New York and London: Byrne Francis and Thom Huebner eds. Development and structures of creole languages. Creole language library, La parole chez les Dogon. Critical social theory, culture, history and the challenge of dif- ference. Cameron, Deborah and Don Kulick. The Tao of physics. Carruthers, Peter, and Jill Boucher eds. The philosophy of symbolic forms. Language, culture and cognition. Chafe, Wallace and Johanna Nichols eds. Selected and Introduced by Anwar S. Lectures on government and binding. A cross-linguistic study of adult speech to young children.
On the acquisition of deictic verbs. Clifford, James and George Marcus eds. German approaches to analytic philosophy in the 18th and 19th centuries. Cole, Michael and Sylvia Scribner. Return from the West. A poetics of voice in Irish. Department of Anthropology, University of Chicago. University of Southern California. Passage, port and plantation: The development of cognitive anthropology.
Human motives and cultural models. Valentine and Jeffrey M. Explorations in anthropology and literary study. Berkeley and Los Angeles: And along came Boas: Univer- sity of Nebraska Press. Oxford University Press, — Language creation and language change: MIT University Press, pp.
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The acquisition of two languages from birth: John Haviland and Stephen C. Spatial description in Mesoamerican languages. Power, prestige and bilingualism: De Valois, Russell L. Macaque luminosity and color vision tests. Etymologisches Worterbuch der romanischen Sprachen 2 verbesserte Ausgabe. Cognitive models in language and thought. Dissertation, University of California, Berkeley. Directions in cognitive anthropology.
University of Illinois Press. Key terms in language and culture. Duranti, Alessandro and Charles Goodwin eds. Durkheim, Emile and Marcel Mauss. An Emily Dickinson encyclopedia. Linguistic variation as social practice: The book of counsel: Ehrlich, Susan and Ruth King. University of Missouri Press. Structure and style in Javanese: Creole and dialect continua. New York, San Francisco, London: Time and the other: Language and colonial power.
Fragments of a lost heritage. Angus and Robertson Ltd. Sound and sentiment, birds, weeping: Obler and Lise Menn eds. Dissertation, University of California, Santa Barbara. Der deutsche Sprachbau als Ausdruck deutscher Weltanschauung: Die Haupttypen des Sprachbaus.
Readings in the sociology of language. The Cambridge survey, 4. Le relativisme linguistique de Sapir- Whorf. Preuve et persuasion, — Edited by Donald Bouchard. The history of sexuality: An ethnological dictionary of the Navaho language. Being an Indian in Hueyapan. The Tarascan suffixes of locative space: Music in Russian poetry. Une science de la langue. Woolard, and Paul Kroskrity eds.
German speakers in Hungary. Traders, planters and slaves: Gamkrelidze, Tamaz and Vjacheslav V. Indoevropejskij jazyk i indo- evropejcy. Tbilisi State University Press. Indo-European and the Indo-Europeans: A reconstruction and historical analysis of a proto-language and a proto-culture, trans. The interpretation of cultures. Gentner, Dedre, and Susan Goldin-Meadow eds. The constitution of society. Studies on Homer and the Homeric age.
An introduction to descriptive linguistics. Two languages at work: Culture, language and society. Culture, language, and society. A comparative study of Creole French dialects. Social intelligence and interaction. The domestication of the savage mind. The logic of writing and the organization of society. Gordon, Matthew and Jeffrey Heath. Chamula canons of style and good performance. Gottlieb, Alma and Philip Graham. Language in the Americas.
How to learn an unwritten language. Language in social groups. Language and social identity. Interview with Stephen O. Anthropological Linguistics 39 4: The structural transformation of the public sphere, an inquiry into a category of bourgeois society. Hage, Per and Kristen Hawkes. Berkeley Women and Language Group: Hall, Kira and Mary Bucholtz eds.
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Linguistic subgrouping and diagnostic idiosyncrasy. Journal of Indo-European Studies Monograph no. Institute for the Study of Man. Language and communicative practice. Gumperz and Stephen C. University of Minnesota Press. Harkness, Sara and Charles M. Historical syntax in cross-linguistic perspec- tive. The rise of anthropological theory. Harvey, Keith and Celia Shalom eds. Language and desire, encoding sex, romance and intimacy. Haviland, John, and Stephen C. Spatial conceptualization in Mayan languages. A little primer of Tu Fu. Heider, Eleanor Rosch and Donald C.
Ecology of languages, — Heller, Monica and Carol Pfaff. Heller, Monica and Marilyn Martin-Jones eds. Yale University Press, 1— Third sex, third gender, beyond sexual dimorphism in culture and history. Herring, Susan, Deborah A. Johnson, and Tamra DiBenedetto.
