Beware Of False Pennies Used In Size Relationships Most of the apples grown commercially are diploid (2n), although there are many triploid varieties. For example, 'Gravenstein' apples are triploid with a chromosome number of 51 (3n=51). They are produced by the union of a diploid egg (2n=34) and a haploid sperm (n=17). This is accomplished by crossing a tetraploid plant (4n=68) with an ordinary diploid plant (2n=34). Because the triploid (3n) varieties are sterile, they must be propagated by grafting, where the scions of choice cultivars are grafted to hardy, pest-resistant root stalks. Apples are mentioned throughout most of recorded human history. The generic name Malus is derived from the Latin word malus or bad, referring to Eve picking an apple in the Garden of Eden; however, some biblical scholars think the fig, and not the apple, was the forbidden fruit picked by Eve. One of the earliest records of any fruit eaten by people of the Middle East is the common fig (Ficus carica).

Remnants of figs have been found in archeological excavations dating back to the Neolithic era, about 1000 years before Moses. The fig is also the first tree mentioned in the Bible in the story of Adam and Eve. There are some scholars who think the apricot is a more likely candidate because it was an abundant fruit (along with figs) in the ancient Palestine area. Other interesting tales about apples include Johnny Appleseed, William Tell, Sir Isaac Newton, and Apple Computers. Assorted cultivars of apples (Malus domestica): A. 'Fuji,' B. 'Granny Smith,' C. 'Braeburn,' D. 'Red Delicious,' and E. 'McIntosh.' Homegrown 'Granny Smith' apples and Anita Marks' delicious homemade apple pie. Fruits With Stone Cells In Flesh (Sclereids): Pears & Quince Pears and quince also produce fruits called pomes. There have essentially the same structure as apples, except they contain numerous stone cells in their fleshy mesocarp tissue. Stone cells (sclereids) are isodiametric cells (with equal diameters) and with very thick, sclerified cell walls.

They appear like square cells with rounded off corners under high magnification (400 X). Stone cells are responsible for the gritty texture of pears and quince. Quince fruits have even more stone cells than pears and are used mostly for preserves and jellies. Varieties of the common pear (Pyrus communis): A. and B. Red and yellow 'Bartlett' pears, C. 'Comice', D. 'Seckel' and E. 'Bosc.' Other species with gritty stone cells in the juicy (fleshy) mesocarp: F. Asian Pear (Pyrus pyrifolia) and G. Quince (Cydona oblonga). Like apples and pears, the quince is a pome, and the freshly-cut mesocarp quickly becomes oxidized and turns brown when exposed to the air. Quinces are commonly made into preserves and jellies. Magnified view of stone cells (sclereids) from the juicy mesocarp of a 'Bartlett' pear. The cells are about 50 micrometers in length (0.00196 inches).

They have a very thick cell wall with branched (ramiform) pit canals. The central cell cavity (lumen) is small and inconspicuous. Greatly magnified stone cell (sclereid) from the juicy mesocarp of a 'Bartlett' pear. Its shape superficially resembles a microscopic Cheerio®. Each cell is smaller than the squamous epithelial cells (cheek cells) that line your buccal mucosa inside your mouth. Photo taken with a Sony W-300 digital camera mounted on an Olympus compound laboratory grade microscope. Note: Stone fruits of the genus Prunus have stone cells (sclereids) in the hard endocarps (pits) of their fruits (drupes). See section of peaches, cherries, etc, below). Japanese flowering quince (Chaenomeles speciosa), a small tree or shrub in the rose family (Rosaceae) native to China. The fruits (pomes) are used for jellies and jams. Note: Jelly is a transparent spread of clear fruit juice boiled with sugar and pectin. Jam contains crushed fruit boiled with sugar.

Loquat Another interesting pome in the rose family (Rosaceae) with a flavor reminescent of apples and pears is the loquat (Eriobotrya japonica). The loquat is a small evergreen tree with broad, prominently-veined leaves and fragrant white flowers. This species was once placed in the genus Photinia, along with California holly (Heteromeles arbutifolia). It is native to eastern China and Japan where it is commonly cultivated. It is also grown in California, Florida and the Gulf states. The fruit is eaten fresh and is made into jellies, pies and sauces. The loquat fruit (Eriobotrya japonica) is also a pome. There are many additional pome fruits from the rose family, including the medlar (Mesipulus germanica), a small deciduous tree native to Europe and Asia Minor. The ripe, apple-shaped fruits are eaten raw and used in preserves. Stone Fruits Of The Genus Prunus The rose family also includes many economically-important fruit trees known as stone fruits in the genus Prunus.

