"God cannot die!" Three simple and easily understood words. It states
the obvious about a Supreme Being, Creator of heaven and earth according
to ancient Judeo-Christian theology. My own appreciation of this basic
truth helped me abandon atheistic notions over four decades ago. This is
my story. My story is not at all unusual. Hopefully it is one that you
may identify with personally.
As a young child Santa Claus was a real person to me, so much so that I
believed him to be Christ's helper. When the myth was revealed to me,
not only did I stop believing in Santa, I no longer had faith in Christ,
whom I believed was God.
When I believed in Santa Claus, I also believed in a place of torment
called Hell where I would go if I were not a good little boy. Therefore,
in my mind there was:
Santa
Claus = Happiness with gifts at Christmas time (when good); or Suffering
with no gifts at Christmas time (when bad)
Jesus
Christ = Happiness with life in heaven at time of death (when good); or
Suffering with life in hell at time of death (when bad)
When I stopped believing in Santa Claus and Jesus, I
stopped believing in an afterlife. Biology presented a more scientific
and truthful explanation of death; namely, it is the complete opposite
of life.
Our existence had to be explained though. The theory of evolution that
was being taught in my second grade class at the time seemed to be the
logical answer; I unquestionably accepted it.
We humans are animals of reason, but still animals nonetheless. Our
level of consciousness is to the degree that we can voluntarily plan our
future and remember our past. This sets us apart from all other living
creatures. We can even change who we are if we put our mind to it. For
example, people who have an inclination to steal, lie and even murder,
can, and do, change into honest and truthful individuals who are
lovingly tolerant toward others.
Due to some people who are often stubborn and set in their ways, many
reason along the line that "once a thief, always a thief". However that
statement is not true. In reality the human capacity to change for the
better is remarkable. It can be done through education that reaches a
person's heart, or one's true motive, and causes that individual to want
to improve in an area where he or she is deficient.
People can also change for the worse. Persons having a long history of
trustworthiness have become involved in dishonest practices. Why is
that? Because they made a decision based on a current convenience to
abandon who they were (honest) and become what they were not
(dishonest). Sometimes this change for the worse is temporary and at
other times they justify their wrong practices to themselves and remain
morally corrupted.
A man-eating lion or tiger, on the other hand, must be either kept in
eternal captivity or destroyed. You cannot sit down with that animal and
explain to it or reason with it that it is wrong to eat people. It has
tasted human flesh and will strike again, if the opportunity presents
itself and it is hungry for a meal. An expensive procedure might be
developed to train that animal to change its behavior. Maybe an implant
that shocks it every time it looks at a human, but that has nothing to
with educating it to see the moral issue of avoiding human flesh as
food.
So, animals besides humans can be trained, but they cannot be educated.
Education is a process only we can fully appreciate and understand
because we are animals of reason. Anyone who is an expert in both
training animals and educating children can comprehend the vast
difference between these two words. Some animal trainers are failures as
parents and many excellent parents are unsuccessful as animal trainers.
We are human only due to our superior brain; it is our thinking that
makes us who we are. If something happens to our brain we could become
like an unreasoning animal or even worse, a vegetable (brain dead). When
there is no longer any brain activity a person becomes dead in the
complete sense and disconnecting him or her from a life-support system
would not be considered murder in a court of law.
My understanding of death made me question the religious "training" I
was receiving. My Sunday School teacher metaphorically held out a carrot
and said "Heaven" and then held out a stick and said "Hell". When she
said that we would be with Christ in a "blink of an eye", I remember as
an eight-year-old reasoning, "If Jesus was DEAD for three whole days
before being resurrected, Why do we get to heaven in a blink of an eye?"
The prospect of life in heaven seemed more like a fairytale than a
reality.
"Science" however educated me about death, namely, that brain activity
ceases along with our conscious existence. What could be more logical
and truthful than the definition of death being the opposite of life?
This truth applies to all living organisms including humans beings. When
death occurs, the living organism ceases to exist and simply becomes
lifeless organic matter.
The religious myths that gradually led me toward atheism were numerous
but they all seemed to involve wishful thinking about death. One of my
atheist friends at school stated to me: "God did not create man! It was
man who created God! We invented God in order to explain away death!"
That struck a cord with me and it still does even to this day. That god
I believed in never existed. Religious myths about God involve
unscientific views of death.
Religions train people by pushing emotional buttons involving the death
and afterlife issue, whereas the scientific approach tries to educate,
laying out the facts about the process of living and dying. It is my
hope that by presenting to you, the reader, my experiences in the field
of education, you too can break free from the illogical religious
"training" you have received through propaganda involving the carrot and
stick (heaven or hell) method and accept an education based on logical
truths involving God and an alternative future hope that extends beyond
the grave that has nothing to do with afterlife notions most people have
been led to believe.
Are God the Father and God the Son "identical" or only "similar?" This question so vexed the conscience of fourth century Christians that it became a burning political issue and remained so for the next several hundred years. Bishop Gregory of Nyssa described the situation in Constantinople in 378: "In this city if you ask anyone for change, he will discuss with you whether the Son is begotten or unbegotten. If you ask about the quality of bread, you will receive the answer that 'the Father is greater, the Son is less.' “The Council of Constantinople, convened by Emperor Theodosius I in 381 in order to unite the church, was destined to set the course for Christian orthodoxy down to modern times. For it was there that the Nicene Creed took its present form, thus resolving a struggle among four contending parties. Here is a thumbnail sketch of the contenders at Constantinople and their respective positions.
