Are You Thinking Of Getting A Hearing Aid

You will not recover from hearing loss until you actually invest in getting a hearing aid.  It is highly recommended to get your hearing aids before you seek help from a professional.

You’ll need to decide what’s most crucial for you in a hearing-aid. Some aids have sophisticated functions which will make them easier to to use and more adaptable to different hearing surroundings, but these functions may cost more or need a help to be cosmetically less attractive.

Hearing-aidsIt’s essential to verify in writing how lengthy you can demo out any support you buy using a correct to reunite it, what fees, if any, you are going to need certainly to pay in the event you reunite it, and whether the check period is likely to be extended in the event the dispenser indicates attempting to make changes so the aid will match you better. For one product, we discovered that costs among neighborhood dispensers ranged from $1,999 to $2,999. And that is for the same design! For another one, costs ranged from $1,455 to $3,900. This demonstrably shows the range of help costs that may be found.

It’s true that an aid will not completely make up for hearing reduction in the same feeling of 20/20 vision that can be restored by eyeglasses. A hearing-aid can amplify sound and voices but can not give you the specific designs of pitch and quantity that you’d have have seen without a hearing reduction. People having a hearing reduction usually say, “I can hear you-but I can not comprehend you.” Despite the assist of a hearing-aid, you could have had this encounter.

Despite their inability to provide “typical” hearing, aids have enhanced the lives of millions of folks, enabling them to enjoy their senses more and also to talk better with the others. Many first time hearing-aid wearers are surprised in the quality in their lives. Modern electronic hearing aids can do significantly to fulfill the complicated as well as the wants of these wearers and various acoustic surroundings they experience. They may be also easier and less obtrusive to use as hearing aids are becoming smaller and more technologically-advanced. Today, for those who have a hearing reduction, it is possible to choose from hundreds of hearing aids with different levels of of sophistication and dimension, but certain to go shopping for for the finest hearing-aid cost.

The possession and use of hearing aids is expanding, although the pace is very slow. Some of the factors are high hearing-aid costs, open info about hearing, and fitting is not proceeded with by most. This is unfortunate as today contemporary hearing aids supply outstanding hearing for all those ranging from losses that are extremely moderate to extreme.

Hearing clinics, like Hear Again – Oklahoma’s Hearing Aids Company, offers a cost-effective entry to the great planet of hearing aids, and advertise access to high-end, premium electronic hearing gadgets that could be from the reach of the majority of people.

Jesus Showed Up in My Anatomy Lab

What dissecting bodies taught me about the passion story and life after death.

I sigh and look at the remains on the table in front of me: a pile of bones, muscles, ligaments, and organs. They are signs of dissecting, learning, and integrating knowledge. At the end of the semester, the cadaver still looks like a human being, but it takes more effort to see it. The teaching it has provided is finished. It waits to be returned to the body donation program to be cremated. If the family chooses, the remains will be returned to them.

I have for decades traveled this journey: beginning with an untouched cadaver, working through successive dissections to identify the structures making up the body, and then reaching the end. As much as I love this journey, I still wonder what it all means. What is the sum total of these parts? The cadaver seems less and less a human being as we progressively move toward deeper and deeper structures. We lose something along the way. What do we gain?

Ironically, this time in the semester often falls around Easter. For all of the parts of the Passion story that inspire so many people, I find myself thinking most about the burial, the empty tomb, and the first realization that Jesus’ body was gone.

When the students are not here, the anatomy lab is completely quiet. It is just me and the cadavers and the soft background noise of the airflow system in the lab. I wonder about these cadavers and the lives they led before their journey brought them here. I wonder who waits for their remains, and I silently thank them for allowing us to learn a little more from these lives.

In the biblical story, I wonder about the stillness that followed the beatings, the Crucifixion, and Jesus’ death. What was that time like for the women who cared for Jesus’ body? For the disciples? …

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Paige Patterson Out After Southwestern Trustees Vote

Decision follows Southern Baptist leader’s apology to women for past comments.

He clarified. He defended. He apologized. And now, after weeks of controversy, Southern Baptist icon Paige Patterson is no longer president of Southwestern Baptist Theological Seminary (SWBTS).

School trustees announced early Wednesday morning that Patterson, one of the most powerful and influential figures in the Southern Baptist Convention (SBC), had become the seminary’s president emeritus overnight, appointing theology dean Jeffrey Bingham as interim president.