Botanists have moved some of these species into separate genera, including Amygdalus (peach) and Armeniaca (apricot). Some examples of stone fruits are fuzzy-skinned peaches (P. persica syn. Amygdalus persica), smooth-skinned peaches called nectarines (another variety of P. persica), plums (P. domestica), apricots (P. armeniaca syn. Armeniaca vulgaris), and cherries (P. avium and P. cerasus). Like apples and pears, there are hundreds of cultivated varieties. These fruits are technically referred to as drupes because they consist of an outer skin or exocarp, a thick, fleshy middle layer or mesocarp, and a hard, woody layer (endocarp) surrounding the seed. The part of these fruits that is eaten by people is the mesocarp layer and also the exocarp if you don't bother to peel them. The woody endocarp layer protects the seed and probably aids in the dispersal of drupaceous fruits by hungry herbivores.

In wild plants with drupes, the seeds can pass through the entire digestive system of grazing animals and be planted in new locations. The almond (Prunus amygdalus syn. Amygdalus communis) is also a drupe with a green exocarp and thin mesocarp surrounding the pit. When you crack open an almond to get the seed, you are actually cracking open the endocarp layer. Pluot Some species of Prunus have been artificially crossed to produce some unusual hybrids. The peachcot (Prunus persica x P. armeniaca) is a hybrid between the peach and apricot; the cherrycot (P. besseyi x P. armeniaca) is a hybrid between the cherry and apricot; the plumcot (P. domestica x P. armeniaca) is a hybrid between the plum and apricot. Some of these hybrids have many different named cultivars, depending on which varieties of stone fruits have been crossed together. In addition, hybrids often retain more characteristics of one parent and are given special names. For example, some cultivars of plumcots are called "pluots" because these resemble plums more than apricots.

Plumcots called "apriums" resemble apricots more than plums. Plumcots, a delicious hybrid between the plum (Prunus domestica) and apricot (P. armeniaca). Since this cultivar resembles its plum parent more than its apricot parent, it is called a "pluot." Plumcot cultivars that resemble apricots more than plums are called "apriums." Stone fruits of the genus Prunus typically contain poisonous hydrocyanic (prussic) acid (HCN) in the pits and foliage. Since the poisonous cyanide is combined with one or more sugars, these molecules are referred to as cyanogenic glucosides. If you crush the leaves of a stone fruit tree, such as a cherry or apricot, you can smell the faint, almond-like odor of cyanide. The effects of hydrocyanic acid (cyanide) on the human body is disastrous because it inhibits the action of the vital enzyme cytochrome oxidase during cellular respiration. Without the oxidation of glucose, ATP production ceases.

Therefore, HCN poisoning is essentially asphyxiation at the cellular level, because oxygen is not utilized at key steps in the Krebs (citric acid) cycle. The cells thus die from lack of oxygen even though oxygen is plentiful in the blood. As little as 0.06 gram has caused death in some people. This is why it is considered unwise to dine on the seeds inside the pits of stone fruits. The exception appears to be almonds; however, some people feel that almonds should be consumed in moderation. The cyanogenic glucoside found in the seeds of apricots, bitter almonds, cherries and plums is called amygdalin. It is used in the preparation of Laetrile, a highly controversial, alternative treatment for certain cancers. Peach A 'California' peach (Prunus persica), a freestone peach grown in California's fertile Central Valley. The fruit is called a drupe because it is composed of three distinct layers: An outer skin or exocarp (A), a fleshy middle layer or mesocarp (B), and a hard, woody layer (endocarp) surrounding the seed.

The lower pit (removed from another peach) has been sectioned to show the thick, woody layer or endocarp (C) surrounding a single seed (D). The pit of a peach (Prunus persica) showing the seed that is contained inside the hard, woody endocarp layer. The endocarp is the inner layer of the fruit wall or pericarp. It is surrounded by a fleshy mesocarp and a thin outer skin or exocarp. Fruits with a distinct endocarp layer surrounding the seed are called drupes. The endocarp protects and aids in the dispersal of the vulnerable seed, especially when it is swallowed by a hungry herbivore. Almond The fresh, greenish fruit of an almond (Prunus amygdalus) contains the familiar one-seeded endocarp (unshelled almond) that is commonly sold in supermarkets during the holiday season. Each hard-shelled endocarp contains a single seed. Apricot Apricot (Prunus armeniaca) showing fleshy drupe containng a hard, stony endocarp.