Life in a Haitian valley. The poetics of manhood: The Cambridge Survey, vol. The cultural context, 14— Responsibility and self in a modern Mexican narrative. Hill, Jane and Kenneth Hill. University of Arizona Press. Hill, Jane and Bruce Mannheim. Nations and nationalism since Principles of historical linguistics, 2nd ed.
Mou- ton de Gruyter. Hoijer, Harry et al. Linguistic structures of native America. Holland, Dorothy and Naomi Quinn. Cultural models in language and thought. Holland, Dorothy, William Lachicotte, Jr. Identity and agency in cultural worlds. Women, men and politeness. August Friedrich Pott necrology. Einleitung in die allgemeine Sprachwissenschaft, by A. Pott; newly edited together with a bio-bibliographical sketch of Pott by Paul Horn, by E. From the Milk River: Uni- versity of Illinois Press. Cognition in the wild. Linguistics and the Third Reich: Language in culture and society: Hymes, Dell and John Fought.
Etymologiarum sive originum libri XX. Krystyna Pomorska and Stephen Rudy eds. Jourdan, Christine and Roger Keesing. The life of a South African tribe. Kimberly Jameson and Nancy Alvarado. Almquist and Wiksell International. Kay, Paul and Chad K. Kay, Paul and Luisa Maffi. Kay, Paul and Terry Regier. Resolving the question of color naming universals pdf. Kay, Paul and Willett Kempton. The world color survey. Berkeley Woman and Language Press. Melanesian pidgin and the oceanic substrate. Cognition and tool use: Kluckhohn, Clyde and William H. Anthropology and the classics. Aus Anlass des Geburtstages von Johann Leo Weisgerber — , — Festschrift for Winfred P.
Peter Maher, Allan R. L1 transfer and the cut-off point for L2 acquisition: Language in desire, a semiotic approach to literature and art. Traditional literatures of the American Indian: Language shift and cultural reproduction: Kulick, Don and Bambi B. A companion to linguistic anthropology, — The inflectional categories of Indo-European. House- holder and Robert Austerlitz eds. Kuschel, Rolf and Torben Monberg. University of Pennsylva- nia Press.
Principles of linguistic change, Volume 1. Principles of linguistic change, Volume 2. Laclau, Ernesto and Chantal Mouffe. Hegemony and socialist strategy. Women, fire and other dangerous things: Lakoff, George and Mark Johnson. Metaphors we live by. Historical linguistics and language change.
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Laurendeau, Monique and Adrien Pinard. The development of the concept of space in the child. Lave, Jean and E. Beyond the lavender lexicon: Talking heads, language, metalanguage and the semiotics of subjectivity. The Whorf theory complex: Creole genesis and the acquisition of grammar: Issues in the study of pidgins and creoles.
Studies in language comparison series. John Benjamins Publishing Company. Lefebvre, Claire and John S. The language of experience: Memoir 13 of International Journal of American Linguistics. Peterson, Lynn Nadell, and Merrill F. The cognitive consequences of spatial description in Guugu Yimithirr.
Space in language and cognition: Essays on mind, self, and emotion, — The biology and evolution of language. Principles of diachronic syntax. Cambridge studies in linguis- tics, Livia, Anna and Kira Hall eds. Queerly phrased, language, gender and sexuality. The guided reinvention of language. Lowenstein, Tom and Knut Rasmussen. Eskimo poems from Canada and Green- land. University of Pittsburgh Press. Language diversity and thought. Grammatical categories and cognition: The description of bilingualism. In Joshua Fishman ed. A theory of composite categorization. University of California, Berkeley.
Color and cognition in Mesoamerica. Maffi, Luisa and C. The case for space. University of Nevada at Reno.
The language of the Incas since the European invasion. Variational semantics in Tibeto-Burman. Institute for the study of Human Issues. Georgetown University round table on languages and linguistics, 93— The acquisition of language: Meeuwis, Michael and Jan Blommaert. Instituttet for sammenlingnende kulturforskning, Oslo.
University of Alabama Press. The Arabic role in medieval literary history: Constraints on null subjects in Bislama Vanuatu. Amy, Wendy, and Beth: The linguistic relativity principle and Humboldtian ethnolinguistics: A book of luminous things. An international anthology of poetry. Harcourt Brace and Co. Language and social networks.
Mintz, Sydney and Richard Price. The birth of African-American culture: Psychoanalysis and feminism, Freud, Reich, Laing and women. Women and slavery in the French Antilles, — Slave women in the New World: University Press of Kansas. Mougeon, Raymond and Edouard Beniak. Linguistic consequences of language contact and restriction: Africanisms in Afro-American language varieties. Pacific Linguistics 28 4: The letters of F. Gillen to Baldwin Spencer. Theory groups and the study of language in North America.
