The Spiritist, and Samuel
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Types of Divination
Types of Divination ASTROLOGY is divination using celestial bodies: the sun, moon, planets, and stars. CARTOMANCY is fortune telling using cards such as the Tarot. CLAIRAUDIENCE is "clear hearing" of divinatory information. Parapsychologist generally regard as a form of extrasensory perception. CLAIRVOYANCE is "clear seeing" of divinatory information. Parapsychologist generally regard as a form of extrasensory perception. CRYSTALLOMANCY is divination through crystal gazing. DOWSING or DIVINING RODS are methods of divination where a forked stick is used to locate water or precious minerals. NUMEROLOGY is the numerical interpretation of numbers, dates, and the number value of letters. OCULOMANCY is divination from a person's eye. PALMISTRY is the broad field of divination and interpretation of the lines and structure of the hand. PRECOGNITION in an inner knowledge or sense of future events. PSYCHOMETRY is the faculty of gaining impressions from a physical object and its history. SCIOMANCY is divination using a spirit guide, a method generally employed by channelers. SCRYING is a general term for divination using a crystal, mirrors, bowls of water, ink, or flames to induce visions. TASSEOGRAPHY is the reading of tea leaves that remain in a tea cup once the beverage has been drunk. AEROMANCY divination from the air and sky, particularly concentrating on cloud shapes, comets, and other phenomena not normally visible in the heavens. ALECTRYOMANCY is divination whereby a bird is allowed to pick corn grains from a circle of letters. A variation is to recite letters of the alphabet noting those at which a cock crows. ALEUROMANCY is divination using "fortune cookies"; answers to questions are rolled into balls of dough and once baked are chosen at random. -
Studies in Romans
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1957 Studies in Romans R. C. Bell Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bell, R. C., "Studies in Romans" (1957). Stone-Campbell Books. 470. https://digitalcommons.acu.edu/crs_books/470 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. STUDIESIN ROMANS R.C.BELL F IRM FOUNDATION PUBLISHING HOUSE AUSTIN , TEXAS COPYRIGHT, 1887 FIRM FOUNDATION PUBLISHING HOU SE LESSON 1 Though Romans was written near the close of Paul's mis sionary ministry, reasonably, because of its being a fuller 1-1.ndmore systematic discussion of the fundamentals of Christianity than the other Epistles of the New Testament, 'it is placed before them. Paul's earliest writings, the Thes salonian letters, written some five years before Romans, rea sonably, because they feature Christ's second coming and the end of the age, are placed, save the Pastoral Epistles and Philemon, last of his fourteen Epistles. If Mordecai, with out explicit evidence, believed it was like God to have Esther on the throne at a most crucial time (Esther 4 :14), why should it be "judged incredible" that God had some ~hing to do with this arrangement of his Bible? The theme of the Bible from Eden onward is the redemp tion of fallen man. -
Today We Have This Powerful Story of the Raising of the Widow's Son from the Dead. We Know There Are a Couple of Other Exampl
Today we have this powerful story of the raising of the widow’s son from the dead. We know there are a couple of other examples in the Scriptures of Jesus raising people from the dead. Of course, the story of the raising of Lazarus and the story of the raising of the daughter of Jairus. But this raising story, you’ll notice, is a little different. In this story no one is asking Jesus for help. For Lazarus, Martha says “If you had been here, my brother would not have died.” Jairus says, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” Jesus sets on His own initiative and in this we see His great compassion. Let’s look at the scene a little closer. The one who died was the only son of a widow. So she was alone. Her husband had died, and now her only son had died, so she has the terrible grief of losing her son after already having lost her husband. She has the prospect now of being alone, and on top of this, in those days women didn’t really work for income. So now she has to be completely dependent on the charity of others to live. Maybe she now would even have to be reduced to begging. The Lord sees all this going on. The exact scripture we heard was: “When the Lord saw her, He was moved with pity for her.” So we see the Lord’s great compassion here. -
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Texas Long Term Care Institute