The endocarp contains a single seed that is toxic because of high levels of cyanogenic glucosides. Cherries See Poop Gall On Choke Cherry Buckthorn Family: Rhamnaceae The buckthorn family (Rhamnaceae) is well-represented in the chaparral of California, including numerous species of California lilac (Ceanothus), coffeeberry (Rhamnus californica), redberry (Rhamnus crocea), and an interesting, spiny endemic shrub called adolphia (Adolphia californica). The potent laxative called cascara sagrada comes from the bark of Rhamnus purshiana, also native to California. An asian tree called jujube (Ziziphus jujuba) is cultivated for its small brownish or rust-colored fruits (technically called drupes) which superficially resemble olives in general shape and structure. The fruits are picked when they reach their typical rust color, but must be left to wither for some time until the pulp (mesocarp) becomes spongy and sweet. The fruits are soothing to sore throats and are used to flavor certain medicines.

In Asia this is one of the trees inhabited by the lac insect, the excretions of which are the source of shellac. A native species of jujube (Z. parryi) occurs in the desert mountains of San Diego and Imperial Counties, California. The ripe drupes of jujube (Ziziphus jujuba). This cultivar is called 'Li' and is only one of several pomological varieties. The dried, datelike drupes of a jujube called annab (Ziziphus jujuba) for sale in a Middle Eastern market. The ripe drupes of jujube (Ziziphus jujuba). This may be the cultivar 'Li', one of the many varieties. Desert jujube (Ziziphus parryi), a native species of this interesting genus in the Anza-Borrego Desert region of San Diego and Imperial Counties, southern California. Like the cultivated jujube, this spiny shrub produces small drupes. The drupes and foliage are often mistaken for another native shrub in this region called desert apricot (Prunus fremontii).

Olive Family: Oleaceae Olive fruits are drupes produced by Olea europea, a Mediterranean tree commonly grown in California. Fresh olives are extremely bitter due to oleuropein, a phenolic glucoside. They are soaked in lye (sodium hydroxide) to remove (hydrolyze) the bitter oleuropein. Commercially grown olives are picked green and are oxidized in air (aerated) to produce the black color. The black color of canned olives is intensified and stabilized with ferrous gluconate. After the lye treatment, green olives are kept submerged to prevent oxidation in order to retain the green color. Pitted green olives are often stuffed with pimento, a bright red Capsicum pepper cultivar. Unlike most unsaturated plant oils which come from seeds, monounsaturated olive oil is obtained from the pulp or mesocarp of the fruit. Virgin olive oil is obtained from the 1st pressing. Mature olive drupes (Olea europea), a Mediterranean tree commonly grown in California. A. Fresh olive at the picking stage. [To the lower right is a sectioned olive showing the stony endocarp (pit) surrounding the seed.] B.

Fresh olive that is turning black on tree. C. Pitted, canned olive treated with ferrous gluconate. D. Pitted, canned green olive stuffed with pimento, a bright red Capsicum pepper cultivar. Fresh olives are soaked in lye (sodium hydroxide) to remove the bitter oleuropein. Commercially grown olives are picked green and are oxidized in air (aerated) to produce the black color. The black color of canned olives is stabilized with ferrous gluconate. Oxidation is prevented in green olives to preserve their color. See A Green Pimento Sweet Pepper Laurel Family: Lauraceae The avocado or alligator pear (Persea americana) is a member of the laurel family (Lauraceae), along with cinnamon (Cinnamomum zeylanicum), camphor (C. camphora), sassafras (Sassafras albidum), European bay (Laurus nobilis), and California bay or Oregon myrtle (Umbellularia californica).

It is called an "alligator pear" because of the rough-skinned, pear-shaped fruits; however, true pears (Pyrus communis) belong to the rose family (Rosaceae). The nutritious, fleshy, berry-like fruit of the avocado contains a single large seed. It is not a drupe because the seed is not enclosed by a hard, woody endocarp layer, as in peaches and apricots. In fact, the dispersal of wild avocados by prehistoric animals remains an enigma because the vulnerable seed is relatively unprotected. There are numerous cultivated varieties of avocados, but they are all derived from three main groups: The West Indian, Guatemalan and Mexican. West Indian cultivars have large, smooth, shiny-skinned fruits containing more water and less fat (monounsaturated oil) than the other groups. They are sometimes marketed as "lite" avocados with fewer calories. They are typically grown in warm, tropical climates, such as southern Florida and the Hawaiian Islands. The Guatemalan group was originally from the highlands of Guatemala. Cultivars in this group can be grown in more temperate climates than the West Indian group.

