Most Popular Books by MICHAEL MORRISON

Intended for programmers producing games for the Internet, this manual details the development of four full Internet games. Assuming some working knowledge of Java, the text focuses on the advanced features of game development and includes a CD-Rom that offers sample applications and demo software.

This "Professional Reference" is for the experienced programmer with an interest in the Java language and in developing Java applications. The CD-ROM includes Sun''s JDK and other Java development tools and applets, the book''s entire reference section in HTML format, plus two electronic books: "Tricks of the Java Programming Gurus" and "Developing Professional Java Applets".

Microsoft Word is a popular word-processing program. It is capable of doing many things, and because of that, it is complex, sometimes difficult to use - and sometimes it does things we did not ask it to do. However, after we learn how to control Word, it will make the process of preparing papers much easier. We will find that it can do things we want it to do - we just need to learn how to use it. This tutorial is designed for a variety of users. For beginnings, some of what we say will be too complicated. For more experienced users, some of what we say will be too simplistic. So feel free to skip the parts you do not want. But if you think something is too complicated, you might want to skim it anyway, just so that you''ll know that such things can be done, if you ever need them. Store it away for a later day. Our focus in this document is for academic papers. Other users will probably find this information helpful, too, but our focus is on academic papers. Some of the default settings in Word are designed for business use, and academic papers require different settings. So we need to learn how to change the settings in Word. We examine each of the menu ribbons and features, skipping those that are not needed for academic papers. We spend the most space for File, Home, Insert, Page Layout, References, Review, and View. Includes more than 100 screenshots to illustrate how to do it.

Daily Planner First Time Dad Est 2022 Promoted to Daddy Father''s Day Undated Notebook To Do Notepads Task Checklist planner, Time Management planner, To Do Lists, Organizer Planner with Hourly Time Slots, Daily Organizer, Appointment book for time management 8,5x11 in 110 pages

"Apple''s new iAd framework promises to standardize the world of app marketing. Rather than learning and choosing from several third-party providers, Apple''s framework makes it simple to inject iAds into your own apps. But, like any framework, you''ve got to know how it works--and where the tricky spots are. Mike Morrison, a seasoned iPhone app developer, takes you through the ins and outs of iAds. You''ll learn how to handle multiple orientations, position an ad for maximum visibility, and even check out how your ads are doing."--Resource description page.

A history of Upper Merion Township, Pennsylvania from the time before the Europeans through the township''s Tricentennial Year in 2013.

"Every Man is Now in the Market" is a study of informal institutional change in medieval Liguria during the second half of the thirteenth century. Informal institutions are social rules that are enforced by commonly held values and norms, rather than by any law. The goal of this study is to use this methodology to consider the active role of the Genoese laity in articulating a Christian identity for commerce. For the Genoese laity, the performance of commercial labor and the legitimacy of profits derived from trade were deemed acceptable within the Christian moral worldview. By the thirteenth century, the medieval economy was increasingly oriented toward the exchange value of goods as opposed to immediate consumption, meaning that the scope of trade was geographically expanded and invited investment cooperation between multiple partners. Traditional religious attitudes toward commercialization tended to stigmatize commerce, warning of the danger of avarice and greed, the corruptibility of money, and encouraging the rejection of worldly wealth. Over the course of the thirteenth century scholastic theologians helped mediate commerce and Christianity, producing sophisticated treatises on economic thought and market behavior, but the scholastic and clerical perspectives on the dangers and benefits of commerce have been emphasized over that of the laity who lived and worked in the market. When it comes to the laity, twentieth century scholars of economic history have tended to associate commercial sophistication with a de-emphasis on personal piety, resulting in a conception of medieval merchants as prototypical capitalists struggling against old world values. This thesis challenges this view by using the methodologies of informal institutionalization and stigma management to bring together a wide range of sources, including statutes, commercial contracts, hagiography, and land leases to uncover the role of the laity in articulating their own ideals of Christian commerce. This thesis argues that commerce became informally institutionalized in three sectors of civic and spiritual life. Chapter one examines the emergence of lay associative life in Genoa in relation to the broader religious movements of Northern Italy. These groups functioned as accommodating informal institutions that provided internal ordering and external advocacy, enabling membership in a community which provided a more intimate role in the practice of their religion while also fostering individual connections, group solidarity, and a positive public image for commercial trades. Chapter two explores the process of creating a religious identity for Christian merchants through the elaboration of positive and negative aspects of the stigma. The vitae and miracles of thirteenth-century lay saints with commercial occupations are analyzed as a form of celebrity stigma, providing positive associations for commercial trades. References to negative traits such as avarice in penitential literature need not reflect a tension between Christianity and commerce, but instead show the successful identity construction of the archetypal Christian merchant. This served to integrate commerce into a penitential framework, helping to regulate commerce by associating immoral activity with non-Christian identity, encouraging Christians active in commerce to turn to confessors for guidance in commercial life. The third chapter will sketch out the charitable landscape of thirteenth century Genoa, highlighting the prevalence of lay bequests and gifts to hospitals. This chapter will consider charity not only in terms of the alienation of money toward an institution, but also the voluntary donation of time and labor by laypeople, though the two often went hand in hand. These hospitals were patronized and staffed predominantly by laypeople, but their ties with the laity went beyond their walls. Land around the hospitals was often denoted in rent agreements as developed, partially developed, or undeveloped, and the latter two types often included rent estimated per tavola instead of in a lump sum. These commercial tenants were invited to improve and build on the land that they occupied, increasing the value of the hospital''s patrimony while also integrating themselves into its social network and living in close proximity to an institution of misericordia. The concluding chapter uses an excerpt from the Anonimo Genovese, an anonymous poet active between 1290-1310, to recapitulate the argument and offer some thoughts on the sustained relevance of the Christian merchant identity into the fourteenth century and beyond.