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Prepared By Merri Cohoe, BSW Sue Ellen Contreras, BSW Debra Sparks, BSW Texas Long Term Care Institute College of Health Professions Southwest Texas State University San Marcos, Texas TLTCI Series Report 02-2 April 2002 Information presented in this document may be copied for non-commercial purposes only. Please credit the Texas Long Term Care Institute. Additional copies may be obtained from the Texas Long Term Care Institute, 601 University Drive, San Marcos, Texas, 78666 Phone: 512-245-8234 FAX 512-245-7803. Email: L [email protected] Website: http://LTC-Institute.health.swt.edu CWe; w.auU eJw [o;~ tJus; ~fl/ [o;OU/tI~iIv~4tAwv~, ~, and~tuJi4i1vOW1l~. CWe; w.auU ~ eJw [0; ~ aft tJuv Soci.at CW~ wJuy Iuwe; ~ t/te; uuuJ; I<w USJ. ~it is; 0W1I ~ widv [0; ~ tAerrv p;uuul. 2 Table of Contents Introduction ....... ........................................................................ 5 Acknowledgements .......................... ...... ..... ... ............. .............. .... 6 African Methodist Episcopal .................. , ................. " ........... , .... ... .. .. 7 American Evangelical. .. 8 Anglican .................................................................................... 9 Anglican Catholic Church ......... " . " ................................................ '" 10 Assemblies of God .............. , ..... .................... ................ ....... .......... 11-12 Atheism..... .................. ....... .................... ............... -
The Human Encounter with Death
The Human Encounter With Death by STANISLAV GROF, M.D. & JOAN HALIFAX, PH.D. with a Foreword by ELISABETH KÜBLER-ROSS, M.D D 492 / A Dutton Paperback / $3.95 / In Canada $4.75 Stanislav Grof, M.D., and Joan Halifax, Ph.D., have a unique authority and competence in the interpretation of the human encounter with death. Theirs is an extraordin ary range of experience, in clinical research with psyche- delic substances, in cross-cultural and medical anthropology, and in the analysis of Oriental and archaic literatures. Their pioneering work with psychedelics ad ministered to individuals dying of cancer opened domains of experience that proved to be nearly identical to those al ready mapped in the "Books of the Dead," those mystical visionary accounts of the posthumous journeys of the soul. The Grof/Halifax book and these ancient resources both show the imminent experience of death as a continuation of what had been the hidden aspect of the experience of life. —Joseph Campbell The authors have assisted persons dying of cancer in tran scending the anxiety and anger around their personal fate. Using psychedelics, they have guided the patients to death- rebirth experiences that resemble transformation rites practiced in a variety of cultures. Physician and medical anthropologist join here in recreating an old art—the art of dying. —June Singer The Human Encounter With Death is the latest of many re cent publications in the newly evolving field of thanatology. It is, however, a quite different kind of book—one that be longs in every library of anyone who seriously tries to un derstand the phenomenon we call death. -
Problematics of the Dimensions of Death
2424 6 May 90 PROBLEMATICS OF THE DIMENSIONS OF DEATH ELLIOTT THINKSHEETS 309 L.Eliz.Dr., Craigville, MA 02636 Among the fears ineluctably buzzing around death both as fact Phone 508.775.8008 & as idea is the fear of the spiritual dimension of life, even of Noncommercial reproduction permitted the very word "spiritual." Eg, Lloyd Glaubermen, inventor of Hypno-Peripheral Pro- cessing (the latest in psychotechnology: multiple-track audiotapes to pre-change behavior from the unconscious to conscious living--incorporating Milton Erikson's subliminal story-telling & Neuro-Linguistic Programming's dual induction--"to build self-esteem, dispel depression, and generate a healing effect in both mind and body") says the use of myths-stories "can bring meaning and purpose to many of us. I hesitate to say that the stories have a spiritual message , since this word for many may equate to a lack of substance. Rather, I might just say that the stories, the myths, have a universal application and appeal." (Interview by David Beeman in April- May/90 PASTORAL COUNSELING LETTER; boldface, mine) The S-word is scary for a profounder reason than this that our psychoacoustical stress-manager alludes to. It is scary fundamentally because "spiritual" signals the deepest/highest dimension of our lives, where most--indeed, everything--is at risk as we face the "Mysterium tremendum et fascinosum" ("the Mystery that causes us to tremble, but so fascinates us we can't run away"). And of all life-events, none other can compare with death in grabbing our attention for the "spiritual" dimension. No wonder the current flood of books on the death/spirituality relationship--many on Hospice chaplaincy. -
Death in the Spirituality of the Desert Daniel Lemeni