A popular Guatemalan cultivar grown in southern California is the 'Hass,' easily recognizable by its thick, black, rough-skinned fruit. The Mexican group includes some of the hardiest and most commonly grown cultivars in southern California, including 'Duke,' 'Mexicola,' and 'Zutano.' One of the most important commercial avocados in California is 'Fuerte,' a Mexican x Guatemalan hybrid. Avocado fruits (Persea americana): A. West Indian cultivar, B. Guatemalan cultivar ('Hass'), and C. Mexican x Guatemalan cultivar ('Fuerte'). There are numerous additional cultivars. See Herbs & Spices In The Laurel Family Mahogany Family: Meliaceae Although not related to peaches, the little-known fruits called santol or kechapi (Sandoricum koetjape) actually smell like ripe peaches. They are produced by a Malaysian tree in the mahogany family (Meliaceae). This is probably the only commercially important fruit in the mahogany family. Ripe fruits of santol (Sandoricum koetjape), a Malaysian tree in the mahogany family (Meliaceae).

The fruits have a firm rind and a white, translucent, juicy pulp that is firmly attached to the large seeds. The pulp is slightly acid and sweet. It is eaten fresh and made into jams, jellies and marmalade. Santol marmalade made in the Philippines is sometimes imported into the United States and sold in Asian markets. It is difficult to remove the pulp from the seeds, and there are reports of people swallowing the seed whole. This practice is hazardous to one's health because the seeds can stick together and cause serious intestinal blockage. There are reports of the sharp end of the seed piercing the intestinal wall. Final Exam - Sociology 255 with Cygne at Southwestern Illinois College - StudyBlue The divorce rate among mixed-race couples is higher than the rate for intraracial marriages. True or False: A very important predictor of divorce during the early years of marriage is the age of the partners. True Divorce is most likely in which of the following income groups? low income According to statistics, marital instability in the United States is most likely in which racial group? African Americans According to Hetherington's research, what percent of ex-spouses fall into the "defeated" category?

10% According to the discussion of race and divorce in the text, all of the above A leading predictor of divorce within the first five years of marriage is age at first marriage. True or False: Girls tend to respond better than boys in a stepfather family. False The major problem that faces divorced women is decline of economic status. True or False: Among industrial nations, the United States has both a high marriage rate and a high divorce rate. True True or False: The probability of divorce is negatively correlated with income. Truee In terms of family characteristics and divorce, research has found that all of the above The distribution of marital property in "no fault" divorce cases is biased because the courts assume husbands and wives are equal at the time of the divorce. Allen Li argues the best way to look at the impact of divorce on children is to compare children before and after divorce. Which of the following factors allows for the prediction of a higher divorce rate in the future? all of the above Sociological research on remarriage suggests that divorce rates in remarriages are slightly higher than those of first marriages. The differences in Black-White divorce rates are best explained sociologically as a function of significant differences in occupation and income across racial groups.

True or False: Divorce rates increased during the economic problems of 2008 and 2009. False Approximately what percentage of divorced men remarry? 75% True or False: The 2005 divorce rate is nearly double the divorce rate of the 1860s. False Thirteen years after welfare reform, research finds many who found work remained poor. Which of the following is consistent with the conservative ideology of the family? The organization of family is based on essential biological differences between women and men. The largest special interest organization in the United States is the American Association of Retired Persons (AARP). Which of the following is true of restrictions on abortion? Many states have restrictions on abortion. What other benefits are often available to those who are receiving welfare assistance? all of the above The term "extreme poverty" refers to families with incomes less than half the poverty threshold. Which of the following ideas guided the formulation of the 1996 Welfare Act? The idea that the previous welfare system provided women with incentives to bear children and discouraged them from working. True or False: Services such as prenatal care and preschool education have been shown to save public dollars in the long run.

True During the Great Recession, the welfare rolls increased in some states, but were cut in many others. Which of the following statements does not accurately describe Head Start? Head Start serves nearly all children who are eligible for the program. Which of the following is not part of the 1996 welfare legislation? All recipients who are required to work are guaranteed a job. Which of the following is not a provision of the 1996 welfare legislation? Children are entitled to assistance for as long as they need it. Approximately what percentage of pregnancies in the United States are ended by abortion? 23% Children of which racial group experience the highest poverty rate? African American True or False: The conservative position on family policy holds that family forms are changing due to cultural and political factors. True The United States differs from most industrialized nations in which way? All of the above A 2009 poll found that more than 50% of Americans oppose same-sex marriage. True or False: The United States has a coherent, overall family policy. False According to the text, which of the following assistance programs serves primarily White children in single parent families?

