SKU: 26539893761

Yourdog Deerhound Pup 12 KG

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Description

Yourdog Deerhound Pup 12 KGYourdog Deerhound zorgt voor de holistische gezondheid en het welzijn van jouw hond. Alle Yourdog varianten bevatten smaakvolle buffel en kip. Wij combineren dit met zorgvuldig geselecteerde groenten, fruit en kruiden om zo te komen tot de perfecte voeding voor jouw Deerhound. Waarom Yourdog Deerhound Rijk aan buffel en gevogelte Speciaal gemaakt voor de Deerhound Bevat Goudsbloem, Cranberry en Selderij Bevordert een gezonde, glanzende vacht Behoud

Yourdog Deerhound zorgt voor de holistische gezondheid en het welzijn van jouw hond. Alle Yourdog varianten bevatten smaakvolle buffel en kip. Wij combineren dit met zorgvuldig geselecteerde groenten, fruit en kruiden om zo te komen tot de perfecte voeding voor jouw Deerhound.

Waarom Yourdog Deerhound

  • Rijk aan buffel en gevogelte
  • Speciaal gemaakt voor de Deerhound
  • Bevat Goudsbloem, Cranberry en Selderij
  • Bevordert een gezonde, glanzende vacht
  • Behoud een gezonde darmflora
  • Vrij van kunstmatige geur-, kleur- of smaakstoffen
  • Ook geschikt voor de gevoelige Deerhound

Onze ingrediënten

Voor het maken van ons voer wordt er voor een 12 kg-zak 10,6 kg vlees ingedroogd, zodat dit beter te verwerken is in onze brok. Met de juiste hoeveelheid groente, fruit en kruiden is Yourdog een gezonde, voedzame keuze voor de hond.

Buffel

Bij Yourdog gebruiken wij vlees van vrij opgegroeide en gras gevoerde buffels. Buffelvlees staat bekend om zijn romige, frisse smaak en rijke kleur en zit vol met vitaminen en mineralen. Met een lager cholesterol- en vetgehalte en minder calorieën zit dit malse vlees bomvol gezondheidsvoordelen.

Gevogelte

Bij Yourdog maken wij gebruik van eend, kip en kalkoen welke samen zorgen voor een heerlijke smaak en aroma van de brok. De hoog verteerbare eiwitten in het gevogelte zorgen voor een goede spieropbouw en zijn rijk aan vitaminen en mineralen.

Groente

Om de hond te voorzien van extra waardevolle voedingsstoffen zijn supergezonde groenten aan ons voer toegevoegd. Zo zijn groenten niet alleen voedzaam, maar hebben ze ook nog andere gezonde eigenschappen. De ruwe vezel in groenten is goed voor de darmen en kan onder andere bijdragen aan de spijsvertering.

Fruit

Wij voegen een unieke combinatie van fruit toe aan Yourdog, waardoor de hond alle essentiële, natuurlijke antioxidanten binnen krijgt. Zo kan fruit goed zijn voor het immuunsysteem van de hond, maar het kan ook bijdragen aan een frisse adem of het behouden van een gezonde spijsvertering. Deze natuurlijke ingrediënten bevorderen de gezondheid van de hond.

Kruiden

De gezonde kruiden die ons voer verrijken zijn afkomstig van planten uit Europa. Het gebruik van onder andere kruiden, wortels, bloemen, planten en wieren vindt zijn oorsprong al duizenden jaren terug. Deze ingrediënten ondersteunen de natuurlijke processen in het lichaam van de hond, zoals de spijsvertering. Ieder ingrediënt dat wij aan ons hondenvoer toevoegen is met zorg geselecteerd vanwege de positieve eigenschappen. Afhankelijk van de grootte van de hond, het ras of de rasgroep worden ingrediënten extra onder de aandacht gebracht. Rasspecifieke klachten kunnen worden verminderd door het gebruik van kruiden, wortels, bloemen en planten.

