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.

Why We Preach for Proper Names

The local church is small and placed for a reason.

The first time a pastor ever made me cry out of frustration was when I was 18 years old and working as an intern at a megachurch. I proposed that I spend the summer focusing on about 10 middle school girls, intentionally developing relationships with them.

“Just 10?” the pastor responded, berating me for wasting his time on a small vision. He wanted to be wowed by numbers and metrics. He wanted not just a small group of girls to know Jesus more deeply but a revival where hundreds would be baptized.

This pastor, while I disagree with him, isn’t uniquely evil. He was simply influenced by ill-formed impulses in evangelicalism to grandiosity and efficiency. But we as a church need to rediscover the goodness of smallness and particularity. If we do not, we are in danger of trading depth for shallowness and discipleship for spectacle.

Arguably the most important institution in America today is the local church. And one of its most important and prophetic callings in our moment is to remain, characteristically, local—that is, committed to a particular people in a particular place.

Wendell Berry said that the things we “love tend to have proper names.” We cannot love the church or the world abstractly. Instead, when we preach and minister to others, we must learn to do so for people with proper names in a place with a proper name.

Jesus’ ministry is the ultimate example of embracing smallness and particularity. “The glory of Christianity is its claim that small things really matter and that the small company, the very few, the one man, the one woman, the one child are of infinite worth to God,” wrote former archbishop of Canterbury Michael Ramsey. “Our Lord devoted himself to …

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Stand By Me. But Don’t Be a Bystander.

Pay attention to the sin of passivity, especially in church leaders dealing with abused women.

In a lot of undergraduate psychology programs, a legendary crime case comes up. Kitty Genovese was raped, robbed, and repeatedly stabbed outside her Queens, New York, apartment building in 1964.

Although the killing was horrific, the case isn’t studied for its gruesomeness. Professors don’t generally focus on Genovese or her murderer but rather on the bystanders and neighbors who, according to reports, heard her screams for help but didn’t act to save her life.

Their supposed indifference is explained by a social theory known as the “bystander effect,” which says a bystander is less likely to assist someone if they’re in a group rather than alone.

In short, the response to one woman’s murder reveals the common evil of people “standing by” out of self-protection and passivity.

Something similar happens in Judges chapter 19. An unnamed victim is identified by her connection to a Levite. This man, commanded to follow God’s Law, should have been her safeguard. But shockingly, he throws her into the hands of her abusers.

The Old Testament is packed with narratives of seemingly obscure women like the Levite’s concubine. Some of these stories are rarely taught and largely unknown. And yet, they are part of the canon of Scripture—divinely inspired words that unfold the grand story of redemption. So what do we miss from the larger portrait when we overlook its dimmer corners?

And how might these dark stories—in this case, the account of a molested woman and her indifferent priest—diagnose our own hearts amid the church abuse crisis of our day?

In the Book of Judges, we find a Levite man bending God’s law by marrying a nameless …

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Elisabeth Elliot’s Lost Manuscript

While searching through old files, radio producers at Back to the Bible discovered an unpublished work written by the late missionary pioneer.

When people pass on, their loved ones or legacy holders sometimes sift through old papers and discover a stash of love letters or a forgotten stock certificate. Once in a while, that good fortune is a gift to the public.

Last year, Kathy Reeg, the president of the Elisabeth Elliot Foundation, reached out to Back to the Bible, the producers of Elliot’s long-running radio show, Gateway to Joy, in search of some information about Elliot’s past work.

In the process of looking for that other project, the team made an extraordinary discovery: A long-buried computer file contained an unpublished devotional by Elliot called Heart of God: 31 Days to Discover God’s Love for You. The book is scheduled for release this September by DaySpring.

“We ran across it strictly by accident,” said Reeg. “But nothing is accidental. Everything is providential.”

She knew there were a few unpublished materials in the archives, but the discovery of Heart of God was a complete surprise. A staffer at Back to the Bible told her how sorry they were they hadn’t found it earlier.

“No,” Reeg replied. “This is all God’s timing.”

The story of the manuscript’s discovery is also the story of a relationship between Reeg and Elliot.

“I got to know Elisabeth through her writing and later her daily Gateway to Joy broadcast, just as so many others have,” said Reeg. “I’d heard her speak in person at a seminar and had even exchanged letters with her after her book The Shaping of a Christian Family released.”

After Elliot was diagnosed with dementia in 2001, Reeg began corresponding with Elliot’s husband, Lars Gren, first as she was …

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Baby Blues: How to Face the Church’s Growing Fertility Crisis

If current rates continue, most religious communities in America will shrink by more than half within three generations. But nondenominational Christianity might buck the trend.

Birth rates in the United States are near record lows, but not for everyone.

Under the surface of the fertility decline is a little-noticed fact: Births have declined much more among nonreligious Americans than among the devout.

Data from the National Survey of Family Growth (NSFG) from 1982 to 2019, along with data from four waves of the Demographic Intelligence Family Survey (DIFS) from 2020 to 2022, point to a widening gap in fertility rates between more religious and less religious Americans.