Survivors Insurance (SI) Poor children are at increased risk of All of the above True or False: The 1996 Welfare Act placed a five year lifetime limit on welfare receipt. True Recent data on abortions in the United States finds that all of the above Abstinence-only sex education seems to show little success in enabling young people to postpone sex until marriage. True or False: Research suggests that abstinence-only sex education can reduce pre-marital sex by more than 50%. False From 1970 to the present, what has been the relationship between child poverty and elder poverty? In 1970, the elder poverty rate was substantially higher than child poverty, but now the child poverty rate is much higher. Recent congressional decisions not to cut programs assisting the elderly while cutting programs to assist children reflects the political clout of the elderly. True or False: The infant mortality rates for African American and White babies are approximately the same. false Which of the following is not consistent with the progressive perspective on the family? Trends observed among U.S. families are generally unique to this society. Which of the following is not one of the authors' family policy recommendations? local funding of all programs True or False: The U.S.

family leave policy entitles all employed women to a twelve-week unpaid maternity leave. False True or False: The abortion rate in the United States is currently at its highest point in the twentieth century. False What percentage of pregnancies in the United States are unplanned? 50% TRUE AND FALSE RELIGION by Charles G. Finney In discussing this subject, I design to show, I. WHAT IT IS TO MAKE A MAN A SLAVE. II. WHAT IT IS TO BE A SLAVE. III. WHAT TRUE LIBERTY IS. IV. THAT THE RELIGION OF MANY PERSONS IS MERE SLAVERY. V. THAT TRUE RELIGION IS GENUINE LIBERTY. I. I am to show what it is to make a man a SLAVE. To enslave a man is to treat a person as a thing--to set aside moral agency; and to treat a moral agent as a mere piece of property. II. I am to show, what it is to be a SLAVE. It is not to be in a state of involuntary servitude, for, strictly speaking, such a state is impossible. The slaves in the Southern States are not, strictly speaking, in a state of involuntary servitude.

Upon the whole, they choose to serve their masters, rather than do worse. A man cannot act against his will, but his will may be influenced by considerations that set aside his liberty. To be a slave, is to be under the necessity of choosing between two evils. Thus the slaves in the Southern States prefer being as they are, to being in a worse condition--to being imprisoned or whipped for attempting to escape. But plainly, this is a choice between two evils, neither of which, if left to themselves would they choose. So a wicked man may choose to obey human laws, rather than suffer the consequences of disobedience; still he may abhor the laws, and feel himself shut up to the necessity of choosing between two evils. So a wife who does not love her husband, may choose, upon the whole, to live with him, rather than break up her family--lose her character--and subject herself to poverty and reproach. And yet, if she does not love her husband, she will consider living with him, merely as the least of two calamities. She feels shut up to the necessity of choosing between two courses, neither of which is agreeable to her.

All that can be said, is that she chooses that course which, upon the whole, is the least disagreeable. To be obliged to choose against our feelings and inclinations--to be shut up to the necessity of pursuing a course of life not chosen for its own sake, but as the l[e]ast of two evils--is the very essence of slavery. III. I am to show what true liberty is. 1. True liberty does not consist in the unrestrained indulgence of lust and selfishness. 2. Nor in freedom from all law, or rule of action. 3. But true liberty consists in the privilege of choosing and pursuing that course of life in which our whole moral being will harmonize--where violence is done to no law of the mind. 4. In other words, and more particularly, it consists in pursuing that course which is preferred for its own sake--that course of life which is not chosen as the least of two evils; but of all possible courses, is that which the mind prefers; e.g.

a wife who loves her husband, and prefers his society to that of any other man, is free, in the proper sense of the term, in living with him; whereas, if she preferred another man to him, and lived with her own husband, from other considerations than love, she would be a slave, and not free. A man who obeys wholesome laws, from love to virtue and good order, is free in the highest sense; but when he obeys law from restraint, not because he loves virtue, but from fear of punishment, he is a slave. Here it is plain that his choice of obedience is, by him, considered as a choice of two evils, and not that course of conduct which he prefers for its own sake. IV. The Religion of many persons is mere Slavery. 1. Their religion is not that in which they are most deeply interested. Their conduct shows that many other things interest them more deeply than the subject of religion--upon which they are more excited and engaged. Their religion seems to be like the labor of children. Children choose to play for its own sake--in that they are deeply interested. Therein you see their engagedness and zeal.