Deerhound specifieke groente, kruiden en fruit

Wij hebben zorgvuldig de raseigenschappen van de Deerhound onderzocht. Ook hebben we onderzoek gedaan naar de eigenschappen van de FCI-ras sectie en de FCI-rasgroep waar de Deerhound toe behoort. Uit deze onderzoeken zijn, in overleg met vooraanstaande Nederlandse voedingsdeskundige, ingrediënten geselecteerd die de gezondheid en het welzijn van de Deerhound optimaal ten goede komen.

Goudsbloem

De goudsbloem (calendula) is een plant die, net als de guldenroede, behoort tot de composietenfamilie. Calendula is een gecultiveerde bloem; hij wordt sinds jaar en dag om zijn diverse geneeskrachtige eigenschappen gebruikt. De oorspronkelijk calendulasoort stond waarschijnlijk in Azië en Oost-Europa, maar deze akkergoudsbloem komt in het wild nauwelijks meer voor. Goudsbloem is ook voor mensen een eetbare plant en is rijk aan voedingsstoffen.

Er is veel informatie te vinden over de positieve werking van calendula. Calendula kan door ons worden toegevoegd aan het hondenvoer omdat dit een positieve bijdrage zou kunnen leveren aan het voorkomen van rasspecifieke klachten in relatie tot de huid, mond, keel, spijsvertering, ogen en voeten. Vooral goed voor herstel van de huid en slijmvliezen, het werkt ontstekingsremmend en heeft een regenererende werking. Het kan ook krampen tijdens het verteringsproces voorkomen.

Calendula wordt voornamelijk als uitwendig verzorgingsproduct gebruikt voor onder andere schrammetjes of huidproblemen. Maar het kan ook inwendig gebruikt worden vanwege de regenererende eigenschappen.

Cranberry

De cranberry is een plant uit de heidefamilie. Deze plant is in Nederland voornamelijk te vinden op de Waddeneilanden en zeer zeldzaam in de rest van Nederland. Oorspronkelijk komt de plant uit Noord-Amerika en zou deze rond 1845 voor het eerst naar Nederland zijn gekomen.

Cranberries bevatten een unieke mix van voedingsstoffen die een krachtige gezondheidsboost kunnen bieden aan honden. De besjes zijn onder andere rijk aan mineralen zoals kalium, die zorgt voor een gezond niveau van de vitale vloeistoffen in het lichaam. Ook zitten deze besjes vol met vitamine A, B en C en antioxidanten om het immuunsysteem te ondersteunen. Vitamine C maakt de urine zuurder wat ervoor zorgt dat het milieu in de blaas onaantrekkelijker wordt voor bacteriën. Ook kan het toevoegen van cranberry een pijnverlichtende en ontstekingsremmende werking hebben. De gezonde vezels in cranberries hebben een gezonde invloed op de spijsvertering en zorgen voor een langer vol gevoel.

Cranberry wordt toegevoegd aan ons hondenvoer omdat dit een positieve bijdrage zou kunnen leveren aan het voorkomen van rasspecifieke klachten in relatie tot onder andere de spijsvertering, huid, gewrichten, botten en zenuwfuncties.

Selderij

Selderij is een plant uit de schermbloemenfamilie. De plant is vaak te vinden langs de kust op de natte grond.

Selderij is rijk aan vitamine A, C en K, maar bevat ook veel foliumzuur en kalium. Hiernaast is selderij vetvrij, rijk aan vezels en zeer laag in calorieën.

Wij voegen selderij toe aan ons hondenvoer omdat dit een positieve bijdrage kan leveren aan het ondersteunen van het immuunsysteem en de spijsvertering van de hond. Ook kan het een positieve invloed hebben op de huid en vacht, het functioneren van de spieren en zenuwen door vitamine A en het behouden van sterke botten door vitamine K.

Pup, volwassen of senior?

Om je te helpen bij het maken van de juiste keuze tussen onze varianten Deerhound hondenvoer kun je gebruik maken van de volgende richtlijnen. Is jouw Deerhound jonger dan 11 maanden, kies dan voor de Puppy variant. Voor een Deerhound ouder dan 7 jaar adviseren we de Yourdog Deerhound senior. Is jouw hond ouder dan 11 maanden en jonger dan 7 jaar, dan kun je de Adult variant kiezen.

