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This early work of theology is both expensive and hard to find in its first edition. It contains the writings of the twentieth century theologian Reinhold Niebuhr and his thoughts on contemporary religion. This is a fascinating work and is thoroughly recommended for anyone with an interest in the history of religion. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1917 edition. Excerpt: ... (6) Columns for Discount on Purchases and Discount on Notes on the same side of the Cash Book; (c) Columns for Discount on Sales and Cash Sales on the debit side of the Cash Book; (d) Departmental columns in the Sales Book and in the Purchase Book. Controlling Accounts.--The addition of special columns in books of original entry makes possible the keeping of Controlling Accounts. The most common examples of such accounts are Accounts Receivable account and Accounts Payable account. These summary accounts, respectively, displace individual customers' and creditors' accounts in the Ledger. The customers' accounts are then segregated in another book called the Sales Ledger or Customers' Ledger, while the creditors' accounts are kept in the Purchase or Creditors' Ledger. The original Ledger, now much reduced in size, is called the General Ledger. The Trial Balance now refers to the accounts in the General Ledger. It is evident that the task of taking a Trial Balance is greatly simplified because so many fewer accounts are involved. A Schedule of Accounts Receivable is then prepared, consisting of the balances found in the Sales Ledger, and its total must agree with the balance of the Accounts Receivable account shown in the Trial Balance. A similar Schedule of Accounts Payable, made up of all the balances in the Purchase Ledger, is prepared, and it must agree with the balance of the Accounts Payable account of the General Ledger." The Balance Sheet.--In the more elementary part of the text, the student learned how to prepare a Statement of Assets and Liabilities for the purpose of disclosing the net capital of an enterprise. In the present chapter he was shown how to prepare a similar statement, the Balance Sheet. For all practical...
This book addresses the fact that Americans tend to live under a considerable amount of stress, tension, and anxiety, and suggests that humor can be helpful in alleviating their distress. It posits that humor is a useful placebo in this regard; cites studies that show that humor moderates life stress; considers the relationship of religion and humor, especially as means to alleviate anxiety; proposes that Jesus had a sense of humor; suggests that his parable of the Laborers in the Vineyard has humorous implications for the relief of occupational stress; explores the relationship of gossip and humor; and suggests that Jesus and his disciples were a joking community. It concludes that Jesus viewed the kingdom of God as a worry-free existence.
Comedians tend to view the world somewhat askew or askance, and that view--a kind of hermeneutical lens for discerning the comedic in daily life--serves to frame, reframe, and even de-frame reality. Preachers do the same, viewing the world askance through a theological lens of discerning God in daily life. That theological view allows one to preach hope in the face of despair, seeing the world in terms of God's justice and declaring the promise of life out of death. Divine Laughter: Preaching and the Serious Business of Humor looks closely at both the cultural phenomenon of stand-up comedy and theories of humor, asking what preachers can learn from both. Karl N. Jacobson and Rolf A. Jacobson offer preachers a means of growth in their art and an approach to reading Scripture both for its humor and through the lens of humor. The book models approaches to the biblical text that allow the Bible to be funny and that bring humor to the text. Divine Laughter brings the task of preaching into conversation with both the comedic parts of the Bible and the theological parts of the comedic, in order to bring a new kind of life to preaching. As a serious look at humor and laughter in the Bible, the book explores the theological implications of what it means if we think of God, Jesus, and even the Holy Spirit as filled with laughter. Preachers are invited to wonder at and chuckle their way through examples of God's laughter in the Bible, thinking about what that means for God's people, for the life of faith, and for preaching to God's people.
How did we get into this mess? Every morning, many Americans ask this as, with a cringe, they pick up their phones and look to see what terrible thing President Trump has just said or done. Regardless of what he's complaining about or whom he's attacking, a second question comes hard on the heels of the first: How on earth do we get out of this? Alan Wolfe has an answer. In The Politics of Petulance he argues that the core of our problem isn't Trump himself--it's that we are mired in an age of political immaturity. The good news, such as it is, is that we've been here before. Wolfe reminds us that we know how to grow up and face down Trump and other demagogues. Wolfe reinvigorates the tradition of public engagement exemplified by midcentury intellectuals such as Richard Hofstadter, Reinhold Niebuhr, and Lionel Trilling. Wolfe mounts a powerful case that we can learn from them to forge a new path for political intervention today. --Back cover.
