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.

Netflix Is Making It Harder to Be a Missionary

No matter if it’s streaming sports, TV shows, or family updates—it’s hard to do ministry if you’re still tied to your old life.

For as long as I can remember, the word missionary conjured up a specific, anxiety-inducing image in my mind. A young person felt a burning call to some “dangerous” or “poverty-stricken” nation, said goodbye to the comforts of home and family, and assimilated into a new culture. They suffered, trusted God, bore fruit, raised money. Repeat.

It was this notion that popped into my head when a furloughed missionary asked me on a date, a situation that led me to confront my unease of a prospective life on the mission field. The furloughed missionary was preparing for a five-year commitment to the Youth With A Mission (YWAM) base in Taipei, Taiwan, and even though I was interested in him, I didn’t think I was built for the anticipated sacrifices. But after visiting him for a few weeks in the summer, I was surprised to find that his life looked nothing like my childhood impression. He studied Mandarin in cafes by day and went to the base’s coffee bar a few nights a week to teach English and the Bible to locals. He lived in a modern apartment with air conditioning, Wi-Fi, and satellite TV and most of his furnishings came from the IKEA a few Taipei Metro stops away. Even though he lived thousands of miles from home in North Dakota, he could still watch Vikings football games online and call his family anytime he wanted to.

These modern conveniences would end up making it easier for me (and many others) to say yes to Taiwan. What I didn’t realize was how difficult saying yes would become later on—in the small but crucial moments of transition and incarnation.

High-speed internet, airplanes, and cellphones have given those of us who have left our lives and loved ones behind an unprecedented …

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20 Truths from ‘Mining for Gold’

Tom Camacho offers a fresh perspective on how to draw out the best in ourselves and in those around us.

1. “A loving, fruitful, and multiplying leader is a work of art, a masterpiece fashioned by the hands of God Himself” (Page 3).

2. “Mining for gold is a leadership paradigm that incorporates the best principles of Christ-centered coaching into our everyday practice of developing others. Mining for Gold/Coaching Leadership is a fresh way to look at leadership development. It is a Spirit-led process” (Page 6).

3. “Thriving kingdom leaders are not a coincidence. They are the product of God’s intentional loving care and development” (Page 7).

4. “In order to see the gold God has placed in a person, we need to see them with the eyes of the Spirit. To draw out someone’s true potential, we need to cooperate with the Spirit of God” (Page 15).

5. “We need to see the value of the things (especially the people) that are right in front of us” (Page 23).

6. “Coaching principles can take our leadership to a whole new level. We could learn to free people, not just fill positions” (Page 26).

7. “Coaching leadership feels more like a shepherd leading sheep than a CEO building a corporation. It is much more relational, intimate and patient. The pace is slower and more relaxed” (Page 27).

8. “When we empower on a daily basis we are freeing up time for ourselves to think more strategically, to consider the long-term implications, and to hear the Holy Spirit” (Page 29).

9. “Coaching leadership helps us find clarity. Clarity leads to momentum and a true experience of thriving” (Page 44).

10. “Pain can save our lives. Pain without clarity is like being sick and not knowing what’s wrong. You feel awful but you don’t know …

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I Was a Violent Klansman Who Deserved to Die

Yet at the height of my segregationist fervor, God showed me mercy.

I came of age in the early 1960s, when America was entering a period of political, social, and cultural upheaval. Mobile, Alabama, where I was raised, had been segregated since its founding in 1702. In 1963, reacting to the federally mandated desegregation of Alabama’s public schools, Gov. George Wallace uttered his infamous pledge of “Segregation now, segregation tomorrow, segregation forever.” Many white Alabamians, including me, were fearful and angry. White society was in turmoil from top to bottom, and the sense of grievance was strong, adding fuel to a racist, populist wave across the South.

My high school was among the first to be desegregated. Like most people around me, I identified with Gov. Wallace’s courage in standing up to those who were threatening our way of life. On a more personal level, I was angry with my father, alienated from him, and somewhat emotionally troubled. All these factors made me a good candidate for radicalization.

I read some white supremacist, anti-Semitic, anti-Communist literature that was circulating within my high school. Then I met the people who were advocating these ideas. They contended that black people were inferior to whites and that desegregation, by enabling intermarriage, would weaken the white race. The civil rights movement, they said, was part of a Communist plot, and the US government had been infiltrated by Communist agents. Christianity and the Constitution were being undermined, and a secret Jewish conspiracy was behind it all.

All these warnings made me anxious about America’s survival, and my fears soon turned into anger—and eventually hatred—toward those I perceived as America’s enemies. Their successes made me want to …

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Is American Christianity on Its Last Legs? The Data Say Otherwise.

Two new books push back on Chicken-Little narratives of evangelical decline.

When Christians write about the status and reputation of Christianity in American society, they usually focus on two questions: What is happening? What should be done?

Two recent books have taken up these questions in a markedly optimistic spirit: Glenn Stanton’s The Myth of the Dying Church: How Christianity is Actually Thriving in America and the World and Rick Richardson’s You Found Me: New Research on How Unchurched Nones, Millennials, and Irreligious are Surprisingly Open to Christian Faith.