Smakelijkheidsgarantie

Wij zijn overtuigd van de kwaliteit van onze voeding. Daarom geven wij op alle Yourdog verpakkingen een smakelijkheidsgarantie. Lijkt jouw Deerhound zijn Yourdog hondenvoer toch niet lekker te vinden, neem dan contact met ons op. Wij helpen je bij het analyseren van de problemen. Komen we er samen niet uit dan krijg je van ons het aankoopbedrag terug.

Voedingsadvies

5
Leeftijd in maanden
Volwassen gewicht (kg) 1 2 3 4 6 12 18
2.5 30 60 70 65 55 x
5 55 100 100 115 110 95 x
7.5 75 135 140 155 145 125 x
15 100 180 235 235 290 265 215
25 105 190 285 305 380 385 315
30 110 215 320 410 425 395 3
35 115 230 345 445 470 440 405
45 135 250 385 500 550 530 485
140 265 420 5 665 815 60
80 150 255 4 580 7 1010 750

Overstapadvies

Stap je over op Yourdog vanaf een ander voermerk dan adviseren wij de volgende stappen te volgen. Voor de eerste stap voer je 25% Yourdog en 75% van het oude hondenvoer. De hond kan hier gedurende twee dagen aan wennen. Vervolgens voer je 50% Yourdog en 50% van het oude hondenvoer. Het is belangrijk dat je de hond ook hier weer twee of drie dagen aan laat wennen. Daarna meng je 75% Yourdog en 25% van het oude hondenvoer. De hond is nu bijna helemaal over op Yourdog. Doe dit gedurende 2 dagen. Naar eigen inzicht kun je hierna 100% Yourdog Deerhound hondenvoer gaan voeren.

Bewaaradvies

Na het openen van de Yourdog verpakking wordt de voeding blootgesteld aan zuurstof, vocht en licht, wat de houdbaarheid en smaak kan beïnvloeden. Daarom is het belangrijk de voeding na het openen van de zak op een goede manier te bewaren, bij voorkeur in een luchtdichte bewaardoos of -ton op een droge, koele en donkere plaats. Het beste is om de voeding niet los in de ton te doen, maar deze met de hele zak, die je weer zo goed mogelijk dichtmaakt, in de ton te zetten.

Samenstelling

Maïs, gedroogde kip (30%), gevogeltevet, erwten, gedroogde buffel (3.5%), choline chloride, glucosamine, chondroitine, groentemix (met o.a. selderij), fruitmix (met o.a. cranberry), kruidenmix (met o.a. goudsbloem)

Analytische bestandsdelen

Ruw eiwit 28%, ruw vet 16%, ruwe celstof 3,3%, ruw as 6,8%, Calcium 1,7%, Fosfor 1,3%

Nutritionele waardes

Vitamine A 20.000 IE (E672), vitamine D3 1.400 IE (E671), vitamine E als all rac-alpha-tocopherylacetat (3a700) 500 mg, E1 Fe als ijzer(II)sulfaat, monohydraat: 50 mg, E2 I als calciumjodaat, watervrij:1,5 mg, E4 Cu als koper(II)sulfaat, pentahydraat: 5,0 mg, E5 Mn als mangaan(II)oxide: 35 mg, E6 Zn als zinkoxide: 70 mg, E8 Se als natriumseleniet: 0,2 mg.