But when put at work, it is manifest that this is submitted to as the least of two evils. They don't love work for its own sake, but prefer it to punishment. Just so it seems to be with the religion of many professors. Religion is not that to which they naturally turn as the great central object of their affections, and to which they return with the force of gravity, as soon as the pressure of any object that has diverted their attention for a time, is removed. On the contrary, their attention is somewhere else, even while they are outwardly, and languidly attending to what they call religion. 2. Their religion is altogether a secondary business. It is not the great, absorbing, commanding, prominent object of their lives; but is so far huddled into a corner, that everyone may see that religion is not their main business, that they have some other business, and that religion is a matter by the bye. Thus, what they call their religious duties--their prayers--reading the scriptures, &c. are hurried over, or for slight causes wholly omitted. While that which constitutes their main business, commands their time, and thoughts, and hearts. 3.

Religion, with them, is a matter rather of conscience, than of the heart. They feel themselves driven by the remonstrances of conscience, to the performance of their religious duties, rather than drawn by the deep love of religion itself. 4. That their religion is slavery is evident from the fact that it does not constitute their happiness. This demonstrates that it is not a thing chosen for its own sake. True, they cannot be happy without it, nor can they be happy with it. Conscience will not suffer them to rest without something they can call religion. And yet they do not choose it for its own sake. The mind is not satisfied with it, nor is it made happy by it. 5. They are religious upon the same principle that men take medicine in time of sickness. It is submitted to for the benefits of it. The medicine may be nauseous and offensive in itself, but is submitted to as the least of two evils. 6. Just so religion is by many submitted to as somethieg [sic.] they must attend to. Not that it is loved for its own sake.

Nor that the mind chooses it as that course which, on every account, is most desired and valued by the mind; but as something that it will not do to neglect. 7. Religion is regarded by this class of persons as the most important, yet not the most loved employment. Their reason affirms that it is the one thing needful. But their hearts do not affirm that it is the one thing most loved, and rejoiced in for its own sake. 8. The real state of mind in which this class of persons are, may be learned from the fact, that in exhorting others to attend to the subject of religion, they rather dwell on the danger of neglect, than on the blessedness of the thing itself. 9. And that this does not arise merely out of the fact that they expect such considerations to be most influential with those to whom they speak--you will observe that in speaking about or considering their own case, they are influenced mainly by the same reason they press upon others. Religion is, with them, some thing that it will not do to neglect. The hazard of neglect--the stings of conscience, and the misery that neglect brings with it, are the things which most influence them. 10.

They are under circumstances of constraint. They must serve God--they must attend to their duty--they must prepare for death. 11. Their enjoyment consists mostly in their hope, and not in the exercise of religion itself. Did they never expect to be more happy in their religion than they are now, they would be "of all men the most miserable." Hence they drag out their religion, in obedience to the dictates of conscience, knowing that it does not constitute their happiness here--but somehow they hope it will be more agreeable to them in heaven. 12. Their religion acts by way of re-straint and con-straint. It serves as a bridle to rein in, and restrain their rampant, sinful propensities, on the one hand, and a whip to urge them forward in their religious duties, on the other. It is not that course of life which of all possible, or conceivable courses, is the most agreeable to them for its own sake. But they have an existence, and there is no alternative. They must be religious, or they must be damned. They must continually be thrown upon the terrors of their conscience, or drag on in duty, however much their heart may reluctate. 13.

Consequently, you hear them calculating about how much is their part, in any religious or benevolent enterprise; and they seem to be glad when they think they have done what they suppose falls to their share. Then they think they have done up their duty, and may rest awhile, or attend to their own affairs. --Hence, 14. The inquiry, how little they can get along with doing, and giving, and praying, and still maintain a hope? How little religion is compatible with going to heaven? In short, it is plain that their religion, instead of being their happiness, as something chosen for its own sake, and pursued on its own account, is their misery, as the least of two evils. Instead of making them happy, enough of it would be hell. V. I am to show, that true religion is genuine liberty. 1. Because it is that which is chosen for its own sake--that course which the mind prefers to all other conceivable courses of life. 2. It is the highest good, in the estimation of the mind that possesses it. 3.