Muysken, Pieter and Norval Smith eds. Substrata versus universals in creole genesis. Social motivations for code-switching: Journal of Pid- gins and Creole Languages 3 1: Neumann-Holzschuh, Ingrid and Edgar W. Degrees of restruc- turing in creole languages. Language in culture, 82— Linguistic diversity in space and time. Evidence for linguistic relativity. The hair of the dogma. Culture and language development: Fletcher and Brian MacWhinney eds. Language socialization across cultures. Cambridge Univer- sity Press.
Ogawa, Naoko and Janet S. Morphologische Untersuchungen auf dem Gebiete der indogermanischen Sprachen. A glance at the history of linguistics, with particular regard to the historical study of phonology. Linguistic relativity versus innate ideas: Eine Einleitung in die Sprachvergleichung, 9— Key terms in language and culture, — Language, gender and sex in comparative perspective.
Piaget, Jean and Barbel Inhelder. An introduction to the comparative phonetics of English and French in North America. Pierrehumbert, Janet and Paul Gross. The anthropology of space. Etymologische forschungen auf dem gebiete der indogermanischen sprachen, mit besonderem bezug auf die lautumwand- lung im sanskrit, griechischen, lateinischen, littauischen und gothischen.
The cunning of recognition: Price, Charles and Elizabeth Baker. The Johns Hopkins Press ltd. Explorations in linguistic relativity. Ontological relativity and other essays. Columbia Uni- versity Press. Love poems from the Classical Tamil anthology. The collected essays of A. Eine Einleitung in die Sprachvergleichung. Dimensions of a creole continuum: Explorations in historical sociolinguistics: Rogoff, Barbara, and Jean Lave eds. Rogoff, Barbara and Gilda A. International Uni- versities Press.
Children of the desert. Lutz and Abu-Lughod, Language and the politics of emotions, — Ross, Malcolm and Mark Durie. Ideologies of linguistic relativity. Technicians of the sacred. Traditional poetry of Indian North Americans. Alfred van der March Editions. Rothenberg, Jerome and Diane Rothenberg. Symposium of the whole. A range of discourse toward an ethnopoetics.
Sacks, Harvey, Emanuel A. Schegloff, and Gail Jefferson. Historical metaphors and mythical realities. Structure in the early history of the Sandwich Islands Kingdoms. African colonial labor on the Congo and Ubangi Rivers — Fasold and Deborah Schiffrin eds. The social life of language. Sankoff, Gillian and Suzanne Laberge.
Time perspective in aboriginal American culture: Canadian Geological Survey Memoir Harcourt, Brace and World. Selected writings of Edward Sapir. Uni- versity of California Press. The psychology of culture: Charles Bally and Albert Sechehaye eds. Scripts, plans, goals, and understanding: Lawrence Erlbaum Asso- ciates. The give and take of everyday life: From theory to practice, 20— Schlegel, August Wilhelm von.
A reader in nineteenth-century histor- ical Indo-European linguistics, 87— Hugo Schuchardt-Brevier; ein Vademacum der allgemeinen Sprachwis- senschaft. The ethnography of variation: Pidgin and creole languages. Schulte, Rainer and John Biguenet. An anthology of essays from Dryden to Derrida. Dialogue at the Margins: Whorf, Bakhtin, and linguistic rela- tivity. Culture and logic reconsidered. Scribner, Sylvia and Michael Cole. The psychology of literacy. Classificatory particles in Kilivila. Handbook of child psychology Volume III: John Wiley and Sons, — Kuna ways of speaking.
Sherzer, Joel and Anthony Woodbury ed. Elicitations in Indo- Guyanese village talk. I ended up waking up early and checked to see the Mass times and location. We live in a free world where people will not tolerate being threatened; it will push them away. Moreover, if we were to succeed at terrorizing people, how could they ever freely come to know God as their loving Father, as in the story of the Prodigal Son? That said, on occasion, its shock value might be warranted. I am under no illusion about being a talented homilist or possessing the secret sauce for evangelization.
But I am very clear about two things. That is, we must appeal to self-preservation and their desire to save loved ones, and not to guilt. We cannot let our brothers and sisters live burdened with disbelief without providing help. Deacon John Beagan is an information systems developer. He can be reached at DeaconJohnBeagan gmail. The theme, or contents, or the purpose of the whole Gospel, is to set forth and make manifest to men the Glory of God Bible Study Tools. T wo remarks of an expository character will prepare the way for our consideration of this text.
He is dealing not with its quality but with its contents. It is a Gospel which reveals, has to do with, is the manifestation of, the glory of God. If the word happy seems too trivial, suggesting ideas of levity, of turbulence, of possible change, then I do not know that we can find any better word than that which is already employed in my text, if only we remember that it means the solemn, calm, restful, perpetual gladness that fills the heart of God.