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Pete Beck III
Lake Worth, US
★★★★★ 5
Book Summary for Generous Justice
I have read several of Keller's books. This one is a must read for every Christian, especially for those who hearts are nudging them toward ministry to the poor, the oppressed, and the marginalized. I will attempt summarize the book, but I encourage you to read it for yourself. In Chapter One, citing Micah 6:8, Keller defines biblical justice as care for the vulnerable. In premodern, agrarian societies, these four groups [widows, orphans, immigrants, and the poor] had no social power. They lived at a subsistence level and were only a few days away from starvation if there were any famine, invasion, or even minor social unrest. Today this quartet would be expanded to include the refugee, the migrant worker, the homeless, and many single parents and elderly people. The mishpat, or justness, of a society, according to the Bible, is evaluated by how it treats these groups. (pp.4-5) Realize, then, how significant it is that the Biblical writers introduce God as "a father to the fatherless, a defender of widows" (Psalm 68:4-5). This is one of the main things he does in the world. He identifies with the powerless; he takes up their cause. (p.6) Keller introduces another word for justice from the Old Testament, tzadeqah, which defines the righteous as those who are "right with God and therefore committed to putting right all other relationships in life." (p10) The two words, mishpat and tzadeqah, are used together over three dozen times. "The English expression that best conveys the meaning is 'social justice.'" (p.14) Keller then turns to the New Testament to point out that Jesus calls gifts to the poor "acts of righteousness." (Matthew 6:1-2) He concludes that "not giving generously, then, is not stinginess, but unrighteousness, a violation of God's law." (p15) Chapter Two delves more deeply into the the themes of justice in the Old Testament. God gave the Israelites numerous laws "that, if practiced, would have virtually eliminated any permanent underclass." (p.27) There were laws of release from debt every seven years. Deuteronomy 15:7-8 commands Israelites to "be openhanded and freely lend him [the poor] whatever he needs," to help them reach self-sufficiency. Gleaning laws commanded land owners to leave a certain portion of their crops in the fields so that the poor could work to provide food for themselves. Every third year the tithes were put in public storehouses for the poor and marginalized. (Deut. 14:29) Every fifty years on the year of Jubilee, all debts were forgiven, the land went back to its original owners, and slaves were freed. Each person or family had at least a once-in-a-lifetime chance to start afresh, no matter how irresponsibly they had handled their finances or how far into debt they had fallen. (p.28) Keller shows how Paul used Exodus 16:18 as a reference when he wrote 2 Corinthians Chapter Eight. He showed how the Israelites were commanded not to hoard manna, but to share it with those who may not have gathered enough. The idea being that "the money you earn is a gift from God. Therefore the money you make must be shared to build up community. So wealthier believers must share with poorer ones. (p31) Before you jump to any conclusions, Keller is not a socialist, but shows how the Bible cannot be confined to any one political or economic philosophy. He cites Craig Blomberg's survey of the Mosaic laws of gleaning, releasing, tithing, and the Jubilee, where he concludes: "the Biblical attitude toward wealth and possessions does not fit into any of the normal categories of democratic capitalism, or of traditional monarchial feudalism, or of state socialism." (p.32) Keller writes: "One of the main reasons we cannot fit the Bible's approach into a liberal or conservative economic model is the Scripture's highly nuanced understanding of the causes of poverty." (p.33) Whereas liberals blame social forces beyond the control of the poor and conservatives blame the breakdown of the family, poor character, and bad personal practices, the Bible is more balanced. Oppression is certainly one main reason for poverty, and the rich are blamed when vast disparities exist between the rich and poor. I will not cite the references here to be as concise as possible. He writes: "the Mosaic legislation was designed to keep the ordinary disparities between the wealthy and the poor from becoming aggravated and extreme." (p.33) The Bible also lists natural disasters as a cause of poverty. Some people lack the ability to make wise decisions. Another cause is personal moral failure. "Poverty, therefore, is seen in the Bible as a very complex phenomenon." (p.34) In the New Testament, Keller quotes Luke 14:12-13 to show us "that it is in some respects our duty to give a preference to the poor." (p.46) In contrast to the patronage system in existence in Jesus' day, what Jesus prescribed "would have looked like economic and social suicide." (p.47) Instead of doing favors for the rich and influential, our Lord advised serving those who can do nothing for us. "Like Isaiah, Jesus taught that a lack of concern for the poor is not a minor lapse, but reveals that something is seriously wrong with one's spiritual compass, the