Arians
Watchword: "dissimilar" (anomoios)
Beliefs: God the Father and God the Son are dissimilar in essence. The Son is divine but not fully divine. Because the Son was begotten by the Father, there must have been a time when the Son did not exist. The Son is subject to the Father, and the Holy Spirit is subject to the Son.
Advocates: Arius himself and a powerful group of Eastern bishops, including Constantine's Arian adviser, Eusebius of Nicomedia, all of whom were opposed to the Nicaean doctrine of identical substance because, in their view, it obliterated the distinction between God the Father and God the Son.
Developments: Arianism flourished in the East until Theodosius I presided over its demise at the Council of Constantinople in 381. By that time it had been transmitted to the Goths north of the Danube by their first bishop, Wulfila, an Arian. Goths later brought Arianism to the West, where it remained an obstacle to religious unity for the next 400 years.
Semi Arians
Watchword: "similar" (homoios)
Beliefs: The Son is similar to the Father but not in all things. He is not a "creature" of God in the way that angels and mankind are defined as "creatures." The word homoousios ("of identical substance") used by the Nicaeans is wrong because it is not in the Bible. The word homoios ("similar") is in the Bible and therefore acceptable. Semi Arians also used the term homoiousios ("of like substance") for Father and Son,
Advocates: Emperor Constantius (reigned 353 361) and several prominent bishops led by Basil of Ancyra.
Developments: Synods in Sirmium (357), Ariminum (359), and Selencia (also 359) put this party in a controlling position in both East and West for a few years. This was the fateful period of which Jerome was to comment retrospectively that "the whole world groaned in astonishment to find itself Arian." The semi Arians remained influential until 381, although the victory of orthodoxy at the Council of Constantinopic was partly thanks to Semi Arian backing of' the Cappadocians, who were on the winning side.
Nicaeans
Watchword: "of identical substance" (homoousious)
Beliefs: The Father and the Son are of identical substance with each other. The Son must have full divinity in order to vanquish evil and save sinners.
Advocates: Bishop Athanasius of Alexandria, Bishop Hilary of Poitiers, and others, especially in the West. The Nicaean party enjoyed strong popular support in many places. Constantine endorsed the Nicaean side during the Council of Nicaea (325) and for a while afterward but seems to have spent his later years endeavoring to accommodate and reconcile all sides.
Developments: The Nicaean party was vindicated at Constantinople in 381, thanks in part to the backing of Theodosius 1, and then again in 451 at the Council of Chalcedon. Eastern and Western churches remained divided on some issues, but the Nicene Creed, as put forth by the Nicaeans and their neo Nicaean allies, the Cappadocians, has remained a basic article of faith for Christians East and West ever since.
Cappadocians
Watchword: "of like substance" (homoiousios). .....
Beliefs: Like the Nicaeans, the Cappadocians believed that God the Father and God the Son were of identical substance; but they also emphasized that the Father and the Son were distinct, though equally divine hence their term homoiousios, "of like substance."
Advocates: Bishop Basil of Caesarea, Bishop Gregory of Nyssa, and Bishop Gregory of Nazianzus, who were all from the province of Cappadocia (in present day Turkey).
Developments: Cappadocians joined forces with Nicaeans in 381 and were instrumental in winning over enough Eastern bishops to condemn Arian and Semi Arian hold outs. Homoousios was confirmed, but henceforth it was understood to mean homoiousious. In other words, "of identical substance" meant the same as "of like substance." Athanasius' watchword stuck, but it was Eastern theology holding to the separateness of the Son and the Father that really won out in the end.
Source: "TV Guide
Honors Teresa Graves", TV Guide, November
16, 2002, written by Ted Johnson and Janet Weeks
In the working-class neighborhood of South
Los Angeles where Teresa Graves lived with her ailing mother,
she was known simply as "Tudie," a trim, middle-aged woman of
deep religious convictions who mostly kept to herself.
Where she lived most of
her life was at the church," says next door neighbor Joyce
Jones. "We talked in depth about her religion, but never in
depth about anything else."
When Graves, 54, was
killed last month in a fire caused by a portable heater in a
back room of her house, Jones was both saddened and surprised:
She learned from reporters that Tudie had once been a Hollywood
star, a beautiful actress with her own TV show and legions of
smitten fans. "She never talked about [her career] with me,"
Jones says. "The only time there was a discussion was with Bill
[Willie Graves, Teresa's mother]. She showed me a picture of
Teresa with Marvin Gaye. And I said "Oh! and Bill said, 'Yeah,
she was in entertainment.' "
To say that Graves was
"in entertainment" is an understatement. In 1974, she made
television history when she became the first African-American
actress to star in her own one-hour drama -- "Get Christie
Love!" Her image graced the covers of national magazines
(including TV GUIDE)."Teresa was a
star; she wasn't just another girl," says Bernie Brillstein,
whose business relationship with Graves began in the late 1960s,
when she sang with the Doodletown Pipers, whom he managed. "If
you look at Whitney Houston today, that's what Teresa looked
like.