Tome II is dedicated to tracing Kierkegaard's influence in Anglophone and Scandinavian Protestant religious thought. In Britain, before World War I, the few literati who were familiar with his work tended to assimilate Kierkegaard to the heroic individualism of Ibsen and Nietzsche. In the United States knowledge of Kierkegaard was introduced by Scandinavian immigrants who brought with them a picture of the Dane as much more sympathetic to traditional Christianity. The interpretation of Kierkegaard in Britain and America during the early and mid-twentieth century generally reflected the sensibilities of the particular theological interpreter. Anglican theologians tended to find Kierkegaard to be one-sided in his critique of reason and culture, while theologians hailing from the Reformed tradition often saw him as an insightful harbinger of neo-orthodoxy. The second part of Tome II is dedicated to the Kierkegaard reception in Scandinavian theology, featuring articles on Norwegian and Swedish theologians influenced by Kierkegaard.
This collection of essays, by world scholars of different faiths and fields of study, eloquently documents the importance and continuing influence of Niebuhr's extensive body of work. Following an "intellectual autobiography" by Niebuhr are twenty essays forming a candid and vigorous discussion spanning the range of Niebuhr's thought. Since Niebuhr first came to the world's attention as a critic of social conditions, the book begins with an examination of his social thought, especially as a Christian ethicist, proceeding from this to the political sphere. Further essays offer critical exposition, criticism, and questions on such topics as Niebuhr's philosophy of history, his role in American political thought and life, his theology, and the historical roots of his thought. For this new edition, there are updated essays by John Bennett, Arthur Schlesinger Jr., and Kenneth Thompson, plus new interpretations by Ronald Stone and Richard Fox. Other contributors include Paul Tillich, Emil Brunner, and Abraham I. Heschel. A bibliography of Niebuhr's work has been brought up to date by D. B. Robertson.
In today’s click-happy world, humour all too often strikes at the heart of the other. It’s about laughing at another’s expense, guffawing in superiority, and generally casting our eye on other people’s failings. Walter G. Moss reminds us that this social habit is a long way from what humour once was – a method to maintain perspective, and to look at the world in such a way that we can overcome whatever hits us. Life can be funny – not just other people’s lives, but our own lives. Moss says this very ability is a sign of both maturity and of wisdom. When we laugh at ourselves, all the world can laugh with us.
During a lifetime of active involvement in American political life, Reinhold Niebuhr did much good and a certain amount of mischief. Both the good and the mischief are traceable to the same source: his faith. For too long, Niebuhr has been misrepresented by the political theorists and the historians as a link in the pragmatic tradition. It is time we began to do Niebuhr the justice of taking him at his own evaluation - as a dogmatic Christian. The meaning of his own life, he believed, was in the keeping of God. And so, he believed, was the meaning of his nation's history. He believed that history was radically open to all possibilities of both good and evil until its end—and he could thus nonchalantly apply to America's collective destiny the dictum of St. Paul that he applied to his own: that, "whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore or die we are the Lord's."
This book identifies the significance of the body through a feminist reconceptualisation of laughter as a means of insight. It positions itself within the emerging scholarship on religion and humour but distinguishes itself by moving away from the emphasis on humour and instead focuses on the place and role of laughter. Through a feminist reading of laughter, which is grounded in the philosophical and psychological works of William James, this book emphasises the importance of the body to offer an exploration of laughter as a means of insight. In doing so, it challenges the classificatory orders of knowledge by recognising and arguing for the value of the body in the creation of knowledge and understanding. To demonstrate the centrality of the body for insight laughter, and thus the creation of knowledge, this book engages with laughter within three thematic areas: religious experience, gendered experiences of laughter, and the ethics of laughter. This book will be of interest to students and researchers in religious studies, theology, gender studies, humour studies, philosophy, and the history of ideas.