Reasoning From The Scriptures With The Mormons Ebook 14 PATCHED
David, who had backslidden by sinning with Bathsheba, was indeed a sad sight. He was acutely aware of his transgressions with his sin ever before him, he was in dire need of cleansing and renewal, and his bones had been broken (Psalm 51). We should learn a lesson from his mistake.
Reasoning from the Scriptures with the Mormons ebook 14
As a Christian university, we aim to be persuasive in our presentation and practice of the Christian worldview, but renounce all forms of coercion and compulsion. Faith, when genuine, is a voluntary response to the person and work of Jesus Christ. As a matter of loving others as we love ourselves, we are committed to respectful dialogue and charitable engagement in all matters, especially matters of faith and conscience. GCU invites students from all walks of life to seek truth and to find your purpose within a context marked by Christian charity and compassion. We welcome all who genuinely seek truth to join the conversation.
Our faith-integrated foundation is built from our Christian convictions, Christ-focused curriculum and a faith-based service. We call this One Foundation, which serves as the bedrock for our community. This foundation guides us toward faithfulness, excellence, and a service to God and our neighbors with an intention to welcome all individuals on campus and in the classroom, no matter their background or what they believe.
Christian writers from Tertullian to Luther have held to traditional notions of Hell. However, the annihilationist position is not without some historical precedent. Early forms of annihilationism or conditional immortality are claimed to be found in the writings of Ignatius of Antioch (d. 108/140), Justin Martyr (d. 165), and Irenaeus (d. 202), among others. However, the teachings of Arnobius (d. 330) are often interpreted as the first to defend annihilationism explicitly. One quote in particular stands out in Arnobius' second book of Against the Heathen:
1038 The resurrection of all the dead, "of both the just and the unjust," (Acts 24:15) will precede the Last Judgment. This will be "the hour when all who are in the tombs will hear (the Son of man's) voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment." (Jn 5:28-29) Then Christ will come "in his glory, and all the angels with him. . . . Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left. . . . And they will go away into eternal punishment, but the righteous into eternal life." (Mt 25:31,32,46)
Although the Church of England has through most of its history been closer to John Calvin's doctrine of conscious continuation of the immortal soul, rather than Martin Luther's "soul sleep", the doctrine of annihilation of the "wicked" following a judgment day at a literal return of Christ has had a following in the Anglican Communion. In 1945 a report by the Archbishops' Commission on Evangelism, Towards the conversion of England, caused controversy with statements including that "Judgment is the ultimate separation of the evil from the good, with the consequent destruction of all that opposes itself to God's will."
Recently the doctrine has been most often associated with groups descended from or with influences from the Millerite movement of the mid-19th century. These include the Seventh-day Adventist Church, the Church of God (7th day) - Salem Conference, the Bible Students, Jehovah's Witnesses, the Christadelphians, the followers of Herbert Armstrong, and the various Advent Christian churches. (The Millerite movement consisted of 50,000 to 100,000 people in the United States who eagerly expected the soon return of Jesus, and originated around William Miller).
The Catechism of the Catholic Church (1992) describes Hell as "eternal death" (para 1861) and elsewhere states that "the chief punishment of hell is that of eternal separation from God" (para 1035). The question is what "eternal" means in this context. Thomas Aquinas, following Boethius, states that "eternity is the full, perfect and simultaneous possession of unending life" (Summa Theologica I, question 10), so apparently eternal separation from God is a "negative eternity", a complete and permanent separation from God. In the Collect (opening prayer) for the eighth Sunday after Pentecost in the Tridentine missal, we find the words "qui sine te esse non possumus", meaning "we who without Thee cannot be (or exist)".
To summarize, little consensus exists regarding the effects of Ramadan fasting on the majority of health-related outcomes. Many of the discrepancies regarding findings are likely due to differences between studies in daily fasting time, smoking status, medication consumption, and/or dietary norms. Although most manuscripts report daily fasting time, many do not report one or more of the other confounding variables. Future research should be designed so as to eliminate - or minimize the effect of - as many confounding variables as possible. For example, future studies should likely exclude smokers from the subject population so that the effects of daytime smoking cessation are not conflated with the effects of the fast itself. Alternatively, smokers should be allocated to a separate group of fasters, which may then be compared to non-smokers undergoing the fast. The same care should be taken to control for other potential confounding variables, as only through such careful control within the research design will reliable results pertaining to the health effects of Ramadan fasting be obtained.