If you compare her to a
performer today, she would be Wayne Brady. She was everything
good." Adds executive producer George Schlatter, who hired
Graves to wiggle and giggle alongside Goldie Hawn as a regular
on Rowan and Martin's "Laugh-In" in 1969: "She sang, she danced,
she was funny; She was just a magic, magic girl." After Graves
left the series the next year, she performed in nightclubs,
toured Vietnam with Bob Hope and appeared opposite David Niven
in the horror-movie send-up "Old Dracula."
Her experiences helped
her win the role of martial-arts master Christie Love in a 1974
TV-movie (Love's catchphrase was "You're under arrest, sugar").
The movie was so successful that ABC turned it into a series
that same year. But by the time "Get Christie Love!" premiered,
Graves's involvement with the Jehovah's Witness religion had
changed her life.
Executive producer David
Wolper remembers that Graves came to his office and gave him a
list of what she would no longer do as Love, including knock off
bad guys or sexually entice men. "She was a' superhip
policewoman. But you can't shoot anyone, kill anyone. Can't have
relationships with anybody, any violence. You can't do a police
show based on that." Producers tried to accommodate her, but the
series was dropped after one season.
Brillstein says Graves
decided to get out of show business a few months after "Get
Christie Love!" ended. "I wished her good luck", he says. "I was
heartbroken because I hated to see her throw away what I thought
she had. But she obviously found something bigger and better."
That was her faith, a devotion to "the Creator" that Graves told
TV Guide in 1974 was her all
consuming passion. "Jehovah is first," she said. "My job is
second."
In 1977 two years later
she began working as a minister, she wrote in an issue of the
Jehovah's Witness publication Awake!
that "I'm convinced that heeding the counsel of God's Word is
the best way to live." She remained out of the public eye,
although she showed up several years ago at a party thrown for
Wolper for his 50th year in show business. "She was a terrific,
terrific gal " Wolper recalls.
Some 600 people attended
Graves's memorial service in Los Angeles on October 16,
including brothers A.D. and Mannie Graves, and myriad nieces and
nephews Also in attendance were "Laugh-In" costars Ruth Buzzi,
Gary Owens and Henry Gibson. They heard minister Glenford Harris
describe Graves as a "warm, giving and dedicated person" Why did
she give up such a lucrative career? She gave it up because she
loved the truth."
Brillstein says he will
always remember "the girl whose laugh could make a hundred
people feel good. She was happy, and that's all you can ask for
in life. How many of us can say the same thing?"
Should God's Proper Name be
in the New Testament?
Reasons Why I am Including the Proper Name of God in my: Basic English
Christian Writings
Source:
From
Heinz Schmitz'
cross-references taken from the Treasury of Scriptural Knowledge,
Green's Literal Version (both as supplied by E-Sword), and other
resources as stated:
MATTHEW
1:20 "angel of the Lord" used 56 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "angel of YHWH." 1:24 Ex. 40 "angel of the Lord" used 56 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "angel of YHWH." 2:13 "angel of the Lord" used 56 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "angel of YHWH." 2:15 Hos. 11:1; Ex. 4:22; Nu. 24:8 2:19 "angel of the
Lord" used 56 times in NASB/ESV/NRSV OT as a dynamic equivalent
substitute for "angel of YHWH." 3:3 Is. 40:3 4:4 Dt. 8:3 4:7 Dt. 6:16 4:10 Dt. 6:13 5:33 Lev. 19:12; Num. 30:2 21:9 Psa. 118:26 21:42 Psalm 118:22, 23 22:37 Deut. 6:5 22:44 Psa. 110:1 23:39 Psa. 118:26 27:10 Zech. 11:12, 13 28:2 "angel of the Lord" used 56 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "angel of YHWH"
George Howard's Hebrew Gospel of Matthew has the
"Divine Name in Shem-Tob's Matthew" 16 times, the NWT has it
18 times. By comparison, the Sacred Name Restored Bible
[or the Restoration of the Original Sacred Name Bible]
has it 55 times here, and 1437 times in the entire NT, as
opposed to the NWT's 237 times.