heart." (p.51) The parable of the sheep and goats teaches that our heart and service towards the poor and marginalized reflect our heart and service to Jesus. Perhaps the best chapter in the book is the fifth, entitled "Why Should We Do Justice?" When we delve down into what really motivates our behavior and values, we discover hidden treasure. It is obvious that mere reason and guilt trips will not change people's hearts to be more involved with helping the helpless. Keller comes at the "why" from two angles. The first is what he calls "honoring the image," which is based on creation. "The image of God carries with it the right to not be mistreated or harmed." (p.84) Or to put it another way, "Because we treasure the owner [God], we honor his house [people]." (p.85) Using this line of reasoning, we must acknowledge that everything we have came from God and ultimately belongs to God. We are stewards or caretakers of another's property. Applying the Old Testament principles of mishpat and tzadeqah, we can say, "the righteous [tzaddiq]...are willing to disadvantage themselves to advantage the community; the wicked are willing to disadvantage the community to advantage themselves." (p.90) Does this not echo the words of Paul: You know the generous grace of our Lord Jesus Christ. Though he was rich, yet for your sakes he became poor, so that by his poverty he could make you rich. 2 Corinthians 8:9 (NLT) With reference to the gleaning laws, Keller writes: In God's view, however, while the poor did not have a right to the ownership of the farmer's land, they had a right to some of its produce. If the owner did not limit his profits and provide the poor with an opportunity to work for their own benefit in the field, he did not simply deprive the poor of charity, but of justice, of their right. Why? A lack of generosity refuses to acknowledge that your assets are not really yours, but God's. (p.91) The second part of the "why" we should do justice is found in our response to grace. The idea here is that none of us deserve God's grace. Any argument against serving the poor because they don't deserve our help falls apart in light of this truth. James wrote that to look at a brother or sister without resources and do nothing about it reveals a lifeless kind of faith. (James 2:15-16) The doctrine of justification is necessary because the demands of the law are so high that none of us can attain to it. God's commands regarding loving the poor and helpless are so high that we must rely on God's grace to enable us to fulfill them. "People who come to grasp the gospel of grace and become spiritually poor find their hearts gravitating toward the materially poor. To the degree that the gospel shapes your self-image, you will identify with those in need." (p.102) Keller concludes: "I believe, however, when justice for the poor is connected not to guilt but to grace and to the gospel, this 'pushes the button' down deep in believers' souls, and they begin to wake up." (p.107) The last two chapters deal with practical aspects of doing justice individually, as a church, and in partnership with others in the community. Since I am growing weary and need to move on to some other things, I will leave those to you to read. The last chapter shows how Jesus identified with the poor and oppressed when he hung upon the cross, penniless and without justice. His trial and execution were illegal. God came to earth as a poor carpenter and died as a criminal. He is the advocate of the poor, oppressed, and marginalized people of the earth, and has called his church to join him in manifesting God's love to those who desperately need it. I hope you will take the time to purchase and read this book. It will impact your life for good. You can purchase the reviewer's book on Amazon:
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Reviewed in the United States on November 9, 2011
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Richard Burkey Lifelong Learner
Lexington, US
★★★★★ 5
Awakening My Heart for the Poor
"I would like to believe that a heart for the poor `sleeps' down in a Christian's soul until it is awakened" says Tim Keller in Generous Justice. He then adds, "when justice for the poor is connected not to guilt but to grace and to the gospel, this `pushes the button' down deep in believers' souls, and then begin to wake up. For me, Generous Justice, pushed the button, one that God has been pushing the past year or so, to see the world, to see the challenges of the poor and other 3rd world issues, with a desire to make a difference. What I like about Keller's theology and writing is an understanding of grace. Guilt can motivate, but it's not God's way to motivate. Guilt can push for a moment, grace can drive for a lifetime. And the issues of the poor will take a lifetime of grace to deal with in this world. Keller does a great job of digging into a Biblical sense of justice. For most people justice works us to just what they think it should be. Justice in the Biblical sense is more then punishment for what's wrong, it's upholding the needs of the poor and powerless. Justice protects their rights and their value before God. In the Parable of the Good Samaritan, the Samaritan man shows justice and kindness to the Jewish man in need. He provides