150 Titles of Jesus Christ in Scripture:

Advocate – 1 John 2:1
Alpha and Omega – Revelation 1:8; 22:13
The Almighty – Revelation 1:8
Amen – Revelation 3:14
Apostle and High Priest of our Confession – Hebrews 3:1
Author and Finisher of our Faith – Hebrews 12:2

Beloved – Matthew 12:18
Beloved Son – Colossians 1:13
Bread of God – John 6:33; 50
Bread of life – John 6:35 Living
Bread – John 6:51
Bridegroom – John 3:29
Brother – Matthew 12:50
Captain of our Salvation – Hebrews 2:10
Carpenter – Mark 6:3
Carpenter’s Son – Matthew 13:55
Chief Shepherd – 1 Peter 5:4
Chosen One – Luke 23:35
Christ – Matthew 16:20
Christ Jesus – 1 Timothy 1:15; Colossians 1:1
 Christ of God – Luke 9:20
Christ the Lord – Luke 2:11
Christ who is above all – Romans 9:5
Consolation of Israel – Luke 2:25
Chief Cornerstone – Ephesians 2:20; 1 Peter 2:6
 Dayspring – Luke 1:78
Deliverer – Romans 11:26
Deliverer from the wrath to come – 1 Thessalonians 1:10
Eldest of many brothers – Romans 8:29
Emmanuel – Matthew 1:23
Faithful and True Witness – Revelation 1:5; 3:14
Father Forever – Isaiah 9:6
First and Last – Revelation 1:17; 2:8
Firstborn among many brothers – Romans 8:29
First born from the dead – Revelation 1:5
Firstborn of all creation – Colossians 1:15
First Fruits – 1 Corinthians 15:20
Friend of tax collectors and sinners – Matthew 11:19
Gate of the sheepfold – John 10:7
Glory – Luke 2:32
Good Shepherd – John 10:11; 14
Grain of Wheat – John 12:24
Great Shepherd of the sheep – Hebrews 13:20 Head –
Ephesians 4:15
Head of the Church – Colossians 1:18; Ephesians 1:22
Hidden Manna – Revelation 2:17
High Priest – Hebrews 3:1; 4:14; 7:26
He Who Holds of the Keys of David – Revelation 3:7
He who is coming amid the clouds – Revelation 1:7
Holy One – Acts 2:27
Holy One of God – Mark 1:24
Holy Servant – Acts 4:27
Hope – 1 Timothy 1:1
Horn of Salvation – Luke 1:69
I Am – John 8:58
Image of God – 2 Corithinians 4:4; Colossians 1:15
Indescribable Gift – 2 Corinthians 9:15 Intercessor – Hebrews 7:25
Jesus – Matthew 1:21 Jesus the Nazarene – John 18:5
Judge of the World – 2 Timothy 4:1; Acts 10:42 Just One – Acts 7:52 Just Judge – 2 Timothy 4:8 King – Matthew 21:5
King of Israel – John 1:49
King of Kings – Revelation 17:14; 19:16; 1 Timothy 6:15
King of Nations – Revelation 15:3 King of the
Jews – Matthew 2:2 Lamb of God – John 1:29
Last Adam – 1 Corinthians 15:45 Leader – Matthew 2:6; Hebrews 2:10
Leader and Perfecter of Faith – Hebrews 12:2
Leader and Savior – Acts 5:31
Life – John 14:6; Colossians 3:4
Light – John 1:9; John 12:35
Light of all – Luke 2:32; John 1:4
Light of the world – John 8:12
Lion of the tribe of
Judah – Revelation 5:5 Lord – Luke 1:25 One
Lord – Ephesians 4:5 My Lord my God – John 20:28
Lord both of the dead and the living – Romans 14:9
Lord God Almighty – Revelation 15:3 Lord
Jesus – Acts 7:59
Jesus is Lord – 1 Corinthians 12:3
Lord Jesus Christ – Acts 15:11
Lord of all – Acts 10:36
Lord of Glory – 1 Corinthians 2:8
Lord of lords – 1 Timothy 6:15
Lord of Peace – 2 Thessalonians 3:16
The Man – John 19:5 Master – Luke 5:5
Mediator – 1 Timothy 2:5
Messiah – John 1:41; 4:25
Mighty God – Isaiah 9:6
Morning Star – 2 Peter 1:19; Revelation 2:28; Revelation 22:16
 Nazarene – Matthew 2:23 Passover – 1 Corinthians 5:7
Power and wisdom of God – 1 Corinthians 1:24
Power for salvation – Luke 1:69
Priest forever – Hebrews 5:6 Prince of
Life – Acts 3:15 Prince of Peace – Isaiah 9:6
Rabboni – John 20:16 Ransom – 1 Timothy 2:6
Redeemer – Isaiah 59:20
Rescuer from this Present Evil Age – Galatians 1:4
Radiance of God’s Glory – Hebrews 1:3
Resurrection and Life – John 11:25
Rising Sun – Luke 1:78 Root of David –
Revelation 5:5 Root of David’s line – Revelation 22:16
Root of Jesse – Isaiah 11:10
Ruler – Matthew 2:6
Ruler of the kings of the earth – Revelation 1:5
Ruler andSavior – Acts 5:31