MARK
1:3 Mal. 3:1; Isa. 40:3 5:19 Psa 66:16; Isa 38:9-20; Dan 4:1-3, Dan 4:37 TSK
;No-21st Cent NT 11:9 Psa. 118:26 12:11 Psalm 118:22, 23 12:29 Deut. 6:4 12:29 Deut. 6:4 12:30 Deut. 6:4, 5 12:36 Psa. 110:1 13:20 Isa. 1:9; Zec. 13:8
LUKE
1:6 "commandment of the Lord," used 16 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "commandment of YHWH." 1:9 Exo 30:8, Num 16:40; 1Ch 23:13; 2Ch 26:16; 2Ch 29:11
"temple of the Lord," used 16 times in NASB/ESV/NRSV OT as a
dynamic equivalent substitute for "temple of YHWH." 1:11 "angel of the Lord" is used 56 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "angel of YHWH." 1:15 "eyes of the Lord" is used 10 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "eyes of YHWH." 1:16 "Lord their God" is used 38 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "eyes of YHWH." 1:17 Mal. 4:5, 6; 1Ch 29:18; 2Ch 29:36; Psa 10:17, Psa
78:8, Psa 111:10; Amo 4:12 1:25 Gen 21:1, Gen 21:2, Gen 25:21, Gen 30:22; 1Sa 1:19,
1Sa 1:20, 1Sa 2:21, 1Sa 2:22 1:28 Jdg 6:12; Isa 43:5; Jer 1:18, Jer 1:19 [See also 2
Sam 7:3; 2 Chr. 15:2; 20:17] 1:32 2Sa 7:11-13; Psa 132:11 "Lord God" common OT
appellation, used 3518 times in NASB/ESV/NRSV as a dynamic
equivalent substitute for YHWH God. 1:38 2Sa 7:25-29; Psa 116:16 1:45 Gen. 18:4; 21:1 NWT 1:46 1 Sam. 2:1-10 N/Aland; Psa 34:2, Psa 34:3, Psa 35:9,
Psa 103:1, Psa 103:2; Isa 24:15, Isa 24:16, Isa 45:25, Isa
61:10; Hab 3:17, Hab 3:18 1:58 Rth 4:14-17; Psa 113:9 1:66 Gen 39:2; Jdg 13:24, Jdg 13:25; 1Sa 2:18, 1Sa 16:18;
1Ki 18:46; Psa 80:17; Psa 89:21 1:68 "Lord God of Israel" common OT appellation, used 48
times in NASB/ESV/NRSV as a dynamic equivalent substitute for
YHWH God of Israel. Gen 9:26, Gen 14:20; 1Ki 1:48; 1Ch 29:10,1Ch
29:20; Psa 41:13, Psa 72:17-19, Psa 106:48 1:76 Mal. 3:1 2:9 "angel of the Lord" is used 56 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "angel of YHWH." 2:9 "glory of the Lord" is used 35 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "glory of YHWH." 2:15 Exo 3:3; Psa 111:2 2:22 Lev 12:2-6 (see verse 7) 2:23 "law of the Lord" is used 18 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "law of YHWH." 2:23 Ex. 13:2 2:24 "law of the Lord" is used 18 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "law of YHWH." 2:26 Psa 2:2, Psa 2:6; Isa 61:1
2:39 "law of the Lord" is used 18 times in NASB/ESV/NRSV OT as a
dynamic equivalent substitute for "law of YHWH." 3:4 Isa 40:3-5
4:8 Deut. 6:13
4:12 Deut. 6:16
4:18 Isa. 61:1, 2
4:19 Isa. 61:1, 2
5:17 Power emanates from YHWH (see Ex. 4:21; 14:31; 15:6; 32:11;
Num. 11:23; 14:17; Dt. 8:18; 2Ki. 17:36; 1 Chr. 29:11; 2 Chr.
20:6; Ps. 21:13; 59:11; Is. 8:11; Jer. 16:21; 32:17; Amos 1:8;
Nah. 1:3;
10:27 Deu 6:5, Deu 10:12, Deu 30:6
13:35 Psa 118:26; Isa 40:9-11
19:38 Psa. 118:26
20:37 Ex. 3:6; Gen 17:7, Gen 28:13, Gen 32:9;
20:42 Psa. 110:1
JOHN
1:23 Isa 40:3-5
6:45 Isa. 54:13
12:13 Psa. 118:26
12:38 Isa. 53:1
12:38 Isa. 53:1
ACTS
1:24 Num 27:16; 1Sa 16:7; 1Ch 28:9, 1Ch 29:17; Psa 7:9, Psa
44:21; Pro 15:11; Jer 11:20, Jer 17:10, Jer 20:12
2:20 "day of the LORD" is used 23 times in NASB/ESV/NRSV OT as a
dynamic equivalent substitute for "day of YHWH."
2:21 Joel 2:28-32
2:25 Psa 16:8-11
2:34 Psa. 110:1
2:39 "LORD our God" is used 96 times in NASB/ESV/NRSV OT as a
dynamic equivalent substitute for "YHWH our God."
2:47 Ps. 115:14 NWT
3:19 "presence of the LORD" is used 23 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "presence of YHWH."
3:22 Deut. 18:15-16, 19
4:26 Psa. 2:1, 2
4:29 Isa 37:17-20, Isa 63:15; Lam 3:50, Lam 5:1; Dan 9:18
5:9 Allusion to "spirit of the Lord" used 23 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "spirit of YHWH."
5:19 "angel of the Lord" is used 56 times in NASB/ESV/NRSV OT as
a dynamic equivalent substitute for "angel of YHWH."
7:31 Exo 3:3, Exo 3:4; Ex. 3:6, 15
7:33 Exo 3:5; Jos 5:15
7:49 1Ki 22:19; Psa 11:4; Jer 23:24
7:60 Ezr 9:5; Dan 6:10
8:22 Deu 4:29, Deu 4:30; 2Ch 33:12, 2Ch 33:13; Isa 55:6, Isa
55:7; Amo 5:6
8:24 Gen 20:7, Gen 20:17; Exo 8:8, Exo 10:17, Exo 12:32; Num
21:7; 1Sa 12:19, 1Sa 12:23; 1Ki 13:6; Ezr 6:10, Ezr 8:23; Job
42:8;
8:25 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
8:26 "angel of the Lord" is used 56 times in NASB/ESV/NRSV OT as
a dynamic equivalent substitute for "angel of YHWH."