In recent years, the fertility gap by religion has widened to unprecedented levels. But while this difference may comfort some of the faithful who hope higher fertility rates will ultimately yield stable membership in churches and synagogues, these hopes may be in vain. Rates of conversion into unfaith are too high, and fertility rates too low, to yield stable religious populations.

Past religious fertility

Since 1982, the NSFG has asked respondents about their religious attendance and their recent fertility history. In recent years, it has operated as a continuous annual survey.

As a result, data from over 70,000 women surveyed from 1982 to as recently as 2019 can be used to estimate fertility rates for three broad groups of women: those without any religious affiliation, those with religious affiliation but less than weekly attendance, and those with at least weekly attendance.

Total fertility rates are estimated by using a given group’s current birth rates by age to guess how many children a woman would end up having over the course of her life. In practice, however, birth rates shift as women get older, and of course religious identity can change over time, as well, so fertility measures of this kind are unlikely to perfectly …

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Moral Failings in the Pulpit Lead to Moral Injury in the Pews

Church and pastoral abuse can trigger a unique form of PTSD.

I first encountered the concept of moral injury during my MDiv program at the University of Chicago in an anthropology class called Humans After Violence.

The MDiv program required each of us to intern at a site of our choosing for the middle year of the program, and I’d opted to work with the clergy at my church. Earlier that year, our church had discovered reports of our priest’s abuse of power, and he was removed from leadership.

Initially, my school supervisors worried it might be a bad idea for me to work at a church where so many of us still felt betrayed and uncertain. But I wanted to conduct my internship at a church that was asking questions about how to do community and how to steward power well—rather than at a church that could gloss over these conversations simply because they were functioning better.

Halfway through the internship, I signed up for the class hoping it would help me understand what our community was experiencing. The professor told us she aimed to explore “where violence leaves us—or rather, how violence doesn’t leave us.”

Through examining various case studies, I learned that trauma is not necessarily about the way someone is hurt but about how they carry their hurt. I also discovered that the concept of PTSD was developed by mental health professionals who worked with Vietnam veterans.

What captured me the most, though, was the concept of moral injury—a term developed by these military therapists after they noticed that some classic PTSD symptoms in vets were sparked not by a reminiscence of physical threat to life but by a profound violation of their moral sensibilities. Moral injury could occur, for instance, after obeying a trusted superior’s …

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Foursquare Abuse Response Ignites Fight over Transparency

An investigation found a “culture of unchecked power” at a Virginia college. Denominational leadership has declined to speak about it publicly.

The International Church of the Foursquare Gospel has suspended a safeguarding team that was working with students who accused a former college president of manipulation, bullying, and harassment.

Members of the team—along with Foursquare ministers and former students at the affiliated school in Christiansburg, Virginia—were raising questions about how the Pentecostal denomination handled a third-party investigation into the allegations. Godly Response to Abuse in the Christian Environment (GRACE) found that Mike Larkin, president of Ignite Life Pacific University, misused his authority and that Foursquare failed to set up adequate structures of oversight and accountability.

But at the denomination’s national convention in June, ministers demanded to know why they hadn’t heard any specifics about GRACE’s report. They criticized board members for not taking abuse seriously enough and voted to recommend the 11-member safeguarding team be given more power and freedom from board interference. In late July, the board informed the team their work would be put on pause.

Larkin, a Los Angeles cop who became a charismatic minister in the 1980s, was a prominent figure in The Foursquare Church until he resigned from the Virginia school in 2019. Starting in the late 1990s, he served in the national leadership of the 100-year-old Pentecostal denomination with an estimated 255,000 regular attenders. Then Larkin turned his attention to discipleship and education. He launched Ignite at the flagship Foursquare school in Southern California in 2008. He called it a “reproducible, hands-on ministry where discipleship, academics, global ministry and local community outreach are all synchronized together.” …

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Christianity Today Names Russell Moore Editor in Chief

Longtime publishing executive Joy Allmond also comes on board to advance the vision of the ministry.

What makes a person great in the world is not the possession of extraordinary talent but a fierce and persistent application of talent, guided by courage and character, toward a worthy objective. What makes a person great in the kingdom of God is, according to Jesus, a spirit of humble servanthood (Matt. 20:26).

Which is why I am so deeply pleased to announce that Russell Moore will step into the role of editor in chief of Christianity Today on September 1.

That Moore is a person in possession of extraordinary talents is incontestable. He was named dean of the School of Theology at Southern Baptist Theological Seminary when he was a mere 32 years old. Through his books, his articles and podcasts, his public speaking, and his leadership of the Ethics and Religious Liberty Commission, Moore has served as possibly the most prominent evangelical Christian public voice in the country for the past decade. Anyone who has read his writings or heard his oratory will attest to his prodigious natural gifts.