So much, then, being premised, there are three points that seem to me to come out of this remarkable expression of my text. First, the revelation of God in Christ of which the Gospel is the record, is the glory of God. Second, that revelation is, in a very profound sense, the blessedness of God. And, lastly, that revelation is the good news for men. Let us look at these three points, then, in succession.
Take, first, that striking thought that the revelation of God in Jesus Christ is the glory of God. The theme, or contents, or the purpose of the whole Gospel, is to set forth and make manifest to men the Glory of God. I think, perhaps, that question may be most simply answered by remembering the definite meaning of the word in the Old Testament.
There it designates, usually, that supernatural and lustrous light which dwelt between the cherubim, the symbol of the presence and of the self-manifestation of God. So that we may say, in brief, that the glory of God is the sum-total of the light that streams from His self-revelation, considered as being the object of adoration and praise by a world that gazes upon Him. And if this be the notion of the glory of God, is it not a startling contrast which is suggested between the apparent contents and the real substance of that Gospel?
Suppose a man, for instance, who had no previous know ledge of Christianity, being told that in it he would find the highest revelation of the glory of God. He comes to the Book, and finds that the very heart of it is not about God, but about a man; that this revelation of the glory of God Is the biography of a man; and more than that, that the larger portion of that biography is the story of the humiliations, and the sufferings, and the death of the man.
And yet so it is, and the Apostle, just because to him the Gospel was the story of the Christ Who lived and died, declares that in this story of a human life, patient, meek, limited, despised, rejected, and at last crucified, lies, brighter than all other flashings of the Divine light, the very heart of the lustre and palpitating center and remarkable source of all the radiance with which God has flooded the world. The history of Jesus Christ is the glory of God. And that involves two or three considerations on which I dwell briefly.
One of them is this: Christ, then, is the self-revelation of God. If, when we deal with the story of His life and death, we are dealing simply with the biography of a man, however pure, lofty, inspired he may be, then I ask what sort of connection there is between that biography which the four Gospels gives us, and what my text says is the substance of the Gospel? I believe that the loftiest exhibition and conception of the Divine character which is possible to us must be made to us in the form of a man.
I believe that the law of humanity, for ever, in Heaven as on earth, is this, that the Son is the Revealer of God ; and that no loftier—yea, at bottom, no other—communication of the Divine nature can be made to man than is made in Jesus Christ. But be that as it may, let me urge upon you this thought, that in that wondrous story of the life and death of our Lord Jesus Christ the very high-water mark of Divine self-communication has been touched and reached.
All the energies of the Divine nature are embodied there. We may say that God comes to us, and for the love of us, reprobate and unworthy, has melted all the jewels of His nature into that cup of blessing which He demonstrated to us, saying: And my text implies, still further, that the true living, flashing center of the glory of God is the love of God. Christendom is more than half heathen yet, and it betrays its heathenism not least in its vulgar conceptions of the Divine nature and its glory. The majestic attributes which separate God from man, and make Him unlike His creatures, are the ones which people too often fancy belong to the glorious side of His character.
We adore power, and when it is expanded to infinity we think that it is the glory of God. But my text delivers us from all such misconceptions. If we rightly understand it, then we learn this, that the true heart of the glory is tenderness and love. Of power that weak Man hanging on the cross is a strange embodiment; but if we learn that there is something more godlike in God than power, then we can say, as we look upon Jesus Christ: We have waited for Him, and He will save us. These are the fringes of the brightness ; this is the central blaze.
Now, in the next place, the revelation of God in Christ is the blessedness of God. We are come here into places where we see but very dimly, and it becomes us to speak very cautiously. Only as we are led by the Divine teaching may we affirm at all. But it cannot be unwise to accept in simple literality utterances of Scripture, however they may seem to strike us as strange.
It is something, surely, amid all the griefs and sorrows of this sorrow-haunted and devil-hunted world, to rise to this lofty region and to feel that there is a living personal Joy at the heart of the universe. If we went no further, to me there is infinite beauty and mighty consolation and strength in that one thought—the happy God. He is not, as some ways of representing Him figure Him to be, what the older astronomers thought the sun was, a great cold orb, black and frigid at the heart, though the source and centre of light and warmth to the system.
But He Himself is Joy, or if we dare not venture on that word, which brings with it earthly associations, and suggests the possibility of alteration—He is the blessed God. All love delights in imparting. On the lower level of human affection we know that it is so, and on the highest level we may with all reverence venture to say, The quality of that mercy ….