8:39 "spirit of the Lord" is used 23 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "spirit of YHWH."
9:31 "fear of the Lord" is used 23 times in NASB/ESV/NRSV OT as
a dynamic equivalent substitute for "fear of YHWH."
10:33 Deu 5:25-29; 2Ch 30:12; Pro 9:10;
11:21 Isa 59:1 "hand of the Lord," is used 35 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "hand of YHWH."
12:7 "angel of the Lord" is used 56 times in NASB/ESV/NRSV OT as
a dynamic equivalent substitute for "angel of YHWH."
12:11 Allusion to "angel of the Lord" used 56 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "angel of YHWH."
12:17 Psa 66:16, Psa 102:20,Psa 102:21, Psa 107:21, Psa 107:22,
Psa 116:14, Psa 116:15, Psa 146:7
12:23 "angel of the Lord" is used 56 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "angel of YHWH."
12:24 Allusion to "word of the Lord," is used 241 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "word of YHWH."
13:2 Deu 10:8; 1Sa 2:11; 1Ch 16:4, 1Ch 16:37-43
13:10 Gen 18:19; 2Ch 17:6; Hos 14:9
13:11 "hand of the Lord" is used 35 times in NASB/ESV/NRSV OT as
a dynamic equivalent substitute for "hand of YHWH."
13:12 Allusion to YHWH as teacher at Ps. 25:4; 27:11; 86:11;
94:12; 119:12, 33, 64, 108; Is. 2:3; Mic. 4:2
13:44 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
13:47 Isa 42:6, Isa 49:6, Isa 60:3; Psa 22:27-29, Psa 67:2-7,
Psa 72:7, Psa 72:8, Psa 96:1, Psa 96:2, Psa 98:2, Psa 98:3, Psa
117:1, Psa 117:2; Isa 2:1-3, Isa 24:13-16, Isa 42:9-12, Isa
45:22, Isa 52:10, Isa 59:19, Isa 59:20; Jer 16:19; Hos 1:10; Amo
9:12; Mic 4:2, Mic 4:3, Mic 5:7; Zep 3:9, Zep 3:10; Zec 2:11,
Zec 8:20-23; Mal 1:11
13:48 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
13:49 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
14:3
14:23
15:17 Amos 9:11, 12; Psa 22:26, Psa 22:27, Psa 72:17-19; Isa
2:2, Isa 2:3, Isa 11:10; Isa 19:23-25, Isa 24:15, Isa 24:16, Isa
49:6, Isa 49:7, Isa 66:18-21; Jer 16:19; Hos 2:23; Joe 2:32; Mic
4:1, Mic 4:2, Mic 5:7; Zec 2:11, Zec 8:20-23; Mal 1:11
15:17 See above
15:35 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
15:36 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
15:40 "grace of the Lord" an allusion to Ezr. 9:8 and Ps. 84:11
16:14 Isa 50:5
16:15
16:32 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
18:21
18:25 "way of the Lord," is used 10 times in NASB/ESV/NRSV OT as
a dynamic equivalent substitute for "way of YHWH."
19:20 "word of the Lord," is used 241 times in NASB/ESV/NRSV OT
as a dynamic equivalent substitute for "word of YHWH."
21:14 1Sa 3:18; 2Sa 15:25, 2Sa 15:26; 2Ki 20:19
ROMANS
4:3 Gen. 15:6
4:8 Psa. 32:1, 2; Isa 53:10-12
9:28 Isa. 10:22, 23
9:29 Isa. 1:9
10:13 Joel 2:32
10:16 Isa. 53:1
11:3 1 Kg. 19:10
11:34 Isa. 40:13
12:11 Allusion to "serve the Lord," used 26 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "serve
YHWH."
12:19 Deut. 32:35; Psa 94:1-3; Nah 1:2, Nah 1:3
14:4 Deu 33:27-29; Psa 37:17, Psa 37:24, Psa 37:28
14:6 Exo 12:14, Exo 12:42
14:6 Exo 16:25
14:6 Exo 16:25; Isa 58:5
14:8 Ps. 146:2 NWT
14:8 Ps. 116:15 NWT
14:8
14:11 Isa. 45:23
15:11 Psa. 117:1
1 CORINTHIANS
1:31 Jer. 9:24
2:16 Isa 40:13, Isa 40:14; Jer 23:18
3:20 Psa. 94:11
4:4 Psa 130:3, Pro 21:2
4:19
7:17
10:9 Exo 17:2, Exo 17:7, Num 21:5; Deu 6:16; Psa 78:18, Psa
78:56, Psa 106:14
10:21 Jehovah is depicted with a cup 26 times in the OT 27 times
from Ps. 16:5 to Hab. 2:16
10:21 "table of the Lord" used 2 times at Mal. 1:7, 12 in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "table
of YHWH."
10:22 Jehovah is depicted as "jealous" 31 times in the OT
between Ex. 20:5 and Zec. 8:2
10:26 Psa 24:1
11:32 Deu 8:5; Job 5:17, Job 5:18, Psa 94:12, Psa 94:13, Psa
118:18; Pro 3:11, Pro 3:12; Jer 7:28; Zep 3:2
14:21 Deu 28:49; Isa 28:11, Isa 28:12; Jer 5:15
16:7 Pro 19:21; Jer 10:23
16:10 Allusion to "work of the Lord" used 5 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "work of
YHWH."
