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Fifty years later, in 1950, the leading ten cities had doubled in size, and Shanghai, Buenos Aires, and Calcutta had joined the list. The oldest surviving corporations, Stora Enso in Sweden and the Sumitomo Group in Japan, are about 700 and 400 years old, respectively. I suspect that one cause of their durability is that cities are the most constantly changing of organizations.
The reversal of opinion about fast-growing citiesa€”from bad news to good newsa€”began with The Challenge of Slums, a 2003 UN-HABITAT report. In 2007 the United Nations Population Fund gave that yeara€™s report the upbeat title Unleashing the Potential of Urban Growth. If cities are concentrators of efficiency and innovation, an article about the scaling paper in Conservation magazine surmised, then, a€?the secret to creating a more environmentally sustainable society is making our cities bigger. In Peter Ackroyda€™s London: The Biography (2000), he quotes William Blakea€”a€?Without Contraries is no progressiona€?a€”and ventures that Blake came to that view from his immersion in London. The common theory of the origin of cities states that they resulted from the invention of agriculture: Surplus food freed people to become specialists. Agriculture, it appears, was an early invention by the dwellers of walled towns to allow their settlements to keep growing, as in Geoffrey Westa€™s formulation. A study in Panama showed what happened when people abandoned slash-and-burn agriculture to move to town: a€?With people gone, secondary forest has regenerated.
Though the squatters join forces for what the UN researchers describe as a€?cultural movements and levels of solidarity unknown in leafy suburbs,a€? they are seldom politically active beyond defending their own community interests. A depiction of contemporary slum reality even more vivid than Neuwirtha€™s is an autobiographical novel by an escaped Australian prisoner who went into hiding in Mumbaia€™s slums, joined its organized crime world, and fell in love with the city.
Social cohesiveness is the crucial factor differentiating a€?slums of hopea€? from a€?slums of despair.a€? This is where CBOs (community-based organizations) and the NGOs (national and global nongovernmental organizations) shine. For the first time in her life she had got rid of her husband, her in-laws, her village and their burdens. Shimu prefers living in Dhaka because a€?it is safer, and here I can earn a living, live and think my own way,a€? she says.
The magic ingredient of squatter cities is that they are improved steadily and gradually, increment by increment, by the people living there. According to urban researchers, squatters are now the predominant builders of cities in the world. A reporter from the Economist who visited Mumbai wrote that a€?Dharavi, which is allegedly Asiaa€™s biggest slum, is vibrantly and triumphantly alive.
The screen-printer who provides laundry bags to hotels, the charcoal burner who wheels his cycle up to the copper smelter and delivers sacks of charcoala€¦ , the home-based crA?che to which the managing director delivers her child each morning, the informal builder who adds a security wall around the home of the government minister, all indicate the complex networks of linkages between informal and formal.
In many cities, the roughest slums are pressed right up against the most affluent neighborhoods. This book was finished before the full effects of the world financial crisis of 2009 could be studied. Corporations are right to pay attention to what is now referred to as the BOPa€”bottom of the pyramid. It doesna€™t matter whether you give people title deeds or secure tenure, people simply need to know they wona€™t be evicted. For the first time in her life she had got rid of her husband, her in-laws, her village and their burdens.A  A few months after she arrived, Shimu, now able to support her children, mustered the courage to return to her town and file for divorce. That bond back to the village appears to be universal.A  The Challenge of Slums observes that a€?Kenyan urban folk who have lived in downtown Nairobi all of their lives, if asked where they come from, will say from Nyeri or Kiambu or Eldoret, even if they have never been to these places. I follow the principle behind the Wiccan Rede – be careful what you send out because it will come back to you. I understand that I will also receive [Limitless] Abundance ezine full of free tips and business information valued at $97.
He then states the result of being clothed with the house from heaven that he so greatly desired.