He created a universe because He delights in His works and in having creatures on whom He can lavish Himself. The blessed God is blessed because He is God. But He is blessed too because He is the loving and therefore the giving God. What a rock-firmness such a thought as this gives to the mercy and the love that He pours out upon us! If they were evoked by our worthiness we might well tremble, but when we know, according to the grand words familiar to many of us, that it is His nature and property to be merciful, and that He is far gladder in giving than we can be in receiving, then we may be sure that His mercy endureth for ever, and that it is the very necessity of His being—and He cannot turn His back upon Himself—to love, to pity, to succor, and to bless.
It needs to be freshened up by considering what really it means. Some of you older men and women remember how that was the case in that awful siege of Paris, in the Franco-German War, and what expedients were adopted in order to get some communication from without. Believe it and trust it, and all your transgressions will pass away. My brother, is not that good news? Is it not the good news that you need—the news of a Father, of pardon, of hope, of love, of strength, of purity, of Heaven? Does it not meet our fears, our forebodings, oar wants at every point?
It comes to you. What do you do with it? Let me press that ancient Gospel upon your acceptance, that Christ the Son of God has died for you, and lives to bless and help you. Take it and live! He will never leave us nor will He ever forsake us. He is our anchor in the present and for the future. T he times we live in are so troubled. People losing their jobs, the stock market falls, natural catastrophes, and uncertainty in what the future holds. God knows the future. You are not the only one that has felt that there is no hope. Even Bible heroes had their times when they wanted to give up.
But the biblical definition of hope is not a hope-so but a know-so. Our hope in God is surer than the sun rising in the morning. Where is hope found? It is in the Bible, the Word of God. Here is real hope. When a person reads the Word of God Bible they can know for certain that they have a secure and certain future for God will never allow us to suffer beyond our own capabilities to handle it.
There is nothing on this earth more certain than hope in God. He has rescued the born-again believers from certain judgment and promised us an eternal home with Him. When our hope is in the Lord and not in us, it is a rock solid hope.
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We know that there is always hope when we trust in God for He has given us His Holy Spirit to seal us as we read in Ephesians 1: Having believed, you were marked in him with a seal, the promised Holy Spirit. For I know the plans I have for you, declares the LORD, plans to prosper you and not to harm you, plans to give you hope and a future. God had plans for you. You can bank on that. His plans are not intended to harm you but to prosper you.
Now this does not mean that He plans to make you rich but He does plan for you to have a secure future. God says that He has plans for you and He knows them even if we do not. Your stockbroker or financial adviser might have plans for you too, but they do not know the future, they may try to plan for a secure future but they do not have the ability to bring it about. God knows your future and is planning it better than anyone else can, ever ourselves. Hope is for now, it is for today, and it is for tomorrow too. Jesus clearly tells Christians that He will never leave us, never forsake us, and will never, ever caste us away John 6: This promise is for tomorrow morning, next week, and next year.
It is without end and will stay with us until Jesus comes for us. The LORD delights in those who fear him, who put their hope in his unfailing love. I am a father and grandfather. My children have troubles. They come to me for advice. I am always offering them hope that all things will work out for their best despite what today may seem like Romans 8: I delight when they come to me with their troubles.
So too does the Lord delight when we put our hope in Him and His unfailing love. He wants us to depend upon Him for everything.
He delights to give us the desires of our hearts Psalm No one whose hope is in you will ever be put to shame… Psalm If we have our hope in the right place, that is not in ourselves, our jobs, our circumstances, but in God alone, we will never be disappointed. We will never be ashamed for placing our hope in Him because He has the power to deliver us out of all our troubles.
We do not posses that power. Our K does not have such power. God owns the whole earth, He owns every animal in the forest, and He is the owner of the cattle on a thousand hills as Psalm I know every bird in the mountains, and the insects in the fields are mine. Guide me in your truth and teach me, for you are God my Savior, and my hope is in you all day long. We are finite creatures and can not look beyond today but God has planned every step we take. He guides us and protects us, even in areas where the dark shadows of death seem imminent in the lowest valleys Psalm We might plan our own course but God Himself determines where our steps go Proverbs Be strong and take heart, all you who hope in the LORD.
If we are not a believer, then we have only hope in this world and among men are most miserable. But if we are Christians, then we can take heart and be courageous because God is our hope. When God is your hope you have a sure thing. Those who have hope in God have hope in the only One Who can guarantee our future. But the eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love, Psalm Fear is simply a reverential respect and standing in awe of God. It means that those who reverence God and His name have nothing to fear at all; no evil, no pestilence, no begging for bread, and no fear of want.
His unfailing love is upon those that fear or revere Him: His love never fails and His eyes are fixed on you in a permanent gaze that is transfixed upon your today and your tomorrow. You are the apple of His eye Deuteronomy We wait in hope for the LORD; he is our help and our shield. Our hope in God is a shied of life. Not only a shield in eternal life but in the present life.
