learn from papyri found in recent years, great monasteries of Serapis existed long before our era. Side by side with celibacy came vegetarianism. No” ― T.R. Glover, The Conflict of Religions in the Early Roman Empire
Works by T. R. Glover
Studies in Virgil (1904)
The Conflict of Religions in the Early Roman Empire (1909)
Poets and Puritans (1916)
From Pericles to Philip (1917)
Jesus in the Experience of Men (1921)
The Pilgrim: Essays on Religion (1921)
Progress in Religion to the Christian Era (1922)
The Jesus of History (1922)
The Nature and Purpose of a Christian Society (1922)
Herodotus (1924)
Apology: De Spectaculis (With Felix M. Minucius) (1931)
Democracy and Religion (1932)
The Ancient World: A Beginning (1935)
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