After deliberation that went on past 3 a.m., the board voted him into paid retirement, complete with an on-campus home where he and his wife can live as theologians-in-residence.

“After much prayer and a more than 13-hour discussion regarding challenges facing the Institution, including those of enrollment, financial, leadership and institutional identity, the Board determined to move in the direction of new leadership for the benefit of the future mission of the seminary,” they said in a statement.

Patterson becomes the second president in SWBTS history to be forced out of the role. The only other was Russell H. Dilday, who was dismissed in 1994 as part of the Conservative Resurgence, the wave of denominational leadership changes orchestrated by Patterson himself.

Decades after his rise within the SBC, the 75-year-old recently ended up in the center of #MeToo-era criticism targeting his approach to abuse, divorce, and women, which led to bigger questions over his efficacy at the helm of its second-largest seminary.

The board affirmed that Patterson had ultimately complied with reporting laws on assault and abuse. The outgoing president spent a few hours meeting with the trustees and with his own leadership cabinet during the long, contentious session …

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Beyond the Nakba: 7 Ways Christians Can Affirm a Positive Future for Palestinians

How to understand the “catastrophe” of 1948 and its impact on today’s Israel.

On April 18, the fifth day of the Hebrew month of Iyar, Israelis celebrated the 70th anniversary of their country’s founding. On May 14, Palestinians commemorated the 70th anniversary of the Nakba (Arabic for “catastrophe”), the year they lost their homeland to a foreign invader. Jews look on the events of 1948 as the correction of an ancient injustice; Palestinians feel that Jewish justice was gained at their expense. If 1948 meant the end of Jewish dispersion, it also signaled the start of Palestinian exile.

The clash between these two views captures the basic dynamic of the Israeli-Palestinian conflict: two national groups, two national narratives, and seemingly no way to reconcile them. For 70 years, the rest of the world has been forced to confront this dilemma and choose a side.

Christians, in particular, want to know who deserves their sympathy and support. For too long, the Christian conversation about Israel has been confined to the realm of theology: Are the Jews still God’s chosen people? Are the promises about the land still relevant? Is modern Israel connected to Bible prophecies? Yet as theologians argue over the details, the conflict persists. Meanwhile, advocates for pro-Israel and pro-Palestinian organizations seem to compete over who can come up with the most insipid spiritual slogan (Bless Israel! Be pro-peace! Pursue justice!), forcing those who crave a more thoughtful response to seek answers on their own.

Lately, evangelicals have become especially interested in the other side. “We’ve heard a lot about the Jews,” they say, “but what about the Palestinians? Who are they? What do they want? How can we help them?” A recent LifeWay Research survey of American …

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God Hates Gun Violence

We American Christians have a biblical call to reduce firearm deaths in our land.

Violence enters the human story from nearly the beginning: “While they were in the field, Cain attacked his brother Abel and killed him” (Gen. 4:8).

The Genesis narrative notes that violence soon becomes endemic. In a mere two chapters, we read, “Now the earth was corrupt in God’s sight and was full of violence” (Gen. 6:11). And “God said to Noah, ‘I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth’ ” (Gen. 6:13).

God hates violence. We see that especially in the prophets.

Ezekiel: “He [God] said to me, ‘Have you seen this, son of man? Is it a trivial matter for the people of Judah to do the detestable things they are doing here? Must they also fill the land with violence and continually arouse my anger?’ ” (8:17).

Hosea: “Ephraim feeds on the wind; he pursues the east wind all day and multiplies lies and violence” (12:1).

Obadiah: “Because of the violence against your brother Jacob, you will be covered with shame; you will be destroyed forever” (v. 10).

If the Bible is to be trusted, violence is cause for divine destruction of the people who practice and countenance it.

Americans might take note. It nearly goes without saying the United States is a violent culture. Yes, places like El Salvador, Honduras, Venezuela, and Jamaica have much higher per capita murder rates. But compare the United States with other high-income countries, and we see this: According to 2010 data from the World Health Organization, gun homicide rates range from 0 (UK) to 3 (Finland) deaths per million. No country comes anywhere close to the US rate of 36.

When …

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Dorothy Sayers Did Not Want to Be a Prophet

Nevertheless, the saucy British writer made the pious vociferously angry.

Between 1941 and 1944, C. S. Lewis gave a series of BBC radio talks, eventually published as Mere Christianity, that are the stuff of legend. Less well known today is a series of BBC broadcasts during the same era written by Dorothy L. Sayers: a retelling of the gospel message that Lewis himself valued highly.

