Lord, Im Broke Again! : A Path to Financial Healing

How to Discover God’s Abundance When You’re Broke
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Like a Broken Vessel

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God Bless all of You , my family in Jesus Name. Thank you! While boarding the bus, I thought hard about how the situation could be solved. For some reason I didint go to school and my dad insisted I stay. Cling to Him. Hang in there.

The images represent actual product though color of the image and product may slightly differ. Was this information helpful to you? Yes No. Thank You for submitting your response. Customer Product Selfies. Seller Details View Store. Expand your business to millions of customers Sell this item on Snapdeal. Some commentators have linked the genesis of prosperity theology with the influence of the New Thought movement. It later figured prominently in the Word of Faith movement and s televangelism.

In the s and s, it became accepted by many influential leaders in the charismatic movement and has been promoted by Christian missionaries throughout the world. It has been harshly criticized by leaders of mainstream evangelicalism as a non-scriptural doctrine or as an outright heresy. Professor Cosimo Perrotta describes the early Christian period as one which saw "the meeting and clash of three great cultures: the Classical, the Hebrew of the Old Testament and the Christian.

Whereas the Hebrew culture prized material wealth, the Classical and Christian cultures either held them in contempt or preached indifference to them. However, Perrotta points out that the motivation of the Classical and Christian cultures for their attitudes were very different and thus the logical implications of the attitudes resulted in different outcomes.

Perrotta characterizes the attitude of the Jews as expressed in the Old Testament scriptures as being "completely different from the classical view. Instead, such work was protected by biblical commandments to pay workers on time and not to cheat them.

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The poor were protected from being exploited when in debt. Perrotta asserts that the goal of these commandments was "not only to protect the poor but also to prevent the excessive accumulation of wealth in a few hands. However, Perrotta points out that poverty is not admired nor is it considered a positive value by the writers of the Old Testament.

The poor are protected because the weak should be protected from exploitation. Perrotta points out that material wealth is highly valued in the Old Testament; the Hebrews seek it and God promises to bless them with it if they will follow his commandments. However, Kelly also points out that the Old Testament insisted that the rich aid the poor. Prophets such as Amos castigated the rich for oppressing the poor and crushing the needy.

In summary, Kelly writes that, "the Old Testament saw wealth as something good but warned the wealthy not to use their position to harm those with less. The rich had an obligation to alleviate the sufferings of the poor. Jesus explicitly condemns excessive love of wealth as an intrinsic evil in various passages in the Gospels, especially in Luke Luke —15 being an especially clear example.

He also consistently warns of the danger of riches as a hindrance to favor with God; as in the Parable of the Sower , where it is said:. Jesus makes Mammon a personification of riches, one in opposition to God, and which claims a person's service and loyalty as God does. But Jesus rejects the possibility of dual service on our part: for, he says, no one can serve both God and Mammon.

In the story of Jesus and the rich young man the young ruler's wealth inhibits him from following Jesus and thereby attaining the Kingdom.

Jesus comments on the young man's discouragement thus:. In the Sermon on the Mount and the Sermon on the Plain , Jesus exhorts his hearers to sell their earthly goods and give to the poor, and so provide themselves with "a treasure in heaven that will never fail, where no thief comes near and no moth destroys" Lk In The Parable of the Rich Fool Jesus tells the story of a rich man who decides to rest from all his labors, saying to himself:.

And Jesus adds, "This is how it will be with whoever stores up things for themselves but is not rich toward God" Lk Jesus and Zacchaeus Lk The repentant tax collector Zacchaeus not only welcomes Jesus into his house but joyfully promises to give half of his possessions to the poor, and to rebate overpayments four times over if he defrauded anyone Lk Luke strongly ties the right use of riches to discipleship; and securing heavenly treasure is linked with caring for the poor, the naked and the hungry, for God is supposed to have a special interest in the poor.

This theme is consistent with God's protection and care of the poor in the Old Testament. Luke, as is well known, had a particular concern for the poor as the subjects of Jesus' compassion and ministry. In his version of the Beatitudes , the poor are blessed as the inheritors of God's kingdom Lk 6.

God's special interest in the poor is also expressed in the theme of the eschatological "great reversal" of fortunes between the rich and the poor in The Magnificat Lk 1. The two famous passages 2.