Thanks to Julian, who referenced that one chick in Indiana Jones's archaeology class that wrote 'LOVE YOU' on her eyelids. Geekologie is a geek blog dedicated to the scientific study of gadgets, gizmos, and awesome. Countries that are highly urbanized have higher incomes, more stable economies, stronger institutions. I believe in Karma, but not necessarily that everything multiplies by 3 ?? But that’s it. Scattered among the letters which he addressed to the churches are a few verses that almost seem to contradict what he wrote in other epistles. His language has been understood by many to teach that the reward of the righteous is bestowed at the moment of death and that an immortal soul leaves the body to face an immediate reward or punishment. This is also established by the repeated references to the a€?nakeda€? or a€?unclotheda€? state. To both the Corinthians and the Romans, Paul emphasized that the Spirit was a pledge that they would be clothed with immortality.
In either case, whether by translation or resurrection, he would be a€?clothed upona€? with the immortal body. He could not be a€?forever with the Lorda€? until that change took place a€?in the twinkling of an eye.a€? The interim sleep of death in the grave held no appeal for Paul, since it would seem but a fractional second of utter oblivion to the one who died.
Some have attempted to interpret this text as though Paul said he wanted to depart and be with Christ immediately, but the word immediately is not in the scripture.
We have found from other scriptures that his expectation centred on the resurrection or translation of the body. If there is any other way of getting to be with the Lord, then Paula€™s language is a stupendous falsehood. As we have just noted from 1 Thessalonians 4:16,17, Paul knew of only two ways to be with the Lorda€”by translation or resurrection. The alternatives that drew him were either a€?to livea€? or a€?to die.a€? He was a€?in a straita€? between these two.
He described it as a€?having a desire to depart and to be with the Lord, which is far better.a€? Better than what? If so, they were able to see him a€?as he isa€? at that very moment, and they would already be changed into the a€?likenessa€? of Christ. Even though his departure in death was a€?at hand,a€? he did not expect to be with Christ immediately.
Prahalada€™s The Fortune at the Bottom of the Pyramid: Eradicating Poverty Through Profits (2005).
As someone who grew up in a fundamentalist environment, this sounds eerily similar to some of the weird warnings I was told as a child. If this is the true meaning of Paul's words, we are faced with some serious inconsistencies within the epistles. We can be certain, then, that the unclothed state did not involve being with the Lord, since Paul did not desire it. He is simply contrasting the present life with the far more glorious life to come in heaven. His chief hope seemed to centre upon being translated without ever being a€?unclotheda€? in death. Either mortality would be a€?swallowed upa€? by being translated or death would be a€?swallowed upa€? by being resurrected. Looking beyond the uninviting nakedness of death to the land of life, Paul ruled out any possibility of a state between death and the resurrection when disembodied spirits could be present with the Lord. Other passages further clarify without any equivocation when the great apostle expected to be with Christ.
The cause of God on earth drew him here, but he was weary from beatings, stonings, and bodily suffering.

If we go to be with the Lord by means of our immortal spirit when we die, then we do not go to be with Him by means of the visible coming of Jesus, the resurrection of the dead and the change of the living. If he lived, Christ would be magnified, and if he died a martyra€™s death, the cause of Christ would be magnified. He expected it a€?henceforth.a€? The crown of immortality was a€?laid up for me,a€? he said. Let us examine the verses in 2 Corinthians 5:1-8 and discover what Paul actually did teach on this crucial subject. In fact, the apostle made reference to being clothed with only two houses, the earthly and heavenly. If the soul inhabited that heavenly a€?housea€? immediately at death, what happens when it must inhabit the immortalized body after the resurrection takes place?
This verse provides undeniable proof that the indwelling Spirit is a guarantee that our mortal bodies will be quickened at the resurrection.
He yearned to a€?be clothed upona€? by translation at the coming of Jesus, so that he be not found a€?nakeda€? (in the grave).
Paul answers that we might enjoy a state of being in which a€?mortality is swallowed up of life.a€? Is that condition the separate existence of an immortal soul? Again, we are reminded of Paula€™s overwhelming desire to be translated without passing through the a€?unclotheda€? state of death.
He would receive it a€?in that daya€? with others who would a€?love his appearing.a€? Surely, those of us living today should anticipate that same glorious appearing when we too shall receive, with Paul, the crown of righteousness, which fadeth not away.
Is it a proof or assurance that we have immortal souls that will live on when the body is dead? So evenly balanced were the influences drawing him in both directions that he hardly knew which course he preferred.
There is no possible way of avoiding this conclusion, except by claiming that the descent of the Lord from heaven, the mighty shout, the trumpet, the resurrection of the dead, and the change of the living, ALL TAKE PLACE WHEN A PERSON DIESa€”a position too absurd to be considered. At any rate, whether you believe it or not, there are people who follow this, so feel free to do what feels right for you.
This would involve those souls leaving the a€?house eternal in the heavensa€? which they inhabited at death, and going into the redeemed bodies at the resurrection. Verse 23 answers, a€?a€¦ we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.a€? Paula€™s earnest expectation and hope was for the time when his body would be redeemed.
Nevertheless, he said it was more needful for the church that he remain here to give them the benefit of his counsel and labor. To be a€?unclotheda€? or a€?nakeda€? is the condition of death that is the interlude between the dissolving of the earthly house and putting on the heavenly. It is either a body on this earth and being absent from the Lord, or it is a redeemed body in heaven and being present with the Lord. Goda€™s purpose in making man would have been realized without death taking place, and the idea of an immortal soul would never have existed.
The apostle makes it abundantly clear that the Spirit is a pledge of the redemption of our bodies at the resurrection.
Surely no one could believe that God a€?wrought usa€? for the a€?selfsamea€? purpose of sinning, dying and leaving the body in some invisible soul form. Moreover, this view introduces something that Paul never mentioned; for here we have THREE HOUSES, but Paula€™s language allows for only TWO.
At death the body, which is mortal, does not become immortal, but loses all its life and crumbles back to dust in the grave. There is not as much life afterward as there was before, because after death only the soul lives, while the body which was alive before, is now dead.

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