Ironically, numerous evangelicals who relished Lewis’s BBC work as well-seasoned intellectual food wanted to spew Sayers’s broadcasts out of their mouths. While Lewis was lionized, Sayers received an anonymous postcard calling her a “nasty old sour-puss.” Lewis was elevated to the cover of Time, whereas some in England actually accused Sayers of causing the fall of Singapore during World War II.

Sayers’s BBC broadcasts, in fact, incited one of the biggest religious controversies in England since Henry VIII broke with Rome. Prophetically challenging the signs of her times, Sayers made the pious vociferously angry. Perhaps this reflects the kind of prophet she was: the kind who never wanted to become one in the first place.

Though a lifelong Anglican, Sayers had little interest in promoting a religious agenda. During her college years, she requested cigarettes more than spiritual advice from her parents, and she reviled student invitations to join the Christian Social Union. As she told a correspondent later in life, “I never, so help me God, wanted to get entangled in religious apologetics, or to bear witness for Christ, or to proclaim my faith to the world, or anything of that kind.” Nevertheless, she received a call that changed thousands of lives, including her own.

Transformed by Zeal

Born 125 years ago this month, Sayers had a privileged childhood. The adored only child of a …

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Trump’s Plan to Defund Planned Parenthood Cheers Pro-Life Advocates

Administration prepares to propose Title X funding cuts for abortion providers.

Pro-life evangelicals are celebrating another move by the Trump administration to cut federal funding for abortion.

According to reports, the White House is expected to announce new regulations prohibiting Planned Parenthood and other entities that make abortion referrals from receiving grant money through Title X, the government’s quarter-billion-dollar family planning program.

Already, Title X funds cannot be used for abortion itself. But Planned Parenthood still receives more than $50 million every year to cover birth control and other services for low-income and uninsured patients. Under the new policy, clinics could not accept the money at all if they perform or recommend abortions.

Russell Moore, president of the Southern Baptist Convention’s Ethics and Religious Liberty Commission, called the proposal “a responsible and commendable step toward our goal of totally separating taxpayer funds from Planned Parenthood and the abortion industry.”

The Title X program—which now supports about 4 million patients and 4,000 providers—dates back to 1970. Previously, President Ronald Reagan had put a similar rule in place to restrict the funds from being used to back abortion. The Trump administration’s restriction, drafted by the Department of Health and Human Services (HHS), is currently being reviewed by the White House budget office, NPR reported.

“President Trump has shown decisive leadership, delivering on a key promise to pro-life voters who worked so hard to elect him,” said Marjorie Dannenfelser, president of the Susan B. Anthony List, which will host the president at its annual gala in Washington next week.

Trump has moved to restrict federal government funding for abortion …

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How the Spirit Sets Us Up for Holiness

The same Spirit that descended on the disciples at Pentecost empowers our devotion to God.

My grandmother was part of a Holiness Pentecostal church. That meant—among many wonderful things—that they believed in entire sanctification. It was thought that in this life Christians could reach a level of personal holiness in which they could stop sinning.

My grandma made the claim that she was entirely sanctified and no longer sinned. My family was Baptist, and we would have none of this. Here’s what happened to make me think I had popped her sacred bubble. My grandmother’s home phone was part of a party line, which means more than one home was hooked up to the same line. She lived in an area called Vinegar Hill, and she could pick up the phone and hear the conversations of neighbors who were using the phone. I was there when my grandma listened in on such a conversation, then watched as she later called a friend and repeated the overheard conversation.

My grandma then returned to the “setting” room, and I waited a few minutes before I turned the conversation to entire sanctification. Here is how it went:

“Grandma, do you believe in entire sanctification?”

“Yes, I do,” she replied.

“Have you achieved it?”

“Yes, I have now for some years.”

“Grandma, I just heard you gossiping, and gossiping is sin. That means you are not sinless.”

Her response was priceless. “Now Scot,” she said with grandmotherly warmth and her customary twinkle in the eye, “gossiping is a mistake, not a sin, and God looks over mistakes.” Enough said.

What does it mean, then, to be holy or “sanctified”?

Holiness and the Holy Spirit

Over and over the term Spirit, when used in the Bible, is introduced with the term holy, as in “God’s …

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The Family Feud that Changed the Shape of Christian Higher Education

What makes a college “evangelical” or “fundamentalist?” The dividing lines weren’t always so clear.