A popular fast practiced by Christians, the Daniel Fast derives from the Biblical story of Daniel (1:8-14 NIV), in which Daniel resolved not to defile himself with the royal food and wine and requested permission to consume nothing but vegetables (pulse) and water for 10 days. Later in the same book (Daniel 10:2-3 NIV), Daniel again followed a 21 day period of fasting, during which time he ate no choice food (meat or wine). Based on these two passages, a modern day Daniel Fast involves ad libitum intake of specific foods, but the food choices are restricted to fruits, vegetables, whole grains, legumes, nuts, seeds, and oil. This plan resembles a vegan diet, which has been reported to yield health-enhancing properties [48, 49].
Whether you grew up watching the Cleavers, the Waltons, the Huxtables, or the Simpsons, most of the iconic families you saw in television sitcoms included a father, a mother, and children cavorting under the same roof while comedy ensued. The 1960s was the height of the suburban American nuclear family on television with shows such as The Donna Reed Show and Father Knows Best. While some shows of this era portrayed single parents (My Three Sons and Bonanza, for instance), the single status almost always resulted from being widowed, not divorced or unwed.
The combination of husband, wife, and children that 80% of Canadians believes constitutes a family is not representative of the majority of Canadian families. According to 2011 census data, only 31.9% of all census families consisted of a married couple with children, down from 37.4% in 2001. 63% of children under age 14 live in a household with two married parents. This is a decrease from almost 70% in 1981 (Statistics Canada, 2012). As we noted above, this two-parent family structure is known as a nuclear family, referring to married parents and children as the nucleus, or core, of the group. Recent years have seen a rise in variations of the nuclear family with the parents not being married. The proportion of children aged 14 and under who live with two unmarried cohabiting parents increased from 12.8% in 2001 to 16.3% in 2011 (Statistics Canada, 2012).
Single-parent households are also on the rise. In 2011, 19.3% of children aged 14 and under lived with a single parent only, up slightly from 18% in 2001. Of that 19.3% , 82% live with their mother (Statistics Canada, 2012).
Changes in the traditional family structure raise questions about how such societal shifts affect children. Research, mostly from American sources, has shown that children living in homes with both parents grow up with more financial and educational advantages than children who are raised in single-parent homes (U.S. Census Bureau, 2010). The Canadian data is not so clear. It is true that children growing up in single-parent families experience a lower economic standard of living than families with two parents. In 2008, female lone-parent households earned an average of $42,300 per year, male lone-parent households earned $60,400 per year, and two-parent families earned $100,200 per year (Williams, 2010). However, in the lowest 20% of families with children aged four to five years old, single-parent families made up 48.9% of households while intact or blended households made up 51.1% (based on 1998/99 data). Single-parent families do not make up a larger percentage of low-income families (Human Resources Development Canada, 2003). Moreover, both the income (Williams, 2010) and the educational attainment (Human Resources Development Canada, 2003) of single mothers in Canada has been increasing, which in turn is linked to higher levels of life satisfaction.
Living together before or in lieu of marriage is a growing option for many couples. Cohabitation, when a man and woman live together in a sexual relationship without being married, was practised by an estimated 1.6 million people (16.7% of all census families) in 2011, which shows an increase of 13.9% since 2006 (Statistics Canada, 2012). This surge in cohabitation is likely due to the decrease in social stigma pertaining to the practice. In Quebec in particular, researchers have noted that it is common for married couples under the age of 50 to describe themselves in terms used more in cohabiting relationships than marriage: mon conjoint (partner) or mon chum (intimate friend) rather than mon mari (my husband) (Le Bourdais and Juby, 2002). In fact, cohabitation or common-law marriage is much more prevalent in Quebec (31.5% of census families) and the Northern Territories (from 25.1% in Yukon to 32.7% in Nunavut) than in the rest of the country (13% in British Columbia, for example) (Statistics Canada, 2012).