Savior – 2 Peter 2:20; 3:18
Savior of the world – 1 John 4:14; John 4:42
Second Adam – Romans 5:14
Servant of the Jews – Romans 15:8
Shepherd and Guardian of our souls – 1 Peter 2:25
Slave – Philippians 2:7
 Son – Galatians 4:4 Beloved
Son – Colossians 1:13 Firstborn
Son – Luke 2:7
Son of Abraham – Matthew 1:1
Son of David – Matthew 1:1
Son of God – Luke 1:35
Son of Joseph – John 1:45
Son of Man – John 5:27
Son of Mary – Mark 6:3
Son of the Blessed One – Mark 14:61
Son of the Father – 2 John 1:3
Son of the Living God – Matthew 16:16
Son of the Most High – Luke 1:32
Son of the Most High God – Mark 5:7 Only
 Son of the Father – John 1:14
Source of God’s creation – Revelation 3:14
Spiritual Rock – 1 Corinthians 10:4 Living
Stone – 1 Peter 2:4
Stone rejected by the builders – Matthew 21:42; 1 Peter 2:8
Stumbling Stone – 1 Peter 2:8

Teacher – Matthew 8:19; Matthew 23:10
Testator of the New Covenant – Hebrews 9:16
True God – 1 John 5:20
True Vine – John 15:1
The Way the Truth and the Life – John 14:6
The One who is, is was, and who is to come – Revelation 3:7
Wisdom of God – 1 Corinthians 1:24
Wonderful Counselor – Isaiah 9:6
Word – John 1:1; 14
Word of God – Revelation 19:13
Word of Life – 1 John 1:1

PRINCIPLE # 9 #

PRINCIPLE # 9 # Make the other person 

happy about doing the thing you suggest. 

Dale Breckenridge Carnegie was born in 1888 in Maryville, Missouri. Carnegie was a poor farmer’s boy, the second son of James William Carnagey and wife Amanda Elizabeth Harbison. His family moved to Belton, Missouri when he was a small child. In his teens, though still having to get up at 4 a.m. every day to milk his parents’ cows, he managed to obtain an education at the State Teacher’s College in Warrensburg. His first job after college was selling cor-respondence courses to ranchers; then he moved on to selling bacon, soap and lard for Armour & Company.

He was successful to the point of making his sales territory of South omaha, Nebraska, the national leader for the firm.After saving $500, Dale Carnegie quit sales in 1911 in order to pursue a lifelong dream of becoming a Chautauqua lecturer. He ended up instead attending the American Academy of Dramatic Arts in New York, but found little success as an actor, though it is written that he played the role of Dr. Hartley in a road show of polly of the Circus. When the production ended, he returned to New York, unemployed, nearly broke, and living at the YMCA on 125thStreet.

It was there that he got the idea to teach public speaking, and he persuaded the “Y” manager to allow him to instruct a class in return for 80% of the net proceeds. In his first session, he had run out of material; improvising, he suggested that students speak about “something that made them angry”, and discovered that the technique made speakers unafraid to address a public audience. From this 1912 debut, the Dale Carnegie Course evolved. Carnegie had tapped into the average American’s desire to have more self-confidence, and by 1914, he was earning $500 – the equivalent of Millions now – every week.Perhaps one of Carnegie’s most successful marketing moves was to change the spelling of his last name from “Carnagey” to Carnegie, at a time when Andrew Carnegie was a widely revered and recognized name.

By 1916, Dale was able to rent Carnegie Hall itself for a lecture to a packed house. Carnegie’s first collection of his writings was public Speaking: a practical Course for Business Men (1926), later entitled public Speaking and influencing Men in Business (1932). His crowning achievement, however, was when Simon & Schuster published How to win Friends and influence people. The book was a bestseller from its debut in 1936, in its 17thprinting within a few months. By the time of Carnegie’s death, the book had sold over five million copies in 31 languages, and there had been 450,000 graduates of his Dale Carnegie Institute.