The Untimely Tomb: Death in the Spirituality of the Desert Daniel Lemeni UDC: 27-788"03/05" D. Lemeni 27-35"03/05" West University of Timişoara Review Faculty of Teology Manuscript received: 22. 10. 2016. Str. Intrarea Sabinei, nr.1, ap. 6 Revised manuscript accepted: 07. 02. 2017. 300422 Timişoara, Timiş, Romania DOI: 10.1484/J.HAM.5.113743 [email protected] In this paper we will explore the “practice of death” in the spirituality of the desert. e paper is divided into two sections. Section 1 explores the desert as place of the death. e monk has symbolized this death by locating his existence in the desert, because the renunciation of secular life led the monk to regard himself as dead. Section 2 points out depictions of monks as dead or entombed. We will examine here the role played by “daily dying” in the Life of Antony. Antony the Great characterizes his life as a kind of “death”, because he lives as though dying each day. In other words, the monk, though not actually dead, eectively dies each day. is kind of “death” (daily dying) contains the seeds of later ascetic tradition on a “practice of death”. Keywords: death, Desert Fathers, Late Antiquity, monasticism, Antony the Great. INTRODUCTION growth of monasticism in fourth-century Egypt has long been recognized as one of the most significant and alluring The withdrawal from the world is the most powerful moments of early Christianity. In the withdrawal from the metaphor to describe the mortification in the spirituality mainstream of society and culture to the stark solitude of of the desert. -
(1) the End Times Our Hope & God's Promise Part One Individual
Sam Storms Bridgeway Church / Foundations The End Times (1) The End Times Our Hope & God’s Promise Part One Individual Eschatology: Death, the Intermediate State, Resurrection, and Judgment (“Let us consider this settled,” said Calvin, “that no one has made progress in the school of Christ who does not joyfully await the day of death and final resurrection” [Institutes, 3.10.5].) Biblical eschatology is a vast field of study encompassing far more than merely “end-time” events, or what we customarily speak of as “prophecy”. Also included within the discipline of eschatology is the destiny of the individual, most often conceived as entailing 4 phases or experiences: (1) physical death, (2) the intermediate state, (3) the bodily resurrection, and (4) the judgment of the believer. Physical Death The word “death” is used in Scripture to describe three experiences: (1) spiritual death, or the separation or alienation of the individual soul from God (cf. Gen. 2:17; 3:3,8-9; Eph. 2:1,5); (2) eternal death or second death, which is the culmination or eternal continuation of spiritual death (cf. Rev. 2:11; 20:6,14; 21:8); and (3) physical death which is the temporary separation of the material and immaterial aspects of the human constitution (cf. Gen. 35:18; James 2:26; Phil. 1:21-24; 2 Cor. 5:1-8, I Cor. 15:35-58). Insofar as this study concerns the destiny of individual Christians, those who have been saved from spiritual death, we will focus only on (3) physical death. The Character and Cause of Physical Death The character of physical death, or, what is it? • The absence of clinically detectable signs such as the heart stopping and the decrease of blood pressure and body temperature? • The absence of brain wave activity? • The irreversible loss of vital functions? • The Scriptures answer the question spiritually, not clinically. -
Rhabdomancy and Belomancy, Or Divination by the Rod and by the Arrow Author(S): A
Rhabdomancy and Belomancy, or Divination by the Rod and by the Arrow Author(s): A. W. Buckland Source: The Journal of the Anthropological Institute of Great Britain and Ireland, Vol. 5 (1876), pp. 436-450 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2841115 . Accessed: 15/06/2014 04:45 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve and extend access to The Journal of the Anthropological Institute of Great Britain and Ireland. http://www.jstor.org This content downloaded from 195.34.79.223 on Sun, 15 Jun 2014 04:45:13 AM All use subject to JSTOR Terms and Conditions 436 A. W. BUCKLAND.-Rhabdomancyand Belomnancy, would meet the case withoutinterfering with those givenin MNr. Evans's paper,viz.: abv grun Prehistoricclwelling P halfunderground, or pits... or chamber undergroundchamber or artificial cave ... ... B Then, again, althoughthere was a radicalfor a defensivework, therewas none forearthworks of a non-defensivecharacter, which were commonin all parts 'of the world. He thoughtthat the annexedsymbol might be employedin conjunctionwith any other symbolto denotethat a workwas defensiveS4; whilst the symbolemployed in the paper for " campor defensivework " might be used merelyto designate" earthwork."If the code obligedus to markall earthworksas defensiveit wouldlead to error. -
Keys to Receiving Answers to Prayer