The books share many similarities. Both make extensive use of survey findings and other types of data. Both are written by leaders at prominent evangelical organizations (Focus on the Family and The Billy Graham Center respectively). Both take a myth-busting approach to misconceptions about American Christianity. And both even use the story of Chicken Little to describe how Christians react to bad news about the faith.

Nonetheless, they are different books. With some exceptions, they address different aspects of Christianity in society. They also make different recommendations for how best to further its prospects.

Portrait of Resilience

In describing what is happening with the faith in America, Stanton focuses on the size and vitality of evangelical Christianity, especially as compared to mainline Protestantism.

Stanton marshals an impressive array of evidence. He emphasizes Christian affiliation rates, giving special attention to what’s happening with young people. He also examines a wide range of other topics, including charitable giving, church construction, missionary efforts, youth ministries, Christian colleges, and Christian publishing.

The story that emerges from Stanton’s overview is that evangelical Christianity …

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Churches Are Saving Ethiopia’s Last Remaining Native Trees

How Tewahedo Orthodox theology led congregations to become an oasis of forest conservation.

In church, Getnet Alemayehu’s father liked to sit beneath a tree, one he had planted himself. In its shade the man would pray, worship, give thanks, and ponder the works of God.

Getnet grew up watching his father care for the tree in the small town of Hamusit, Ethiopia. It lies at the foot of the mountains adorning the centuries-old skyline of Gondar, a region known as the origin of the winds that amass as hurricanes and then batter the Atlantic coast in North America. Getnet—Ethiopians go by their given name—has always felt close to nature. Although he currently works in Bahir Dar, the picturesque and significantly larger capital of the Amhara state, his face lights up when he talks about his small hometown.

In particular, Getnet remembers growing up in church where, like many children in rural Orthodox Christian areas, he learned basic reading and writing. A sizeable number of children begin at a tender age the nearly two decades of spiritual education they must complete before becoming priests. Even the most liberal families with a tilt to modern education send their children to Sunday church schools that inculcate the creed of the Ethiopian Orthodox Tewahedo Church. Churches are open every day and some nights. This strong tradition of passing on Christian heritage is one reason some foreign scholars have designated Ethiopia as “the last fortress of Christianity.”

Getnet’s childhood congregation, St. Michael’s Church, sits atop the hills looking down on the town of Hamusit, five kilometers away from his home. He fondly remembers the dawns as he hurried up the hills to attend Kidasse, the nearly three-hour daily service believed to have originated with the holy apostles nearly 2,000 …

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Why Christians Have a Knack for Boundary-Crossing Friendships

Throughout history, believers have taken risks of love for the sake of the kingdom.

Friend has become a spongy concept in the span of my lifetime. Supposedly, I become a “friend” of public radio, the library, or the animal shelter by making a donation. “Friend” me on social media and you gain access to a carefully curated (hence mostly phony) account of my life, all in exchange for becoming a potential target for my next book launch or multilevel marketing effort. My kids are encouraged to refer to every other student at school as their “friend,” including the ones they never meet.

But I had never considered that “friend” could refer to a co-conspirator in a subversive act of faith that defies racial, cultural, and political powers to testify to the kingdom of God. Not, at least, until I read Dana Robert’s Faithful Friendships: Embracing Diversity in Christian Community.

Robert, an expert on global Christianity, makes a more measured claim. “Christians,” she argues, “have the responsibility to make friends across divisions that can separate us from one another.” She insists that cultivating these friendships is “an ethical and spiritual imperative.” These risk-taking “faithful friendships” are mustard seeds of hope that may have generational, regional, and even global impact. But whether they change the world or not is beside the point. The point is, boundary-crossing friendships are part of the Christian calling. “When followers of Jesus Christ retreat from the personal responsibility to create diverse and loving communities,” Robert claims, “they betray the gospel of Jesus Christ.”

Robert begins by showing how Jesus “befriends those who follow him” in the Gospel of John. …

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4 Ways Muslims’ Religious Freedom Fight Now Sounds Familiar to Evangelicals

The two faiths have endured similar legal backlash—underscoring the importance of advocating for religious freedom for all.

Religious freedom for Muslims in America has become a significant issue in recent years, as Asma Uddin details in her book When Islam Is Not a Religion. We have seen campaigns in various communities to block the construction of mosques, and spikes in vandalism and harassment against Muslims. (Read CT’s interview with Uddin here.)

The campaigns rest on claims that American Muslims incubate terrorism or plan to impose Sharia law, and that globally “Islam hates us,” as President Trump has said. Evangelical Christians help lead these campaigns. Anti-mosque rallies have featured sermons by pastors and hymn singing by demonstrators. Polls show white evangelicals “are more likely than any other Christian group to have low respect for Muslims,” reports Fuller Seminary professor Matthew Kaemingk.

I have written on religious liberty and advocated it in courts and legislatures for 25 years. The majority of my cases have involved Christian individuals or organizations. I want to explain why evangelical Christians have a stake in protecting the religious freedom of Muslims.