2 CORINTHIANS
3:16 Exo 34:34; Deu 4:30, Deu 30:10; Lam 3:40; Hos 3:4, Hos 3:5
3:17 Allusion to "spirit of the Lord" used 23 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "spirit
of YHWH."
3:17 Allusion to "spirit of the Lord" used 23 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "spirit
of YHWH."
3:18 Allusion to "glory of the Lord" used 35 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "glory
of YHWH."
3:18 "Spirit of the Lord" (NKJV, NLT) is an allusion to "spirit
of the LORD used 23 times in NKJV OT as a dynamic equivalent
substitute for "spirit of YHWH." *
6:17 Isa. 52:11 Nestle-Aland
6:18 [2 Sam 7:17; Amos 3:13 Nestle-Aland]
8:21 Prov. 3:4 (see verse 5)
10:17 Jer. 9:24 [Jer. 10:17 Nestle-Aland]
10:18 Pro 21:2
GALATIANS
3:6 Gen 15:6
EPHESIANS
2:21 Exod. 26:1-37; 1Ki 6:7; Psa 93:5; Eze 42:12 Allusion to "in
the Lord," used 70 times in NASB/ESV/NRSV OT as a dynamic
equivalent substitute for "in YHWH."
5:17 Deu 4:6; 1Ki 3:9-12; Job 28:28; Psa 111:10, Psa 119:27; Pro
2:5, Pro 14:8, Pro 23:23; Jer 4:22
5:19 Psa 95:2, Psa 105:2
6:4 Psa 71:17; Psa 71:18, Psa 78:4-7; Pro 4:1-4, Pro 19:18, Pro
22:6, Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:15, Pro 29:17; Isa
38:19
6:7 Allusion to "slave [servant] of the Lord," used 21 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "servant
of YHWH."
6:8 Psa. 24:5
COLOSSIANS
1:10 Mic. 4:5
3:13 Jer. 31:34 NWT
3:16 Psa 28:7, Psa 30:11, Psa 30:12, Psa 47:6, Psa 47:7, Psa
63:4-6, Psa 71:23, Psa 103:1, Psa 103:2, Psa 138:1
3:22 Allusion to "fear of the Lord," used 23 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "fear of
YHWH."
3:23 Psa. 9:1 NWT
3:24 Gen 15:1; Rth 2:12; Pro 11:18
1 THESSALONIANS
1:8 Allusion to "word of the Lord," used 241 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "word of
YHWH."
4:6 Deu 32:35; Job 31:13, Job 31:14; Psa 94:1, Psa 140:12; Pro
22:22, Pro 22:23; Ecc 5:8; Isa 1:23, Isa 1:24
4:15 Allusion to "word of the Lord," used 241 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "word of
YHWH."
5:2 Allusion to "day of the LORD" used 23 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "day of YHWH."
2 THESSALONIANS
2:2 Allusion to "day of the LORD" used 23 times in NASB/ESV/NRSV
OT as a dynamic equivalent substitute for "day of YHWH."
2:13 Deu 33:12; Jer 31:3; Eze 16:8
3:1 Allusion to "word of the Lord" used 241 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "word of
YHWH."
2 TIMOTHY
1:18 Psa 130:3, Psa 130:4 An allusion to "the day of the LORD"
as mentioned 23 times in the NASB/ESV/NRSV
2:19 Num. 16:5, 7
2:19 Num. 16:5, 7
4:14 Psa. 62:12
HEBREWS
2:13 Isa. 8:18
7:21 Psa 110:4
8:2 Exo 28:1, Exo 28:35
8:8 Exo 24:3-11, Exo 34:10,Exo 34:27, Exo 34:28; Deu 5:2, Deu
5:3, Deu 29:1, Deu 29:12
8:9 Exo 24:3-11, Exo 34:10,Exo 34:27, Exo 34:28; Deu 5:2, Deu
5:3, Deu 29:1, Deu 29:12
8:10 Jer. 31:31-34
8:11 Jer. 31:31-34
10:16 Jer 31:33, Jer 31:34
10:30 Deut. 32:35, 36
12:5 Prov. 3:11, 12
12:6 Prov. 3:11, 12
13:6 Psa. 118:6
JAMES
1:7 TSK from verse 5: 1Ch 22:12; 2Ch 1:10; Pro 2:3-6; Isa 55:6,
Isa 55:7; Jer 29:12; Jer 29:13
1:12 Exo 20:6; Deu 7:9; Neh 1:5; Psa 5:11
2:23 Gen. 15:6; Isa. 41:8
2:23 Gen. 15:6; Isa. 41:8
3:9 1Ch 29:10,1Ch 29:20; Psa 34:1, Psa 63:4, Psa 145:1, Psa
145:21
4:10 1Sa 2:9; Job 22:29; Psa 27:6, Psa 28:9, Psa 30:1, Psa
113:7, Psa 147:6
4:15 2Sa 15:25, 2Sa 15:26
5:4 Isa. 1:9; 5:9
5:10 Isa 39:8; Jer 26:16; Allusion to "name of the Lord" used
105 times in NASB/ESV/NRSV OT as a dynamic equivalent substitute
for "name of YHWH."