It has been stated in the book that he had critiqued over 150,000 speeches in his participation in the adult education movement of the time. During World War (I) he served in the U.S. Army.His first marriage ended in divorce in 1931. on November 5, 1944, in Tulsa, oklahoma, he married Dorothy Price Vanderpool, who also had been divorced. Vanderpool had two daughters; rose-mary, from her first marriage, and Donna Dale from their marriage together.Carnegie died at his home in Forest Hills, New York. He was buried in the Belton, Cass County, Missouri, cemetery. The official biography states that he died of Hodgkin’s disease, complicated with uremia, on November 1, 1955.

Muslims and Christians in Western Europe

A Comparison of Muslims and Christians in Western Europe 
 On the basis of an original survey among native Christians and
 Muslims of Turkish and Moroccan origin in Germany, France,
 the Netherlands, Belgium, Austria and Sweden, this paper 
investigates four research questions comparing native 
Christians to Muslim immigrants: 

 (1) the extent of religious fundamentalism; 
(2) its socio-economic determinants; 
(3) whether it can be distinguished from 
other indicators of religiosity; and 
(4) its relationship to hostility towards out-groups 
(homosexuals, Jews, the West, and Muslims). 

 The results indicate that religious fundamentalist attitudes are 
much more widespread among Sunnite Muslims than among 
native Christians, even after controlling for the different demographic 
and socio-economic compositions of these groups. 
Alevite Muslims from Turkey, by contrast, show low levels of 
fundamentalism, comparable to Christians. 
Among both Christians and Muslims, strong religiosity 
as such is not (among Christians) or only mildly 
(among Muslims) related to hostility towards out-gro...
 ( R. W. R. Koopmans)

Christianity in Netherlands

Christianity in NL Christianity is the most common and deep-rooted religion in the Netherlands. Here are the bullet points: Protestantism in the Netherlands
The origins of Protestantism in the Netherlands go back a long way:
• At the time of the Reformation, some Dutch Protestants followed
  the teachings of Martin Luther.
• Most, however, followed the more radical John Calvin of France
• Calvinism’s key characteristic was a belief in ‘predestination’.
 Predestination  means that some people are destined for a place
  in heaven, whilst others are simply not.
• Sobriety is also greatly favoured by Calvinists.
• Over the years, these ideas have evolved in the Netherlands, and
  different streams and communities of Protestantism have developed .
                                        Protestantism in NL Today 
• Today, Protestantism in the Netherlands is a lot more varied
• Most provinces in Holland are predominantly Protestant.
• The three main categories of modern-day Dutch Protestantism are:
1. ‘Nederlands Hervormd‘, or ‘Dutch Reformed’. 7% of the Dutch
   population are of this denomination.
2. ‘Protestantse Kerk in Nederland‘, or ‘Protestant Church in the Netherlands’.
   6% of Dutch people subscribe to this stream of Protestantism.
3. ‘Gereformeerd‘ , or ‘Reformed’. Just 3% of Dutch people are
   part of this branch of Protestantism.
4. There are other groups as well! Some examples are: Evangelical, Lutheran, Baptist, Apostolic, Pentecostal, the list goes on Catholicism in the Netherlands
• The southern provinces of Brabant and Limburg are predominantly.

 Catholic in the Netherlands 

• In the 1960s and 70s, the Dutch Catholic Church became extremely progressive • A series of subsequent, rather conservative, Popes has led to its
  being less so today.
• Still, a wide range of Catholic communities exist in the Netherlands
• Some parishes still use the Latin liturgy, whilst others are committed
  to the most modern ideas and practices. There are even Byzantine
  Catholic communities in some regions.
• There are more registered members of the Roman Catholic Church
  (4.2 million), than of the Protestant Church (1.7 million)
• Yet, only 17% of Catholics living in the Netherlands go to church
  regularly, compared to 22% of Protestants.
                                                         Islam in NL 
• There are approximately 850,000 practicing Muslims living in
   the Netherlands today.
• That means 5% of the Dutch population are Islamic.
• Islam has become one of the major religions in the Netherlands
• Mosques have been built in most larger Dutch cities, by communities
   of immigrants from Turkey, Morocco and Indonesia.
• The Dutch public is gradually learning more about Islam.
• Consequently, the people of the Netherlands are becoming more
   accommodating and respectful of, for example, pupils who are
   fasting for Ramadan.

