Cristianismo en Crisis Christianity in Crisis (Spanish by Hank H. Hanegraaff, Ginny Williams

By Hank H. Hanegraaff, Ginny Williams

CRISTIANISMO EN CRISIS--es un libro orientador que period una urgente necesidad--Es un libro que le sale al pasco a un melanoma mortal que esta devastando al cuerpo de Cristo. A menos que este melanoma sea extirpado ahora, las consecuencias para el cristianismo seran catastroficas. Y castastroficas no es exageracion. Maestros influeyentes estan utilizando el poder de l. a. radio y l. a. tv, al igual que veintenas de libros, cintas grabadas y revistas, para distorsionar el concepto biblico del Creador y promover doctrinas antibiblicas que insultan l. a. mente. El resultado es nada menos que una subversion sistematica de los angeles fe cristiana e historica. Pero este es un melanoma que tiene cura. Cristianismo en problem no solo expone las tinieblas a los angeles luz, sino que da soluciones para eliminar los angeles quandary en el cristianismo y regresar a un cristianismo centrado en Cristo. On Christian tv, in pulpits, seminars and books, an increasing number of church leaders are spreading distorted doctrines that undermine the very center of Biblical Christianity. Hanegraaff exposes the amazing blasphemies and frequent teachings and will get to the basis of fake teachings which are endangering unwary fans.

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Sample text

Because in the study of law and society, “old” refers not to chronology but to social structure. What is most archaic is thus what lies nearest to the beginning of social progress, and what is most modern is farthest removed from that beginning. Fortunately, he added, these materials are abundant, for the uneven development of the human species means that almost every conceivable phase of progress may 36 TOTEMISM AS ANIMAL WORSHIP be observed and recorded somewhere. But why should we base a theory of social progress on the comparison of savage peoples with their more advanced counterparts?

The reception of these Germanic ideas into Great Britain was temporarily delayed by a more indigenous mode of political and social thought. Since the seventeenth century, a central ambition of English writers had been the creation of a genuine science of morals and legislation, and in the early nineteenth century, this ambition had been realized in utilitarianism. Precisely because utilitarianism was a vocabulary cobbled together for the rational design of societies, however, it was considerably less useful for thinking and speaking intelligently about beliefs and practices that were rather obviously not the product of rational design (except, of course, to condemn such beliefs and practices as “irrational” and thus identify them as likely candidates for reform).

The modern notion of kinship, for example, is “cognatic”: descent is traced, through male or female, from the same pair of married persons. But in ancient Rome, descent was never traced through the female, and kinship was thus “agnatic”: it included all the cognates who traced their descent exclusively through the male as well as those brought into the family through artificial extension. Why would a conception of kinship so elastic as to incorporate adopted strangers, Maine asked, be so exclusive as to shut out all descendants of a female member?

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