If left entirely unbiassed [sic.] by every other consideration, and having all other possible and conceivable courses of life, and conduct spread out before it, the religion of Christ would be its supreme, eternal choice. 4. It is that in which the whole being, in all its powers, unites and harmonizes. The reason--the conscience--the understanding--all the affections and emotions--in short, the volitions, and all that makes up the moral being, unite and sweetly harmonize, in the exercise of this divine religion. 5. Consequently it constitutes real, permanent happiness. 6. It casts out fear--fear of hell--fear of disgrace--fear of man--and all fear that hath torment, is annihilated, and the mind sweetly bathes itself in an ocean of love and peace. 7. The soul yields obedience to all the requirements of God joyfully. For the will of God marks out to it the very course, of all others, which it delights to pursue. The affectionate wife obeys her husband, and his wish is her law, not of constraint but willingly, because her happiness is wrapped up in doing his will.

She loves him, and to please him is her element and her life. Just so it is with the true Christian. To please God is his supreme joy. 8. The true Christian never yields to the will of God by constraint; but always prefers the will of God, whenever that will is known. In other words he really wills what God wills, as soon, and as far as he knows what that is. He may have desires for this and the other object, and may express those desires to God in prayer. He may think this, or that course would be most for the glory of God. But true religion always prefers that God's will should be done. His will is controlled by infinite wisdom and love. It is impossible, therefore, that true religion should ever be made miserable, by being obliged, or constrained to submit to the will of God. 9. True religion is not submitted to, by him that possesses it, as medicine, but is like food, that we eat for its own sake. We love our food, and should eat it for the pleasure of eating, whether we expect to be benefited by it or not.

Just so in religion.--The mind is not mainly influenced by the benefit to be received; but it is the food of the mind--the natural aliment on which it lives. 10. The truly religious man does not inquire how little religion he can get along with; but how much he may possess. 11. Not how much sin may be indulged in, and yet he get to heaven; but how he can be rid of all sin, whether he goes to heaven or not. Not how sinful he may be, and still be a child of God; but how holy he may and can be. 12. His religion makes up his happiness. It is the continual exercise of it that mainly makes him blest, and enough of the same kind would make heaven. REMARKS. 1. From what has been said, it is manifest, that many professors of religion, in reality, regard God as a great slaveholder. I do not mean that they would say this in words. Nor that they understand that they do regard him in this light. The reason is, that they do not understand themselves to be slaves.

If they realized what slavery is, and that they themselves have the spirit of slaves, and are, in their religion, all that is meant by being slaves, they would then be shocked with the irresistible inference that they do regard God as a Slaveholder. 2. What an abomination such a religion must be in the sight of God. Instead of seeing his professed children engaged, heart and soul, in his service--finding it the essence of true liberty, and their supreme joy--he beholds them groaning under it, as a severe burden, submitted to only to escape his frown. 3. You see, in this discourse, the true distinction between the religion of law, and that of the gospel. The religion of many professors seems to set as painfully on them, as a straitjacket. It is evidently not their natural element. It is the bondage of law, and not the religion of peace. 4. Many express indignation against Southern slavery, as they may well do, but who are slaves themselves. They know full well, that if they would be honest with themselves, their religion is to them a yoke of bondage. They are afraid of death--afraid of the judgment--afraid of God.

They submit to religion as the only method of escaping "the wrath to come." But yet, let it be known to them, that there is no hell--no solemn judgment--the [that] men will universally be saved, do what they will, and they will feel relieved of a weighty burden. They will feel rid of the responsibilities of moral agents, and cast off their religion as of no consequence. 5. This slavery is utterly inexcusable, and consists in the perverse state of the heart. 6. Such religion is worse than no religion. (1) It is not any more safe, than no religion. (2) It is more hypocritical than none. (3) It confirms self-righteousness. (4) It begets, and perpetuates a delusion in the mind. (5) It ruins the soul of the professor, and is a stumbling block to others. What is a greater stumbling block, for example, than for an impenitent husband to see his wife possessing this painful, legal religion?

Instead of observing her happy, humble, sweet, heavenly minded, and peaceful, like an angel, he perceives that her religion makes her complaining, uneasy, and irritable; in short, that it is the lashings of conscience, by which she is actuated, and not the constant flow, of the deep feelings of her heart. (6) This kind of religion is more dishonorable to God than none. It is really the contrast of true religion. "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against which there is no law." Now the religion of which I have been speaking, is the very opposite of all this. To be sure, a man who is openly irreligious, dishonors God.

But a man who professes to be God's representative--to exhibit God's spirit--and to be the reflection of his image; and then go about the duties of religion, as a task to be submitted to, instead of pouring out the overflowings of his benevolence--to unclench his hard hand, at the stern biddings of conscience--is to publish as gross a libel upon the character of God, and the religion of the gospel, as is possible. (7) It is worse than none, inasmuch as it prevents conviction, and true conversion. Persons in this state suppose themselves to be truly religious, and seem not to dream that this is the very opposite of true religion. Now, while under this delusion, it is vain to expect their eyes to be opened, and to anticipate a real and thorough conversion to God. 7. All who have left their first love, are again entangled in the yoke of bondage. If any of you have known what it was to love God with all your heart, you have known what it was to be free. You know, by your own consciousness, that your religion was then the essence of true liberty.