KEYS TO RECEIVING ANSWERS TO PRAYER By Bill Subritzky Jesus said, “For assuredly, I say to you, wherever says this mountain, ‘Be removed and cast into the sea,’ and does not doubt in his heart, but believes that those things he says will come to pass, he will have whatever he says. Therefore I say to you, whatever things you ask when you pray, believe you receive them, and you will have them.” (Mark 11:23-24). We can have mountains in our life whether it is sickness, disease, financial problems, marital problems, employment problems or whatever. Jesus is challenging us in this Scripture to pray believing for these mountains to be removed. Whenever we pray we should believe that something good is happening. As we believe, this opens the door for faith to flow in our heart and for us to believe for the right answer. We must believe before we can we receive an answer to our prayers. Jesus goes on to say, “And that whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespassers. But if you do not forgive, neither will your Father in heaven forgive your trespasses.” (Mark 11:25-26). Forgiveness on our part to everybody who has ever hurt or damaged us is a key to receiving answers to our prayers. Jesus hung on the cross bloodied, beaten, cursed and mocked to forgive us, therefore forgiveness on our part is not an option, it is a commandment from God Himself and we must obey it if we desire to receive an answer to our prayers. -
A Field Guide to Critical Thinking
A Field Guide to Critical Thinking Get back issues, subscriptions, and merchandise at the CSI store. Feature James Lett Volume 14.4, Fall 1990 CSI is not responsible for the content of these advertisements CSI is not responsible for the content of these advertisements There are many reasons for the popularity of paranormal beliefs in the United States today, including: 1. the irresponsibility of the mass media, who exploit the public taste for nonsense, 2. the irrationality of the American world-view, which supports such unsupportable claims as life after death and the efficacy of the polygraph, and 3. the ineffectiveness of public education, which generally fails to teach students the essential skills of critical thinking. As a college professor, I am especially concerned with this third problem. Most of the freshman and sophomore students in my classes simply do not know how to draw reasonable conclusions from the evidence. At most, they've been taught in high school what to think; few of them know how to think. In an attempt to remedy this problem at my college, I've developed an elective course called “Anthropology and the Paranormal.” The course examines the complete range of paranormal beliefs in contemporary American culture, from precognition and psychokinesis to channeling and cryptozoology and everything between and beyond, including astrology, UFOs, and creationism. I teach the students very little about anthropological theories and even less about anthropological terminology. Instead, I try to communicate the essence of the anthropological perspective, by teaching them, indirectly, what the scientific method is all about. I do so by teaching them how to evaluate evidence. -
These Times for 1966
THE WORLD IN PERSPECTIVE BY GORDON M. HYDE HEN the British electronics en- signals have been sent, and then re- of the system, one might wonder Wgineer Arthur C. Clarke predicted turned with a spread that covers one whether the gospel—the good news— in 1945 that man could put a satellite third of the globe. And this, say the will be given worldwide dissemination. into orbit above the earth in such a way delighted engineers, is but the begin- And if so, by whom will it be spoken? that it would hold a fixed position in ning. More and more sophisticated The gospel commission to go into relationship to the earth, and actually packages of electronic wizardry will all the world and preach the gospel calculated that it should orbit at 22,- soon be "on location" above the earth, and to make disciples of all nations 300 miles, men wrote him off as a making it possible to beam multiple- comes inevitably to mind as these fairly wild science-fiction writer. Clarke signal TV, radio, or telephone com- "heavenly" messengers take up their did prove to be an effective writer, but munications to any spot on the earth. stations in the sky. Will men permit the in May, 1965, his fiction turned to fact The rapid development of such a everlasting gospel of the love of God to in the launching of a stationary satel- world-embracing system of communi- be proclaimed to every nation, kindred, lite. cation has inevitat ly aroused plenty tongue, and people? Or will these de- When Clarke made his calculations of international reaction and has given vices of man's God-given genius be put twenty years ago, there was no rocket the Western World a new channel for to purely secular uses for national ad- more powerful than the German V-2, matching the propaganda attempts of vantage? and it could climb only 100 miles.