These articles were written in the years 1995-1999 as we re-examined the question of Old Testament laws. Although several Old Testament laws were foundational to our existence as a denomination, we studied them afresh from Scripture, and found that we had built on the wrong foundation. There was a tremendous cost, both financial and human, to our doctrinal change, but we were compelled by the word of God to change. The articles have all been edited in 2012-2014 by Michael Morrison. We believe that these studies can help many Christians come to a better understanding of how the Old Testament is informative, but not normative, for Christians today.

Guilt is so thoroughly ingrained in religious culture that many people cannot imagine the gospel without a focus on guilt. They present the gospel as a transaction: you will be forgiven IF you accept the gospel. But Jesus already paid for your sins and you are already forgiven. There is no IF. Sin is forgiven, but it still messes up relationships. So the gospel needs to focus on our relationships."God was reconciling the world to himself in Christ, not counting people''s sins against them" (2 Cor. 5:19). "Love...keeps no record of wrongs" (1 Cor. 13:5). Jesus "canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross" (Col. 2:14).Jesus paid for our sins, our debts, and he did it 2000 years ago. It was done, past tense, before we ever lived and long before we ever believed it. Forgiveness has been granted; God is not waiting on us to believe it before we are actually forgiven. There is no longer any debt to speak of.Why then do many evangelistic presentations dredge our sins back up, to pronounce people guilty? Why do they threaten people with non-existent debts? They present God as a cranky judge who is upset merely at the fact that people don''t know that someone else has paid their debt. They present a Father who seems unaware of what his Son did, and one who has a different attitude toward us than the Son has.Some evangelistic presentations present the gospel as a trial in a court - that we first have to be proven guilty before we can be forgiven. But the Bible says that the sins are already paid for, and already forgiven. God is not counting our sins against us. He does not keep a record of our mistakes. The book of our sins is already blank.Other presentations say that our sins have created a huge chasm between us and God. But this chasm is a fiction; it has already been filled in by Christ. Our sins are not a barrier that keep us away from God, because God has already reconciled us to himself. It is a unilateral declaration of peace. He does not harbor any grudges against us.A guilt-based gospel is a misrepresentation of who God is, what Christ has done, and how people are to respond. It often works, though, because many people are already enculturated into thinking that God is cranky, that he is angry at people, and that we have to do something to get back on his good side. They think that God is like Zeus or Thor, ready to send lightning strikes on anyone who annoys him. But the gospel should free people from these errors, rather than act like they are correct.What would the gospel look like if we didn''t harp about sins that are already paid for? If we didn''t focus on guilt that God has already put aside? (We are of course guilty of all kinds of sins, but the Bible says that God is not counting our sins against us. He is not concerned about a legal category called "guilt.")However, many religious people think that God is still focused on our guilt, that our relationship with God is based entirely on whether he holds us guilty. They see humanity''s problem through the lens of guilt, and if we remove guilt from the equation, then they think that the gospel will have nothing left to say. There is no reason for anyone to accept the gospel, they think, if everyone is already forgiven. Such people have a one-dimensional gospel.But consider this: If humanity''s only problem is guilt, and that guilt is removed when we accept Jesus as our Savior, then that would mean that we have no more problems. If the only thing wrong with sin is that it makes us guilty, and that guilt is forgiven when we accept the gospel, then there will then be nothing wrong with sin! That is of course wrong, but it illustrates the fact that there''s a lot more to sin and salvation than just the removal of guilt. There''s a lot more to the gospel than a transaction by which our sins can be forgiven.

"Exploring the Word of God" began in the mid 1990s. We were able to print a volume on the books of Moses, but the series was never continued, and the first volume has fallen out of print. However, we had a substantial amount of material written, and we added more in the intervening years. These materials have been edited and we share them on our website. We have also compiled our articles on Acts and are happy to make them available through print-on-demand publishing. Acts tells the story of how Christianity began and spread. No history book ever has enough space to tell all the facts. The historian must select the facts that are most important and the events that played critical roles in the development of later situations. The historian must interpret the facts and present them in an organized way. Luke does this well. With literary skill, he gives numerous details and interesting personality sketches that help us understand what happened.Luke, in addition to being a historian, is also a Christian writing about his own faith. In the introduction to his first volume of history, he says that one of his purposes is to help readers understand the truthfulness of the Christian faith (Luke 1:4). Similarly, Luke has selected events in church history that help show Christian doctrine and practice; he has quietly omitted facts that might confuse the reader. Regarding circumcision, for example, he says there was a heated debate (Acts 15:2), but he reports the arguments of only one side of the controversy. What Luke writes is true - it is historically accurate - but it is also theologically selective.Several speeches or sermons in Acts are concise presentations of the gospel. They argue that Jesus is the Messiah, that he fulfilled Old Testament prophecies, that God raised him from the dead and that he is the answer to Jewish and Gentile hopes. Speeches are better at communicating these ideas than a historical description could be.While Luke tells the story of the spread of the Christian gospel from Jerusalem to Rome, he is also able to achieve some additional purposes: to explain why Christianity was becoming more Gentile than Jewish, to show that Christianity was not a threat to the Roman government, and to defend Paul from accusations that he was preaching against Judaism. Paul Kroll worked for Grace Communion International for many years, writing hundreds of articles for our magazines. He is now retired. He wrote this material in the mid 1990s. We have updated it with the most recent version of the NIV for this book.Michael Morrison, PhD, is Dean of Faculty at Grace Communion Seminary. He wrote the Introduction, the study of Acts 15, and the chapters on the decree of the council of Jerusalem. He is the editor of this volume and author of numerous e-books.