But if you have laid aside your love, no matter by what other principles you are actuated, you are "entangled again in the yoke of bondage." Your religion has ceased to be liberty, and you have become a slave.--Now I ask you, "Where is the blessedness" you once spoke of? Have you that great peace that they possess who love the law of God? Does the peace of God rule in your hearts? Is Christ's joy fulfilled in you? Or are you lashed along by your conscience, actuated by hope and fear, and any, and every other principle than love? And now, beloved, I ask you, in the name of the Lord Jesus Christ, whether you have the religion of the gospel. I have, in this discourse, endeavored to set before you, in as simple a form as is possible, the grand distinction between true saints and hypocrites. To which of these classes do you belong? Remember the eye of God is upon you.

"Be ye not deceived, for God is not mocked." "If the Son hath made you free, then are ye free indeed." And I exhort you in the words of the text, "Stand fast therefore, in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage." But, on the other hand, if the Holy Ghost sees you with the chains of slavery upon your soul, driven on by conscience, as by a slave-holder, working out your painful religion, lest you should lose your soul, I beseech you, in the name of Christ, get up out of this bondage--lay aside these chains--"loose thyself from the bands of thy neck, 0 captive daughter of Zion,"--lay aside this legal yoke, and come forth from slavery, and death, that Christ may give you liberty and life. SPC1017 Final Exam at Tallahassee Community College - StudyBlue StudyBlue Last Modified: 2013-04-23 Size: 25 Views: 1897 He is good at writing and understanding literature; she is a whiz at math and statistics; together they make a great pair.

The concept of friendship illustrated here is: a. complementary According to William Shultz, three interpersonal needs that are satisfied through interaction with others are a. physical well-being, safe and security b. inclusion, affection, and control c. esteem, affection and control d. inclusion, self-actualization and socialization b. inclusion, affection, and control Advertisement ) A relationship in which the two people are very similar is called a. a cost-benefit relationship Which type of need can only be fulfilled through interpersonal interaction? a. safety A complementary relationship is one in which two people mutually reinforce each other with complements. true or false Conflict can be a constructive and creative aspect of relationships. true or false true In the Johari window, the hidden area includes information that you know but other do not know. true or false true A person in a wheelchair who tells you that she is handicapped is providing you with a self-disclosure true or false Interpersonal relationships are always positive situations. true or false Disclosure generally increases as relational intimacy increases true or false true As we become closer to another person, we are more likely to reveal negative information about ourselves. true or false What types of cultures are most likely to tolerate ambiguity, uncertainty, and diversity?

a. uncertainty-accepting cultures Which of the following is the best example of an explicit-rule culture? a. Poland Which of the following countries would most likely use M-time? a. Oman _____ is where you assume that all members group are alike a. stereotyping a. stereotyping Advertisement _____ is where you have a negative attitude toward a group of people just because of who they are. a. ethnocentrism Which of the following is NOT true of a collectivist culture? a. place a higher value on cooperation b. high levels of divorce c. tend to be loyal to community d. value commitment to family b. high levels of divorce In which type of culture would it be more likely for extended family members to live with nuclear family members? a. individualistic d. M-time b.

collectivist A co-culture is a group that exists within a larger, dominant culture but differs from the dominant culture in some significant characteristic true or false true A person who believes that their culture is superior to all other groups or cultures engaging in ethnocentrism true or false An individual can belong to only one co-culture true or false Individualistic cultures place the "I" before the "we" true or false true If someone likes to have lots of rules for behavior and doesn't like outsiders, he or she is most likely from an uncertainty-rejecting culture true or false The United States is an example of a collectivist culture true or false M-time cultures view time as contextually based and relationally oriented true or false false * The material on this site is created by StudyBlue users. StudyBlue is not affiliated with, sponsored by or endorsed by the academic institution or instructor. Words From Our Students "StudyBlue is great for studying. I love the study guides, flashcards and quizzes. So extremely helpful for all of my classes!" Alice , Arizona State University "I'm a student using StudyBlue, and I can 100% say that it helps me so much. Study materials for almost every subject in school are available in StudyBlue.

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Question: True or False: Apples belong to the rose family?
Answer: TRUE