Judaism in NL 

• Before and during the Second World War, when Hitler’s awful anti-
  Semitism took hold in Europe, many Jews came to the Netherlands.
• Unfortunately, the Netherlands was occupied during the war. Therefore,
  it was unable to be the safe haven the Jewish people had hoped it would be
• Still, there is currently a sizeable Jewish community in the Netherlands
• Around 35,000 Jews remain in the Holland.
• Their Jewish center is in Amsterdam, but Synagogues can be
  found in many other Dutch cities.

 Other Religions in the Netherlands .

Other religions that have smaller, but active, communities 

in the Netherlands include: 

                          • Hinduism • Buddhism • Baha’i • Jehovah’s Witness

~The dangers of postmodernism !!

"What are the dangers of postmodernism?" 

 Answer: Simply put, postmodernism is a philosophy that affirms no objective or absolute truth, especially in matters of religion and spirituality. When confronted with a truth claim regarding the reality of God and religious practice, postmodernism’s viewpoint is exemplified in the statement “that may be true for you, but not for me.” 

          While such a response may be completely appropriate when discussing favorite foods or preferences toward art, such a mindset is dangerous when it is applied to reality because it confuses matters of opinion with matters of truth. The term “postmodernism” literally means “after modernism” and is used to philosophically describe the current era which came after the age of modernism.

           Postmodernism is a reaction (or perhaps more appropriately, a disillusioned response) to modernism’s failed promise of using human reason alone to better mankind and make the world a better place. Because one of modernism’s beliefs was that absolutes did indeed exist, postmodernism seeks to “correct” things by first eliminating absolute truth and making everything (including the empirical sciences and religion) relative to an individual’s beliefs and desires. 

          The dangers of postmodernism can be viewed as a downward spiral that begins with the rejection of absolute truth, which then leads to a loss of distinctions in matters of religion and faith, and culminates in a philosophy of religious pluralism that says no faith or religion is objectively true and therefore no one can claim his or her religion is true and another is false. 

Dangers of Postmodernism - 

          1 – Relative Truth Postmodernism’s stance of relative truth is the outworking of many generations of philosophical thought. From Augustine to the Reformation, the intellectual aspects of Western civilization and the concept of truth were dominated by theologians. But, beginning with the Renaissance the 14th – 17th centuries, thinkers began to elevate humankind to the center of reality. 

             If one were to look at periods of history like a family tree, the Renaissance would be modernism’s grandmother and the Enlightenment would be its mother. Renee Descartes’ “I think, therefore I am” personified the beginning of this era. God was not the center of truth any longer – man was. The Enlightenment was, in a way, the complete imposition of the scientific model of rationality upon all aspects of truth. It claimed that only scientific data could be objectively understood, defined, and defended. 

             Truth as it pertained to religion was discarded. The philosopher who contributed to the idea of relative truth was the Prussian Immanuel Kant and his work The Critique of Pure Reason, which appeared in 1781. Kant argued that true knowledge about God was impossible, so he created a divide of knowledge between “facts” and “faith.” According to Kant, “Facts have nothing to do with religion.” The result was that spiritual matters were assigned to the realm of opinion, and only the empirical sciences were allowed to speak of truth. While modernism believed in absolutes in science, God’s special revelation (the Bible) was evicted from the realm of truth and certainty. 

            From modernism came postmodernism and the ideas of Frederick Nietzsche. As the patron saint of postmodernist philosophy, Nietzsche held to “perspectivism,” which says that all knowledge (including science) is a matter of perspective and interpretation. Many other philosophers have built upon Nietzsche’s work (for example, Foucault, Rorty, and Lyotard) and have shared his rejection of God and religion in general. 

             They also rejected any hint of absolute truth, or as Lyotard put it, a rejection of a metanarrative (a truth that transcends all peoples and cultures). This philosophical war against objective truth has resulted in postmodernism being completely averse to any claim to absolutes. Such a mindset naturally rejects anything that declares to be inerrant truth, such as the Bible.  

Crd:gotquestions.org;

1/ 1725► 1st Great Awakening

 
Commonly called “The Great Awakening” this was certainly not 
the greatest revival in numerical growth or geographical scope. 
Nevertheless, it well deserves the title because it was the first 
discernible occasion that God’s Spirit was outpoured 
simultaneously across different nations. 

Historically, the beginning of this awakening can be traced to 
the Moravian community called “Herrnhut” (the Lord’s watch), 
where a visitation from God was experienced after 
a period of prayer, repentance and reconciliation in 1727. 