But talent alone is not the reason for our excitement. Moore has demonstrated, time and again, the courage to express his convictions and the integrity to live by them. Sometimes this has meant contending for essential biblical and theological truths in the public square. Sometimes it has meant declaring truths to the church that challenge and convict us.

He has worked tirelessly to help men and women of evangelical conviction address the sin within our own ranks, whether that is related to idolatry and prejudice or abuse and neglect. Moore has taken on some of the most important and urgent objectives of our time, even when it has meant suffering the slings and arrows of critics both inside and outside the camp.

What excites me the …

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The Body of Christ Keeps Score

Only revival with reformation can heal the American church from its spiritual trauma.

This piece was adapted from Russell Moore’s newsletter. Subscribe here.

This past week’s bonus episode of CT’s The Rise and Fall of Mars Hill podcast featured a conversation between my colleague Mike Cosper and therapist Aundi Kolber about the effects spiritual trauma can have on one’s body.

The dialogue has haunted me ever since because it’s prompted me to ask whether American Christianity has experienced collectively how some experience trauma individually—and whether that might provoke us to consider what we are asking for when we pray for “revival.”

In the interview, Mike asked how someone who has experienced a spiritually toxic environment could begin to heal. Kolber—referencing work such as Besser van der Kolk’s influential book The Body Keeps the Score—says she begins not with how a traumatized person thinks about a situation but, first, with what that person’s body is showing.

That’s because, she argues, we can numb our perception to realities that we don’t know how to make sense of. But, she says, the nervous system often points the way—signaling that something is wrong by manifesting a variety of symptoms, sometimes long before the mind is ready to acknowledge that there might be a problem.

It’s important to recognize this, Kolber says, and to not speed through healing from trauma. Often people want a checklist of ways to recover from a horrible situation—including spiritual abuse or trauma—so they can “move on” quickly with their lives.

But the path to healing is not so simple, she argues. It usually requires a slower, more deliberate attempt at grounding and sorting through what happened. This is …

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With an Eye to Mission and Money, More Evangelical Universities Go Green

New financing mechanisms reduce the cost of reducing emissions.

There are two reasons to put solar panels on the roofs of Calvin University.

One, renewable energy can provide power for the private Christian campus in Grand Rapids, Michigan, without adding to the atmospheric concentrations of carbon dioxide, methane, chlorofluorocarbons, and nitrous oxide that are driving climate change.

Two, it will save the school some money.

At Calvin, the environmental reason is primary. The budgetary help is a bonus.

“I think taking care of the planet is a prerequisite to being a Christian,” Tim Fennema, vice president for administration and finance, told CT. “And as a Christian university, it’s something we want to do.”

Calvin is on a mission to be carbon neutral by 2057. The school got a little closer last month when it announced a partnership with the Indiana-based Sun FundED to come up with a plan to install solar arrays on university buildings, offsetting the high-carbon energy sources Calvin currently uses to heat, cool, and power the campus.

Solar panels on top of the buildings will be a visible sign to the Calvin community that they’re taking environmental concerns seriously, according to Fennema.

That sign is economically feasible because of advancements in the financing of renewable energy projects. Calvin won’t have to go into debt or ask donors to raise the funds for alternative energy. Sun FundED, a private company backed by venture capital, is a tax-equity investment. It will provide the solar power array to Calvin with no upfront costs and then leverage tax credits that aren’t available to the nonprofit educational institution.

“It allows us to do it on a larger scale on campus than we could have ever done by ourselves,” Fennema said. …

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White Southern Evangelicals Are Leaving the Church

Data suggests that, when their attendance drops, these nominal Christians become hyper-individualistic, devoted to law and order, cynical about systems, and distrustful of others.

What happens to American politics and culture when white Southerners in the Bible Belt quit attending church? What religious views do they adopt? How do they vote? And will the mass exodus from church that already seems to be occurring in the South make the country less politically polarized—or more?

These questions are particularly relevant this summer because of two major news developments: the sex abuse crisis in the Southern Baptist Convention and the reversal of Roe v. Wade, which led to state restrictions that made abortion almost completely illegal the South and Midwest.

Twenty years ago, revelations of the Catholic church’s sex abuse crisis accelerated a massive exodus of white northeastern Catholics that was already well underway, and it contributed to a secularization of New England culture and politics. A region that up until the late 20th century had some of the nation’s strictest policies on abortion and divorce became a leader in expanding abortion access and legalizing same-sex marriage.

The same phenomenon occurred more recently in Ireland, in the wake of that country’s clerical sex abuse crisis. A nation that had some of the highest church attendance rates and strictest abortion and marriage policies in Europe legalized both abortion and same-sex marriage, even as church attendance rates plummeted.

It might be easy to imagine, then, that something similar could occur in the southern Bible Belt. As in New England immediately before news of the Catholic church’s sex abuse crisis broke, church attendance rates in the South were already falling before the SBC crisis was fully publicized.

Already, 30 percent of Southern Baptists “seldom” or “never” attend church, …

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