PDF A Guide to the Selection and Care of Your Personal God

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All jobs constrain behavior.


Similar authors to follow

We must show up. We must produce these outcomes. We must follow these procedures.

If You Open a Watermelon and See This, Throw It Out!

Constraints are not bondage if we joyfully affirm their wisdom. Will this job pressure you in ways that are in fact unduly oppressive and enslaving? Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. I assume everyone is a goer, sender, or disobedient when it comes to the Great Commission.

But we all care that there be goers.

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We are all world-Christians. We are all burdened by how many unreached peoples there are. And we are all thrilled with news of gospel spreading. Some jobs may advance this life-goal significantly by involving travel or multi-ethnic interactions. Other jobs may seem unrelated.

Workplaces are the source of income for giving to the cause of Christ. Workplaces are places of conversion and recruitment for the global mission. Workplaces are places of training for the kinds of things one could do for a living in another country with few Christians. Workplaces are places for speaking intelligently and wisely about the peoples of the world. Nothing is to be done half-heartedly. This means that things that are not worth doing whole-heartedly should drop away from your life. Most of the things we do in any given day are relatively low-impact. Working on an assembly line means doing hundreds of times a task that in itself seems low-impact.

But if the product or the service is valuable, the cumulative effect of thousands of low-impact tasks is huge. These tasks can be transposed by an act of faith into worship.

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That is what it means to do them with your might and for the glory of God. Will the activities and environment of this job tend to shape you, or will you be able to shape it for the Christ-magnifying purposes of God?

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We are all more or less vulnerable to different temptations. Christians are to be shapers of the world rather than being shaped by the world.

Yes, it is true that we are all shaped by our culture language, dress, etc. But God means for this reality to be reciprocal. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. To get the free app, enter your mobile phone number. Would you like to tell us about a lower price? Learn more about Amazon Prime. And how do you care for your God?

Do you have a twenty-first century concept of God, a concept compatible with space-age knowledge about the universe? Are you stuck with an oxcart God when you need space-age solutions to space-age problems? Did you lose your baby teeth but not your baby beliefs about God? People's beliefs about the nature of reality affect their entire lives, whether or not they are consciously aware of what beliefs underlie their actions. Their most important beliefs are those about the most important realities, and beliefs about God head that list.

This book, which parallels the pattern of a dog book, introduces a dog-God theme to highlight the fact that there are various options available with regard to what God is like. Or have you found the enjoyable Mixed Breed, who can transform your life? In the third millennium, more and more people are taking a fresh look at their outgrown childhood notions about God.

This delightful, sometimes slightly irreverent, lighthearted but serious-minded book comes along just in time to help them rethink their basic philosophies of life. The book's witty, concise, penetrating exploration of what God is like and how God works in our lives refreshingly challenges much of what we usually take for granted. Whether you agree or disagree with the author's conclusions, you cannot afford to be unaware of them if you seek greater understanding and more effective and constructive ways of approaching life.

Read more Read less. Kindle Cloud Reader Read instantly in your browser. The fact that many false religions have spread over large portions of the earth like wild-fire had some weight with me. Beautiful as is the morality of the New Testament, it can hardly be denied that its perfection depends in part on the interpretation which we now put on metaphors and allegories. But I was very unwilling to give up my belief;—I feel sure of this for I can well remember often and often inventing day-dreams of old letters between distinguished Romans and manuscripts being discovered at Pompeii or elsewhere which confirmed in the most striking manner all that was written in the Gospels.

But I found it more and more difficult, with free scope given to my imagination, to invent evidence which would suffice to convince me. Thus disbelief crept over me at a very slow rate, but was at last complete. The rate was so slow that I felt no distress, and have never since doubted even for a single second that my conclusion was correct. I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the text seems to show that the men who do not believe, and this would include my Father, Brother and almost all my best friends, will be everlastingly punished.

Although I did not think much about the existence of a personal God until a considerably later period of my life, I will here give the vague conclusions to which I have been driven. The old argument of design in nature, as given by Paley, which formerly seemed to me so conclusive, fails, now that the law of natural selection has been discovered.

The Faith versus Reason Debate

We can no longer argue that, for instance, the beautiful hinge of a bivalve shell must have been made by an intelligent being, like the hinge of a door by man. There seems to be no more design in the variability of organic beings and in the action of natural selection, than in the course which the wind blows. Everything in nature is the result of fixed laws. But I have discussed this subject at the end of my book on the Variation of Domestic Animals and Plants , and the argument there given has never, as far as I can see, been answered.

But passing over the endless beautiful adaptations which we everywhere meet with, it may be asked how can the generally beneficent arrangement of the world be accounted for?

How to Love God When You Don’t Feel It

Some writers indeed are so much impressed with the amount of suffering in the world, that they doubt if we look to all sentient beings, whether there is more of misery or of happiness;—whether the world as a whole is a good or a bad one. According to my judgment happiness decidedly prevails, though this would be very difficult to prove.

If the truth of this conclusion be granted, it harmonises well with the effects which we might expect from natural selection. If all the individuals of any species were habitually to suffer to an extreme degree they would neglect to propagate their kind; but we have no reason to believe that this has ever or at least often occurred. Some other considerations, moreover, lead to the belief that all sentient beings have been formed so as to enjoy, as a general rule, happiness.

Charles Darwin God religious beliefs quotes

Every one who believes, as I do, that all the corporeal and mental organs excepting those which are neither advantageous or disadvantageous to the possessor of all beings have been developed through natural selection, or the survival of the fittest, together with use or habit, will admit that these organs have been formed so that their possessors may compete successfully with other beings, and thus increase in number. But pain or suffering of any kind, if long continued, causes depression and lessens the power of action; yet is well adapted to make a creature guard itself against any great or sudden evil.

Pleasurable sensations, on the other hand, may be long continued without any depressing effect; on the contrary they stimulate the whole system to increased action. Hence it has come to pass that most or all sentient beings have been developed in such a manner through natural selection, that pleasurable sensations serve as their habitual guides. We see this in the pleasure from exertion, even occasionally from great exertion of the body or mind,—in the pleasure of our daily meals, and especially in the pleasure derived from sociability and from loving our families.

The sum of such pleasures as these, which are habitual or frequently recurrent, give, as I can hardly doubt, to most sentient beings an excess of happiness over misery, although many occasionally suffer much. Such suffering, is quite compatible with the belief in Natural Selection, which is not perfect in its action, but tends only to render each species as successful as possible in the battle for life with other species, in wonderfully complex and changing circumstances. That there is much suffering in the world no one disputes.

Some have attempted to explain this in reference to man by imagining that it serves for his moral improvement. But the number of men in the world is as nothing compared with that of all other sentient beings, and these often suffer greatly without any moral improvement. A being so powerful and so full of knowledge as a God who could create the universe, is to our finite minds omnipotent and omniscient, and it revolts our understanding to suppose that his benevolence is not unbounded, for what advantage can there be in the sufferings of millions of the lower animals throughout almost endless time?

This very old argument from the existence of suffering against the existence of an intelligent first cause seems to me a strong one; whereas, as just remarked, the presence of much suffering agrees well with the view that all organic beings have been developed through variation and natural selection. At the present day the most usual argument for the existence of an intelligent God is drawn from the deep inward conviction and feelings which are experienced by most persons.

But it cannot be doubted that Hindoos, Mahomadans and others might argue in the same manner and with equal force in favour of the existence of one God, or of many Gods, or as with the Buddists of no God.