He is our help when we need it and our shield when we need protecting. God alone is our help and our shield. But now, Lord, what do I look for? My hope is in you. But what do we look for when our Hope is in God? Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God. Here the Psalmist examines his own heart in asking, Why am I so downcast? Why am I so disturbed? When really he has no reason to be because when hope is in God we have reason to praise our Savior and our God.
If you do not know Christ, then I would agree that there is every good reason to be downcast, to be depressed , and to be so disturbed. The world is the most uncertain place to live in today above any other day but not so for those whose hope is in God. Find rest, O my soul, in God alone; my hope comes from him. I have often times wrestled with tomorrow while I lay down to sleep. But worrying about tomorrow is borrowing trouble from tomorrow and spending it on today. When you realize that tomorrow is already taken care of by God alone and the hope you have in Him, then you can find rest.
If you are feeling hopeless and worried about tomorrow, next week, or even next year read the rest of these verses and see how far having hope in God goes:. If you are not a born-again Christian then you have no hope in this present world. Your future is uncertain and you have no idea what tomorrow may bring. Decide right here and now, at this very moment, to fix your hope on the rock-solid promises of God and all of these verses can be literally claimed by you.
It is a promise from God Himself. Today is your day of salvation 2 Corinthians 6: Here is how you can have a living, breathing hope. Do it right now and you have the assurance of hope in God for today, tomorrow, and for all eternity:. Now, join a Bible-believing church, or call NeedHim for follow up questions about salvation that is only available through Jesus Christ. Graduate work at Moody Bible Institute.
His books are inexpensive paperbacks that are theological in nature: Read them in the archive below. Thanks for stopping by! W hen Jesus said we are to love our enemies, He was creating a new standard for relationships. He proclaimed to the crowds listening to His Sermon on the Mount that they knew they were to love their neighbor because the command to love our neighbor was a law of God Leviticus That we must therefore hate our enemy was an inference incorrectly drawn from it by the Jews.
But Jesus replaced this idea with an even higher standard: Jesus goes on to explain that loving those who love us is easy and even unbelievers can do that. Jesus then told the Parable of the Good Samaritan. Here Jesus taught that His followers must demonstrate love to all kinds of people—no matter what faith, nationality, or personality—enemies included. His disciples then must reflect His character and exhibit this same undiscriminating love for both friends and enemies. Jesus is teaching us that we must live by a higher standard than what the world expects—a standard that is impossible for us to attain by our own efforts.
Finally, after giving us the admonition to love our enemies, Jesus then gives us this command: As sons of our Father Matthew 5: This is utterly impossible for sinful man to achieve. This unattainable standard is exactly what the Law itself demanded James 2: So how can Jesus demand the impossible? That which God demands, only He can accomplish, including the demand to love our enemies.
What is impossible for man becomes possible for those who give their lives to Jesus Christ through the power of the Holy Spirit who lives in our hearts. Read the original article on GotQuestions. We are Christian, Protestant, evangelical, theologically conservative, and non-denominational. We view ourselves as a para-church ministry, coming alongside the church to help people find answers to their spiritually related questions.
Judging in the Bible has more to do with what you do after you tell the truth. N ew Southern Baptist Convention president J. M The Psalmist urges us to declare his glory among the nations, his marvelous deeds among all peoples. A merica, with her approximately million people, has the third largest population of any nation in the world. Although this number represents only about 4. Further, America has the highest number of growing immigrant population in the world, thus making it the greatest mission field in the world.
These are not new facts. Missiologists established these statistics more than a quarter of a century ago. Immigrants accounted for 4. Since America absorbs at least 1 million immigrants annually. Note that this excludes undocumented immigrants. They are ripe for harvest Jn. Ask the Lord of the harvest to send out workers into his harvest field Matt. The National Congregations Study NCS conducted between and also indicates an increase from about , congregations in to about , in and perhaps leveled off at ,00 in However, consider that these overall statistics include those denominations that have become apostate denying the five Cardinal doctrines of the Bible , including the inspiration of the Bible and authority of the Scriptures and ordination of openly gay and homosexual individuals.
In Africa in general and Nigeria in particular, the situation is more bemoanable. According to Pew Research, Nigeria is the second most religious country in the world. Rather we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. Author and pastor David Roper gives the following description of this period: Christian assumptions and commitments once widely held no longer have the presence and impact they once had.
And they are growing by the numbers. The idea is to beautify or make beautiful in order to draw attention. The Gospel has become the object of ridicule and caricature in many quarters today for the reasons mentioned above especially when considering the state of the Church in both the United States and Nigeria. Judging by population and size ratio, Nigeria has the largest number of Churches and Christian population of any country in the world.