Above all, Christians should affirm everyone’s religious freedom as an aspect of human dignity: Every soul must be free to seek and respond to God. To affirm that, you do not have to say that all beliefs are true. You simply affirm that true faith can come only from God convicting the heart, not from government pressure. And the prerogative to judge souls belongs to God, not government.

Religious freedom for everyone rests also in the second great commandment, to love our neighbors as ourselves. We must treat others as we would wish to be treated. Jesus’s moral call is to identify with the neighbor.

In this instance, the Golden …

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The World Evangelical Alliance: Nurturing Unity in a Diverse World

The World Evangelical Alliance was founded in 1842 on one simple, biblical idea.

In 1960, there were 90 million evangelicals. Today, there are over 600 million. During a span of a few decades, this sector of the Christian world has exploded.

In its growing community, a fellowship and organization has been at work, linking and building a remarkable network of indigenous evangelical alliances and fellowships in 130 countries. Formed in the mid 1800s, the World Evangelical Alliance (WEA) is generally unknown, under the radar, and, more often than not, threadbare in its operation.

The WEA began in 1842 as 800 church leaders, representing 152 “bodies of Christians” from 11 countries, met for 13 days in London, attracted by one simple, biblical idea.

The Second Great Awakening (1791-1842) had flowered a heart for unity. Influenced by the spiritual awakening felt on both sides of the Atlantic, attendees sought fellowship that too often was constrained by denominational barriers. (Three years earlier, a meeting in London was advertised to discuss unity in the church. Although the building accommodated only 400 people, 11,000 tickets were handed out, much to the annoyance of those who couldn’t get in.)

These leaders were inheritors of William Wilberforce and his colleagues, who just years earlier had truncated the British global enterprise of slavery. The felt need for spiritual bonding was fused with a new kind of social consciousness: British members were adamant that the gospel speak to issues of social justice such as working conditions and child labor.

An odd place to meet

In this gathering, they chose to initiate a global network and fellowship, without central organization or funding, creating a global identity for Protestants who had a heart for biblical orthodoxy and desire for fellowship. …

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Benny Hinn Renounces His Selling of God’s Blessings. Critics Want More.

Observers take wait-and-see approach to televangelist “correcting” his prosperity gospel theology.

Benny Hinn says he is done with the prosperity gospel. But longtime observers are not ready to take his word on faith.

Hinn has been a leading proponent of prosperity gospel theology since the 1980s, teaching that God rewards active faith with health and wealth. But on September 2, during his 3-hour, 50-minute weekly broadcast, Hinn said he had changed.

“I am correcting my own theology and you need to all know it,” the televangelist told his studio audience and those watching online. “The blessings of God are not for sale. And miracles are not for sale. And prosperity is not for sale.”

Hinn said he now believes such give-to-get theology is offensive to God. He specifically repudiated the practice of asking for “seed money,” where televangelists tell people that God will bless them if they give a specific dollar amount. Hinn himself has done this numerous times, promising God will give material blessings in exchange for a gift of $1,000. On Monday, he said he wouldn’t do it anymore.

“I think giving has become such a gimmick,” Hinn said. “It’s making me sick to my stomach. And I’ve been sick for a while too. I just couldn’t say it. And now the lid is off. I’ve had it. You know why? I don’t want to get to heaven and be rebuked.”

Some of the Christians who have watched him closest, however, viewed the apparent renunciation with skepticism. While they want to be open to the possibility of true repentance, and say God could have changed Hinn’s heart, they are waiting for some evidence of his transformation.

“I think time will tell whether this is a minor correction, something for publicity, or the beginning of a new trajectory …

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Laying My Church to Rest

How I learned to process the unique grief of closing a church.

I held my brother’s ashes in my hand. The texture was finer and smoother than my sister’s ashes 18 years before. Hers had been more granulated, with a grayish tone. My brother’s were softer and pale white. Before I slowly circled the 90-year-old maple tree that stands outside my family home in Montgomery, Ohio, I held “him” in silence for a few moments. Then little by little, I spread “him” around the base of the tree.

I stood back and looked up to the top of the tree. I raised my arms, and from somewhere deep in my soul came a wail that had been held back for the year following his death. I let it go and wept, lowering my arms slowly. When the crying ceased minutes later, I felt an unexpected relief that I had finally done what I had been dreading: I had let go of him once more. Now it was clear he would not walk through the kitchen door later that morning. I turned around and hugged my sister-in-law and my deceased sister’s son. We shared a bit of closure for the loss of a brother, husband, and uncle.

Throughout the year and a half since my brother’s death, I have been attending a weekly bereavement group at the Family Centers, Center for Hope in Darien, Connecticut, which has guided me through different levels of the grief process. My participation in the group raised questions about other kinds of losses. What happens when we face a deep loss for which there is no closure, no spreading of ashes or burial of human remains? I’d experienced that kind of grief less than two years before, as the stated supply pastor to close a 122-year-old church in Bridgeport, Connecticut, on Christmas Day 2016.

Pastoral Identity after a Church Closure

During the months following the …

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