5:11 Job 42:10-17
5:11 Job 42:10-17
5:14 Allusion to "name of the Lord" used 105 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "name of
YHWH."
5:15 Isa 33:24 (see verse 22)
2:9 Job 5:19; Psa 34:15-19;
2:11 Psa 103:20, Psa 104:4; Dan 6:22
3:8 Psa. 90:4
3:9 Psa. 130:5, 6; Hab. 2:3 Baptist Study Bible (see verse 2)
3:10 Allusion to "day of the LORD" used 23 times in
NASB/ESV/NRSV OT as a dynamic equivalent substitute for "day of
YHWH."
3:12 "day of the LORD" a common OT appellation, used 23 times in
NASB/ESV/NRSV as a dynamic equivalent substitute for "day of
YHWH."
JUDE
5 Exo. 12:51 Baptist Study Bible
9 Zech. 3:2
14 Deu 33:2; Job 19:25-27; Psa 50:3-5; Dan 7:9, Dan 7:10; Zec
14:5
REVELATION
1:8 Isa 41:4
4:8 Isa 6:3
4:11 Deu 32:4; 1Ch 16:28, 1Ch 16:29; Neh 9:5; Job 36:3; Psa
29:1, Psa 29:2, Psa 68:34; Psa 96:7,
Psa 96:8
11:17 Gen 17:1, "Lord God" common OT appellation, used 3518
times in NASB/ESV/NRSV as a dynamic equivalent substitute for
YHWH God.
15:3 Gen 17:1, "Lord God" common OT appellation, used 3518 times
in NASB/ESV/NRSV as a dynamic equivalent substitute for YHWH God
15:4 Psa 22:23, Psa 86:9;
16:7 "Lord God" common OT appellation, used 3518 times in
NASB/ESV/NRSV as a dynamic equivalent substitute for YHWH God.
18:8 Jer 50:31, Jer 50:34; "Lord God" common OT appellation,
used 3518 times in NASB/ESV/NRSV as a dynamic equivalent
substitute for YHWH God.
19:6 "Lord God" common OT appellation, used 3518 times in
NASB/ESV/NRSV as a dynamic equivalent substitute for YHWH God.
21:22 Psa. 77:18 "Lord God" common OT appellation, used 3518
times in NASB/ESV/NRSV as a dynamic equivalent substitute for
YHWH God.
22:5 "Lord God" common OT appellation, used 3518 times in
NASB/ESV/NRSV as a dynamic equivalent substitute for YHWH God.
22:6 Dan. 3:28; 6:22 "Lord God" common OT appellation, used 3518
times in NASB/ESV/NRSV as a dynamic equivalent substitute for
YHWH God.
This concise volume summarizes early Christians' understandings of war.
This readable and well referenced book is a "must read" for those
interesting in evaluating Christian views about participation in war and
violence. John Driver discusses New Testament teachings on nonviolence
and the writings of early church leaders. He describes the shift towards
permissibility of Christian involvement in war particularly during the
time of Constantine's increasing tolerance for Christianity during the
4th century AD.
This book quotes liberally from biblical sources as well as the writings
of early Christian writers such as Tertullian (AD c. 160-c.230), Origen
(AD, c. 185-c.254) and Hippolytus (AD c. 170-c.236). He discusses the
influence of Eusebius, a bishop from about 313, in the growing alliance
between Constantine and the church. He summarizes how Augustine
developed the theological implications of the "Constantinian shift."
Of particular interest is Driver's discussion of the connection between
idolatry and military service in the first three centuries of the Roman
Empire. Driver emphasise that idolatry involved not only overt
expressions of idolatrous rituals and sacrifice to the emperor, but an
idolatrous conflict of loyalties. Driver points to the example of Martin
of Tours (AD c.316-197), who opposed all violence, emphasizing that the
Christian's loyalty to the non-violent kingdom "in which Christ is Lord
surpasses all other loyalties" (p. 59).