United States and Nigeria are the two countries with the highest number of Church attendance population in the world. May we aspire to spread the aroma of Christ as we are urged for we are to God the aroma of Christ. Also, the blessing of those who proclaim the God news would be abundantly ours Isa. They were wearing white robes and were holding palm branches in their hands. Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Believers of different cultural backgrounds worshiping together in one place.
These different cultures may be of the same ethnicity or of different ethnicities. Naturally people of the same race or tribe hang out together and systematically exclude others who are not like them. But the church of God is called to pull down all barriers that separate and differentiate us. This has always been a challenge which each generation must face and overcome. The Church that was birthed represented the community around it.
The Jews were very reluctant to integrate other cultures and ethnicities, they wanted to maintain their mono-cultural identity. God had to get to work to change that mindset. He was not going to allow His church to be limited to or be defined by one cultural group or ethnicity. He created all cultures and ethnic groups and He wants all to worship Him together as part of the one family of God.
Acts 10 expose how God finally dealt with the ethnocentric posture of the Jewish believers. Later on, Paul declared in Galatians 3: It is to be noted that there will be mono-cultural churches is some situations like rural communities where all the community members are of the same culture. There will be need for a mono-cultural church in cities also where immigrants into the city cannot communicate in the main spoken language. First generation immigrants benefit from the mono-cultural church. However, such churches must work toward being multi-cultural, else they will not grow much and they will lose their young ones who may not be interested in learning the language of their parents.
Evangelical Church Winning All ECWA — if we are going to be the kind of church God wants us to be, which we also want to be, we must follow the 9 steps given above and in addition: Church planters need to be trained and equipped to start churches with the mindset of growing multi-cultural churches and not mono-cultural churches. It is easier to start a multi-cultural church than to convert a mono-cultural church into a multi-cultural church.
May ECWA be a church that anybody from any ethnicity, or cultural background can walk in and feel at home because we are all about Jesus and not so much about culture or denomination. Eunice Abogunrin On one hand, Prosperity Gospel is about getting the abundance from the benevolent God, while on the other hand, it is about fighting against the antonyms of prosperity from malevolent gods, spirits, people and circumstances.
T oday, some Christians are investing their time into prosperity seeking, while some are wondering and nagging at the paradigm shift, from the call, to take our cross and follow Christ to seeking for a crown without a cross. At the inception of the church and in the most part of the early history of the church, Christianity was marked by the cross, which symbolizes a high cost and sacrifice. But, that paradigm has shifted and is changing in some churches, where the crown is more desirable than the cross.
However, some churches still believe that, we need to bear the cross here on earth, before we wear the crown in heaven. At any rate, each view becomes time consuming and it is a perfect time here to unpack what Prosperity Gospel is all about. But, before we move into any deep discussions about the topic, allow me to first set a delimitation.
It is not in the scope of this blog to go through the history of Prosperity Gospel. Also, this blog will not cover the historical development of Charismatic Theology. Lastly, it is not the intention of this blog to discuss the assets and lifestyle of the Prosperity Gospel preachers. Prosperity is the state or condition of being successful. It is a state of being whole, complete, fitting or being in a state of no lacks. Other words to describe prosperity include: These are the terms used day to day to state or describe an undisturbed good living, which is free from the antithetical cases that are opposite of prosperity, such as: Having gone through the definition, the synonyms of prosperity and its antonyms, we shall move to the concepts of prosperity in the bible.
Though it is beyond the coverage of this blog to have an exhaustive treatment of the cases for prosperity in the bible, to have a fair treatment of the topic, we need to see what the bible shows us about prosperity. To be sure, the bible talks about: The following passages are helpful on the concept of prosperity. Prosperity — blessings, success, protection, help and promotion from God — Genesis 1: As prosperity and its synonyms are found in the bible, there are grim situations or life perils as well. Jeremiah 22, Joel 1 and Amos 4.
Soft Spot for Prosperity Gospel. For the sake of fairness to Prosperity Gospel and its prosperity beliefs, we need to see how prosperity is desirable and pursued by human beings. Using the definition of prosperity and its synonyms, either intentionally or unintentionally, privately or publicly, quietly or loudly, human beings desire and pursue prosperity. Also, using the antithetical words that are direct opposite of prosperity and its synonyms, human beings try to avert those situations or seek for deliverance from them. General and Universal Desire for Prosperity. Day by day, every generation and race, human beings one way or the other desire to be whole and peril free.
Therefore, either personally or religiously, privately or publicly, human beings desire prosperity. For example, they bring what they desire to the attention of God or gods. Also, they mention their desire in their prayers, wishes, blessings, requests and through casual conversations. By and large, it is viable to say, that everyone desires prosperity and many of its synonyms. General and Universal Hate for Prosperity Antonyms.