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Acts also portrays both positive and negative uses of wealth: those who practiced almsgiving and generosity to the poor 9. It is also noteworthy that Paul's teaching in 1 Tim implies there were rich believers in the Early Church. A concept related to the accumlation of wealth is Worldliness , which is denounced by the Epistles of James and John: "Don't you know that friendship with the world is enmity with God?

Therefore whoever wishes to be a friend of the world makes himself an enemy of God" Ja 4. The first letter of John says, in a similar vein: "Do not love the world or the things in the world.

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A Path to Financial Healing book online at best prices in India on catchtebonaper.tk Read Lord, I'm Broke Again!: A Path to Financial Healing book reviews & author. Have you ever gotten to the check-out line of the grocery store only to find out you do not have enough money to pay for your purchases? How about having to.

The Epistle of James also stands out for its vehement condemnation of the oppressive rich, who were presumably outsiders to the Christian community, which mainly consisted of the poor. Finally, the Revelation treats earthly riches and commercial activities with great ambivalence. Later, earthly riches and businesses activities are associated with the sins of Babylon, the earthly power of evil with self-accorded glory and luxury, whose fall is imminent Early Christianity appears to have adopted many of the ethical themes found in the Hebrew Bible.

However, the teachings of Jesus and his apostles as presented in the New Testament exhibit an "acute sensitivity to the needs of the disadvantaged" that Frederick sees as "adding a critical edge to Christian teaching where wealth and the pursuit of economic gain are concerned. Alan Kahan points to the fact that Jesus was a poor man as emblematic of "a revolution in the way poverty and wealth were viewed.

Kahan acknowledges that, "Christian theology absorbed those Greco-Roman attitudes towards money that complemented its own. Kahan contrasts the attitudes of early Christians with those of classical thinkers such as Seneca. The New Testament urges Christians to sell material possessions and give the money to the poor. According to Kahan, the goal of Christian charity is equality, a notion which is absent in the Greco-Roman attitudes toward the poor. Cosimo Perrotta characterizes the Christian attitude vis-a-vis poverty and work as being "much closer to the tradition of the Old Testament than to classical culture.

Kristol asserts that traditional Judaism has no precepts that parallel the Christian assertion that it is difficult for a rich man to get into heaven. Perrotta characterizes Christianity as not disdaining material wealth as did classical thinkers such as Socrates , the Cynics and Seneca and yet not desiring it as the Old Testament writers did.

Many of the Church Fathers condemned private property and advocated the communal ownership of property as an ideal for Christians to follow. However, they believed early on that this was an ideal which was not very practical in everyday life and viewed private property as a "necessary evil resulting from the fall of man. Augustine urged Christians to turn away from the desire for material wealth and success.

He argued that the accumulation of wealth was not a worthy goal for Christians. Although Clement of Alexandria counselled that property be used for the good of the public and the community, he sanctioned private ownership of property and the accumulation of wealth. By the beginning of the medieval era, the Christian paternalist ethic was "thoroughly entrenched in the culture of Western Europe.

Madeleine Gray describes the medieval system of social welfare as one that was "organized through the church and underpinned by ideas on the spiritual value of poverty. According to Kahan, Christian theologians regularly condemned merchants. For example, he cites Honorius of Autun who wrote that merchants had little chance of going to heaven whereas farmers were likely to be saved.

He further cites Gratian who wrote that "the man who buys something in order that he may gain by selling it again unchanged and as he bought it, that man is of the buyers and sellers who are cast forth from God's temple. However, the medieval era saw a change in the attitudes of Christians towards the accumulation of wealth. Thomas Aquinas defined avarice not simply as a desire for wealth but as an immoderate desire for wealth.

Aquinas wrote that it was acceptable to have "external riches" to the extent that they were necessary for him to maintain his "condition of life". This argued that the nobility had a right to more wealth than the peasantry. What was unacceptable was for a person to seek to more wealth than was appropriate to one's station or aspire to a higher station in life.

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The church evolved into the single most powerful institution in medieval Europe, more powerful than any single potentate. Over time, this wealth and power led to abuses and corruption. As early as the 6th and 7th centuries, the issue of property and move of wealth in the event of outside aggression had been addressed in monastic communities via agreements such as the Consensoria Monachorum.