Let’s say you attended Wheaton College, Gordon College, or Biola University. Or perhaps you’re an outsider who just thinks highly of those schools. If so, you might be turned off by a book that groups them together under the label “Fundamentalist U.” Don’t be.

Adam Laats, professor of education and history at Binghamton University and author of Fundamentalist U: Keeping the Faith in American Higher Education, knows the difference between an evangelical and a fundamentalist. He knows, too, that it can be very hard to tell that difference, especially before the 1970s. Using the example of Wheaton, Gordon, and Biola (along with Moody Bible Institute, Bob Jones University, and Liberty University), Laats attempts to identify the distinct nature of non-denominational, fundamentalist-evangelical higher education in the 20th century. And he succeeds admirably.

Peculiarities of Definition

Fundamentalist and evangelical colleges have long grappled with many of the same issues faced by other institutions of higher education: the early 20th-century academic revolution, changing standards of accreditation, a post–World War II boom in enrollment fueled by the GI Bill, the moral upheaval of the turbulent 1960s, and the rise of campus protests.

But fundamentalist-evangelical higher education has also dealt with a distinct set of challenges: how to train missionaries, how to maintain codes of student conduct in keeping with fundamentalist mores, whether (or how) to remain true to dispensational premillennialism, how to maintain doctrinal purity, and how to quash leftist radicalism in favor of traditional and conservative Americanism. As Laats observes, “[Fundamentalist colleges] expected to do all the …

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Southern Christianity Is Bigger Than the Bible Belt

A scholar’s journey through the region reveals much more than Baptists and church barbecues.

In the spring of 2008, my wife and I loaded up a truck and moved to Tennessee, where I’d taken a job as the religion writer at a newspaper in Nashville. I’ve spent the decade since then covering religion in the South, first at the paper and later as a magazine writer and freelancer.

I thought I understood how things work here. But I was mistaken. A new book from Vanderbilt Divinity School professor James Hudnut-Beumler, Strangers and Friends at the Welcome Table, helps explain why.

Based on a lifetime’s worth of work—Hudnut-Beumler grew up visiting his mom’s relatives in Appalachia—the book winds its way from a slave cabin in Spring Hill, Tennessee (about five minutes from my house), to the storm-ravaged neighborhoods of New Orleans; from a Catholic monastery in the sticks of Alabama to the headquarters of the Sons of the Confederacy.

Along the way, we see the many splendors and the deep flaws of Southern religion. It’s a place where faith is always personal, where everyone knows your name, and where the Bible shapes everything. At the heart of this new book is the question of Southern hospitality. Who is able to “sit at the welcome table,” in the words of the old spiritual? Who is turned away? And why is the South—a place of such kindness—so divided and inhospitable at times?

Hudnut-Beumler answers these questions and more in a book that’s part pilgrimage, part history lesson, and part celebration of the many versions of Christianity in the South. He writes with grace about almost everyone he meets. At one point, he visits a table at a homeschooling convention that features tips on “food security”—how to plant your own garden and raise …

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God’s Peace Is Not Always God’s

How to know when our feelings are truly from the Spirit.

Our deeply reported March cover story examined multiple perspectives on the role of evangelicals in America’s growing commercial surrogacy industry. One supporter of the practice was quoted as saying, “God called me to seek out what seemed like unconventional ways to serve others.” Another said, “I’m so glad I have a peace about this being God’s plan” (emphasis added).

Pulling these quotes is not a judgment on their decision, and this is not an editorial about the ethical dynamics of surrogacy (which are complicated enough to merit a separate piece). Rather, the italicized phrases catch one’s attention for a different reason: They are phrases often used—and misused—by evangelical Christians.

Such phrases run hand in hand with “I felt the Spirit’s leading,” “God spoke to me,” and “I sensed God’s confirmation.” They can be accompanied by a reference to something that brings anxiety or to a major purchase or financial decision or to grave ethical decisions. What all these phrases have in common is this: The self is portrayed as the final court of appeal.

This is no small matter, but one crucial for the health of evangelical Christianity. How do we determine God’s will, especially given that we believe God is active in our daily lives? Unfortunately, in some circles, “God spoke to me” and “God gave me peace” have become unassailable. I was speaking with a friend, wondering about the ethical decision of someone else we read about in the news, when my friend said, “But the story says God spoke to her about it.” As if that settled the matter.

Evangelicals used to be rightly criticized …

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