Generous Justice. But Keller picks it up a notch, by pointing out, what if the Good Samaritan travels that road often and keeps finding Jewish men mugged, beaten, left for dead? What does he do then? Generous Justice would be that he works to change the systemic issues. Generous Justice is not simply how I respond, but how we respond to those in needs as individuals, congregations, and yes, in the political process as well. You may not always agree with Keller, but he will make you think and lay out the possible options to work through. One of my favourite stories Keller includes is about the Roman Emperor Julian, who was not a big fan of Christians. Yet Julian says about these Christians he despises that they take care of their poor and ours as well. That love, that Generous Justice in action, transformed the world for Christ. We need such a transformation of Generous Justice in our day. I highly recommend Generous Justice. It is more then a theological / theoretical book of what could be. Generous Justice is a theological / practical book of what by God's grace we can do as we empowered by God to serve the powerless with the power of God's love at work.
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Reviewed in the United States on February 20, 2012
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WDC
Lake Worth, US
★★★★★ 5
Justice and Grace, God's desire for our lives
Format: Kindle
Tim Keller does another great job in writing a book that will be helpful for Pastors and laymen. He takes the issue of God's Justice and guides us through a discussion of what it justice means Biblically and how do we apply it today. There are many verses about justice and especially about helping the poor in the Old and New Testament. Many are in the Old Testament and people often dismiss them thinking that the Old Testament has been done away with and replaced with the New Testament. But the bottom line is this, the poor we will have with us always and how do we deal with them? How do we help them with their issues of hunger, lack of resources, lack of advocates standing up for them with the judicial system and society at large. What also do we do with the "year of jubilee" where the debts of the poor are forgiven and they are given a fresh start. What should we do with that today. Keller takes us through a discussion of the definition of Justice, why the Old Testament is still valid, what does Jesus say and how do we treat our neighbors. He reminds us that the Old Testament, specifically the nation of Israel, was a Theocracy style of government. So how do we in a democracy deal with the poor since it is a completely different style of government than a Theocracy. What is the point of justice? What should we do about standing in the gap for our neighbors who are poor, or do we ignore them and let the government deal with them through welfare? There are deep theological issues here and deep moral issues as well. How do you respond to the poor? How do you handle your resources? What do you do regarding Charity? Why do you act charitably? Keller also talks a good bit about how our young people are moving back into a culture of "volunteerism" and the benefits that has on society as well as on themselves. But the real issue comes down to the heart issue of why do they volunteer to help the poor. Wrapped in all of this is a discussion also about "God's Grace". Because some people feel that justice might just mean that we let people suffer in their poverty because they bring it on themselves. But the Bible is clear. Our task is to help the poor, the widow, the orphan, etc. These people are precious to God and thus should be precious to us. This is a quick read, but a very needed read for the "Western Church" today. You will be forced to look at the role of "Deacon" in the church and how that role was put together to serve the poor. You will be left with this question, how does my church stack up in regards to reaching the poor? How would God feel we have done in serving the poor and providing "justice" for them. Enjoy!
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Reviewed in the United States on November 3, 2010
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Snorting Horses
Lake Worth, US
★★★★★ 5
A Slim Book with a Big Message
The book is an attempt, Keller writes, to connect a person's Christian faith with the desire to help people in need and do justice in all aspects of one's life. He is writing for four groups of people, he says. These are: -- Those, especially the young, who are active in volunteering and want to help the poor but their concern does not affect how they spend money or plan their careers. -- Those who don't see, as Jonathan Edwards said, that when the Spirit enables us to understand what Christ has done for us, "the result is a life poured out in deeds of justice and compassion for the poor." -- Younger evangelicals who have expanded their mission to include social justice along with evangelism. -- People like the atheist Christopher Hitchins who believe that religion "poisons everything." This book, Keller writes, is for "the orthodox (Christian) to see how central to the Scripture's message is justice for the poor and marginalized. I also want to challenge those who do not believe in Christianity to see