As it is true of general and universal desire for prosperity, by and large, human beings hate the antonyms of prosperity. Thus, they try to avert grim situations, which are detrimental to a good condition. So, as human beings look for prosperity and some of its synonyms, on one hand, on the other hand, they try to avoid, fight or avert the situations that are opposite of prosperity.
Therefore, either individually, or religiously, privately or publicly, quietly or loudly, folks do their best not to encounter those antithetical conditions that are against prosperity. This is true of the ancient world and of this age of technology. In every generation and culture, human beings try to avert the elements that are enemies of their holistic living. So, they fight against the enemies of their physical, financial, social and many try to prevail over the enemies of their spiritual lives.
Open discussion on the battle against prosperity antonyms. At this juncture, we will move to the reasons why some people go to or prefer prosperity churches and preachers. Some motivating factors that draw many people to prosperity churches and that make their preachers admirable include, the following and this writer allows contributions on each point:. Power Encounter — Power encounter is real, but it could become a phobia that drives people to look for deliverance.
Along with this are mystical feelings, which their authenticity could not be objectively or empirically proven in many cases. However, the fear of the malevolent spirits or people could be perceived as real and some people look for higher power to combat them or render the evil attacks or activities useless. Illness — Illness, chronic diseases are human enemies. Therefore, their presence is irritating, devastating and burdensome. As much as possible, human beings take full measure to fight them, either through medicines, sacrifices, prayers and counter powers. So, some people go to the prosperity churches to seek for deliverance from their illness.
Lacks — There are lacks in life and when they are present, folks want to pursue measures to meet their needs. Some of the lacks include, peace, open doors, opportunities, success, partners, children, jobs, relationships, and other aspects of life. These lacks draw some people to the prosperity churches. So, they believe that, they have the gift of prophecy and they can speak with fervor of mind, bring revelations from God to man and give ecstatic words.
They claim that they are under divine power, they can foretell, order or decree. The uncertainty of life, fear, ambition, curiosity, anxiety and other life situations compel many people to go and hear what the future holds for them. Wealth — Either out of need or out of want, some go to prosperity churches for the sake of wealth. It may simply be a desire to always get the daily needs or for fame.
Either way, the desire for money could be a motivating factor to attract some people to prosperity church. Allow me to give an illustration of a man and his cousin who left ECWA for a prosperity church, because each of them was promised to become a millionaire. Other Reasons — Time and space will not permit the specifics of other reasons, but, those reasons could include: Now we will move to the strengths of Prosperity Gospel.
Strengths of Prosperity Gospel. If we hold on to the soft spot for Prosperity Gospel, we will be able to objectively find some strengths in the Prosperity Gospel and its preachers. Care — Prosperity Gospel and its preachers speak to the needs of the masses. They know where the people are itching, and they offer comfort, healing and understanding.
Prayer — Prayer is one of the prominent activities of the Prosperity Gospel churches. This becomes a drawing strategy, because many people want to pray and be prayed for. Church Planting — Many of the Prosperity Gospel churches use church planting strategy to attract members to their buildings or house churches. The importance of close proximity strategy could not be overemphasized in church planting and church growth. Therefore, church planting is a notable strategy of Prosperity Gospel churches. Powerful Pulpit — Many of the Prosperity Gospel churches preaches are powerful on the pulpit.
So, their speeches, both in churches and on public devices are attractive and inviting.
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Therefore, energized souls could not stand lukewarm pulpits and rush to warm pulpits. Retention Initiatives — Another notable strength of the Prosperity Gospel churches is the endeavor to retain their members. When you go in, they want to keep you.
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Part of the retention is service opportunity. All these add to the population growth. At this juncture, we can say that our soft spot for the Prosperity Gospel could be strengthened by the facts on the general and universal desire for prosperity and its synonyms and general and universal hate for the antonyms of prosperity.
Also, the strengths of the Prosperity Gospel churches could call for our soft spot. Now, the question is, what is wrong with Prosperity Gospel, if by and large prosperity and its synonyms are desired, and its antonyms are not desired by human beings? The following section will show us what Prosperity Gospel is all about, which would include its weaknesses or misconceptions or derailment.
What is Prosperity and Health Gospel all about? What we have discussed this far have served as a snapshot of what Prosperity Gospel is all about. On one hand, it is about getting the abundance from the benevolent God, while on the other hand, it is about fighting against the antonyms of prosperity from malevolent gods, spirits, people and circumstances. Again, to be fair and objective, these two aspects of longing for prosperity and its synonyms and longing for a deliverance or freedom from the antonyms of prosperity are general and universal.