Nikolas Count Ludwig Von Zinzendorf, a German, was the leader of 
the movement that began a 24 hour-a-day prayer meeting, 
which lasted the next 100 years. In the next 65 years that small 
community sent out 300 radical missionaries. 

Their revived German Pietism was destined to influence two other 
harvest fields, which were on God’s agenda for that time - England and 
America. Griffith Jones, a young Anglican clergyman, often called the
 ‘morning star of the revival,’ was making a mark in Britain through 
his revival preaching for at least 10 years before Theodore 
Frelinghuysen, a Dutch reformed Pietist, began 
to see remarkable conversions in America. 

He preached in 1727 with revival signs following 
his ministry in New Jersey. The revival spread to the 
Scottish-Irish Presbyterians under the 
ministry of Gilbert Tennant, whose father, William, founded the 
famous “Log College”, which later became the Princeton University.

 Revival then spread to the Baptists of Pennsylvania and Virginia 
before the extraordinary awakening that occurred on Northampton, Massachusetts, under the ministry of Jonathan Edwards in 1734. 
 Edward’s personal experience of revivals and his sharp mind 
enabled him to produce a number of revival theologies and 
pastoral observations, which have yet to be surpassed 
in their wisdom and insight. 

Thereafter, the revival spread to England and was further 
advanced in America by a visit of George Whitefield in 1739. 
The effects of the revival were phenomenal. 
Statistics are hard to find, but we know that 150 new 
Congregational churches began in a 20-year period and 
30,000 were added to the church between 1740 and 
1742, probably doubling its size. 

 Moral results were equably noticeable. 
Nine university collegeswere established in the colonies. 
The wild frontier society was thoroughly Christianised. 
 Early missionary desire began to emerge, most notably in 
the ministry of David Brainerd among the Indians.
 His journals are essential reading for all those seeking revival. 

Back in Britain a massive movement of revival had began and 
was bound up with the ministries of two young men, George 
Whitefield and John Wesley. Both had been members of 
the Holy Club in Oxford while they were students.

Wesley went off, still unconverted, to America to preach to 
the Indians in 1736, returning in 1738. The only benefit of 
this venture was his contact with the Moravians, who he could not 
understand, but for whom he had a great respect. 

On Wesley’s return, Whitefield had been converted and was already 
preaching with great effect. For 34 years he exercised a most 
amazing preaching ministry, with revival signs often following him. 
His eloquence was commanding and convincing, full of vivid 
pictures and graphic expressions. “His hearers were taken by 
surprise and carried by storm” (J C Ryle). 

The height of Whitefield’s ministry was at the famed Cambuslang 
Awakening in 1742, when 20,000 and 30,000 people gathered to hear 
him preach, followed by mass weeping and repentance for 1½ hours. 
During Whitefield’s ministry he preached in almost every town of 
England, Scotland and Wales, crossing the Atlantic seven times; 
winning countless souls in Boston, New York and Philadelphia. 

He publicly preached an estimated 18,000 power-packed 
messages, although none of his 75 recorded sermons do 
justice to his style and delivery. 
Whitefield’s friend, John Wesley, must go down in history 
as the architect of the 18th century evangelical revival. 
Converted in 1738, at the well-known Aldersgate Street 
prayer meeting, he proceeded to preach whenever the 
opportunity afforded itself, usually in church. 

Then, in 1739, at Whitefield’s request, he preached in the open 
air at Bristol and followed Whitefield in his preaching places. 
There began those unusual manifestations, which periodically 
attended his and Whitefield’s ministry; falling, crying out, 
fainting, shrieking, convulsions etc. 

Wesley wisely began small societies designed for mutual encouragement and support. These became forerunners of the class-meetings and then 
of the Methodist Church. They were surely used to conserve the fruits of his revivalistic work. Wesley was an itinerant preacher for 65 years. 
He travelled an estimated 250,000 miles on horseback to 
preach 40,000 sermons! He wrote 233 books, including his 
voluminous journals and a complete 
commentary on the whole bible. 

 He left behind him 750 preachers in England, 350 in America; 
76, 968 Methodists in England and 57,621 in America. 
With Charles, his brother, he penned 9,000 hymns. 
Wesley’s influence has far outrun his long life. His practices and
 theology has affected Holiness, Revivalist, Pentecostal and 
Charismatic groups right down to the present day.

 Clearly, then this Awakening was truly ‘Great’ and had notable 
affect on the majority of countries where Evangelical Christians 
could be found. It affected the existing church, saw thousands 
converted and impacted social conditions. 
Historians usually refer to 1766, the year of the 
American Revolution, as the year by which the
 revival had spent itself and had began to decline.