the Bible not as a repressive text, but as the basis for the modern understanding of human rights." Keller spends the early parts of his book discussing how justice for the poor, the immigrant, the widow and orphan was central to the concept of mercy (in Hebrew, chesedh), justice (mishpat) and righteousness (tzadeqah). Mercy has to do with aligning our attitude with that of a merciful God. Justice is aligning our actions -- equitable dealings with people -- with a just God's. Righteousness in the Hebrew context has more to do with right relationships than obeying a set of rules, as modern Christians often think of it. Someone who is "right with God (is) therefore committed to putting right all other relationships in life." (Alec Motyer) Righteousness is "day to day living in which a person conducts all relationships in family and society with fairness.While tzadeqah is primarily about being in a right relationship with God, the righteous life that results is profoundly social. (See Job 29:12-17, 31-13-28. Keller details the Hebrew law's provision for exercising justice. These are: -- Shemitta, or release. The practice of the Sabbath year, every seventh year releasing people from debts or servitude. Deut. 15:1-2 -- Gleanings. The practice of not harvesting fields to their borders. Keller suggests that modern businesses could imitate this practice by not maximizing profits, thus giving price relief to their customers, and not paying workers the lowest possible wages. Leviticus 19:9-10, 23:22 -- Tithing for the priests and the upkeep of the temple. Every third year the tithe was put in public storehouses for the poor, "the aliens, the fatherless, and the widows." Deut. 14:28-29. This makes me think that churches should practice this in some form by systematically committing a portion of its receipts to serving the poor and needy. -- Year of Jubilee. The practice of every 49th or 50th year of forgiving debts and returning land to its ancestral owner. Leviticus 25:10, 23, 27:21. These practices helped meet the needs of the poor and helped prevent permanent cycles of poverty. The three causes of poverty, according to the Law are oppression, calamity and personal moral failure. The biblical emphasis is usually on the larger structural factors -- corruption, oppressive economic systems and natural disasters. The exercise of justice, however, never distinguishes between the three. That is, no matter why a person is poor, the righteous person should care for him. Well, that's the Old Testament,, some might say. But Jesus showed the same concern for the poor and disadvantaged, if not more so. His response to John in Matthew 11:4-5, and the beginning of his ministry in Luke 4. As Eugene Peterson writes in The Message, the Word became flesh and moved into the neighborhood. He identified himself with the poor and showed special concern for children, aliens, women. Jesus and the prophets all "leveled the charge that while the people attended worship, observed all religious regulations and took pride in their biblical knowledge, nevertheless they took advantage of the weak and vulnerable." Vulnerable people need three levels of help -- relief, development and social reform. Relief is the immediate problem (paying the rent, for instance); development is to help then move beyond dependency (job training); social reform is correcting systemic injustice (redlining).Social reform likely requires the creation of extra-church or parachurch organizations. Churches also can partner with existing organizations or churches that operate in vulnerable populations. Evangelism and social justice "should exist in an asymmetrical, inseparable relationship. Evangelism is the most basic and radical ministry possible to a human being ... not because the spiritual is more important than the physical, but because the eternal is more important than the temporal. If there is a God, and if life with him for eternity is based on having a saving relationship with him, then the most loving thing anyone can do for one's neighbor is help him or her to a saving faith in that God, Keller writes. Doing justice is inseparably connected to preaching grace. One way is that the gospel produces a concern for the poor. The other is that deeds of justice gain credibility for the preaching of the gospel. This book is a slim one that carries a heavy message. It challenges us comfortable churchgoers to examine our community and ask whether we are of any importance to the wider community. If our "church" ceased to exist, would anyone miss us? What are we doing in obedience to God's commands to serve the poor, the widow, the orphan, the prisoner, the hungry? There is a lot here to reflect on and for a small group(s) to discuss and apply. Unfortunately, I contacted the publisher and there is no accompanying study guide. Keller is pastor of Redeemer Presbyterian Church in New York City.
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Reviewed in the United States on October 12, 2011
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★★★★★ 4
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Format: Paperback
Interestin.
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Reviewed in the United States on November 15, 2017

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