Study
Bibles to link:
1. Scofield Reference Bible (KJV) 1909, 1917
2. Ryrie Study Bible (KJV) 1976
3. Ryrie Study Bible (NIV) 1996
4. Oxford Annotated Study Bible (RSV) 1965
5. New Oxford Annotated Study Bible (NRSV) 1994
6. Harper Collins Study Bible (NRSV) 1993
7. Oxford Study Bible (REB) 1992
8. New World Translation Reference Edition 1984
9. Zondervan NASB Study Bible (NASB) 1999
10. New American Standard Reference Bible 1960-1973
11. Macarthur Study Bible (NKJV) 1997
12. Vine's Reference Edition (NKJV) 1997
13. The Millenium Bible (ASV) 1924
14. Revised Standard Version-Reference Edition 1959
17. The Century Bible (RV) A.S. Peake Job
18. NIV Study Bible (Zondervan)
19. New Scofield Reference Edition Bible 1967 KJV
20. The Nelson Study Bible/NKJV
21. The Dake Annotated Reference Bible/KJV
22. The Companion Bible/KJV by E.W. Bullinger
23. Oxford Study Edition of the New English Bible w/Apocrypha
24. Baptist Study Edition-NKJV (Criswell/Patterson)
25. Open Bible-KJV
26. Quest Study Bible-NIV
27. Holy Bible Catholic Reference Edition-New Living Translation, 2001
28. Zondervan KJV Study Bible, 2002
29. New Strong's Reference Bible-KJV 1989
30. The Catholic Answer Bible-NAB 2002
31. The Youth Bible-NCV
1.King James(Authorized)Version
2.Douay-Rheims Version 1582-1609
3.American Standard Version 1901
4.The Bible-An American Translation(Smith&Goodspeed) 1935
5.The Bible in Living English by Steven T. Byington
6.The N.T.-A Translation in the Language of the People by Charles B
Williams 1937
7.The Holy Scriptures by J.N.Darby 1882
8.The Emphatic Diaglott by Benjamin Wilson 1864
9.The Jerusalem Bible 1966
10.The Dead Sea Scrolls
11.A New Translation of the Bible by James Moffatt
12.The New American-St.Joseph Edition 1970
13.The New English Bible 1970
14.The Emphasised Bible by J.B.Rotherham
15.The Common Bible-Revised Standard Version(Expanded Edition)1946-52
16.The Simple English Bible-New Testament 1981
17.Good News Bible-Today`s English Version 1976
18.New King James Version 1982
19.New International Version 1978
20.New American Standard Version 1971
21.Living Bible 1972
22.Contemporary English Version 1995
23.The New Testament in Modern English by J.B.Phillips 1960
24.English Revised Version 1885
25.Kingdom Interlinear Translation of the Greek Scriptures 1969
26.Modern Language Bible-The New Berkeley Version 1945
27.New World Translation of the Holy Scriptures 1950-62
28.New Jerusalem Bible 1985
29.The King James Bible(1611 Edition)
30.The New Testament by Monsignor Ronald A.Knox 1945
31.God`s Word-Todays Bible translation 1995
32.The Holy Bible-English Version for the Deaf 1987
33.The Worrell New Testament 1904
34.The King James II Version by Jay P.Green 1979
35.A Literal Translation of the Bible by Jay P.Green 1987
36.The Webster Bible by Noah Webster 1833
37.The Antigua Version Reina y Valera 1569-1602
38.Die Heilige Schrift by Dr.Martin Luther 1522-1534
39.Elberfelder Bible 1855-71
40.The Holy Scriptures/Masoretic Text by the Jewish Publication Society
1917
41.The Revised English Bible 1989
42.Bonnes Nouvelles Aujourd`hui-Le NouveauTestament en francais courant
1971
43.The Nestle Greek Text
44.Concordant Literal New Testament 1926
45.The Interlineary Hebrew and English Psalter 1970
46.The Greek Text of the New Testament by the Trinitarian Bible
Society-F.H.A. Scrivener 1976
47.The Pocket Interlinear Old Testament by Jay P.Green 1987
48.The Amplified Bible 1965
49.The New Revised Standard Version 1989
50.The Mercier New Testament 1970
51.Neue-Welt-Ubersetzung der Heiligen Schrift 1971
52.Traduzione del Nuovo Mondo delle Sacre Scritture 1967
53.The Word-New Century Version 1984
54.Young`s Literal Translation 1898
55.The Bible in Basic English
56.The New Testament-An Expanded Translation by Kenneth S. Wuest 1961
57.Jewish New Testament by David H. Stern 1989
58.New World Translation-Revised Reference Edition 1984
59.The King James Clarified New Testament
60.The Holy Bible in the Language of Today-An American Translation by
Beck 1976
61.New Testament in Modern Speech by Richard F.Weymouth 1909
62.Louis Segond Version(French) 1873-80
63. New Living Translation 1996
64.Montgomery New Testament 1924
65. Cotton Patch Version 1973
66. New International Readers Version
67. Latin Vulgate
68. Hugh Schonfield New Testament
69. George M. Lamsa Translation
70. The Message
71. Geneva Bible 1601
72. Revised Standard Version-Catholic Version
73. New Evangelical Translation 1990
74. An Inclusive Version 1995
75. NET Bible (software)
76. World English Bible (software)
77. Hebrew Names Bible (software)
78. Recovery Version 1985-91
79. The Living Bible-Catholic Edition
80. The Confraternity Version
81. The Bible's Greatest Stories by Paul Roche 1990
82. Good News Bible-Catholic 2nd Edition
83. NASB-Updated Edition
84. John Wesley Translation(software)
85. New American Bible-Revised Edition 1986
86. The New Testament by Kleist & Lilly 1956
87. William Barclay New Testament 1969
88. The Alba House New Testament from Das Neue Testament fur Menschen
Unserer Zeit, Quell Verlag, Stuttgart 1964
89. New Life Version by Gleason H. Ledyard 1969-86
90. NRSV-Catholic Edition 1993
91. Textus Receptus(Received Text) software
92. New Testament by Richmond Lattimore
93. Willebrordvertaling N.T. 1961-75
94. Twentieth Century New Testament 1902
95. The Five Gospels(Annotated) by Funk, Hoover and the Jesus Seminar
1993
96. Tanakh/The Holy Scriptures-The New JPS Translation 1985
97. The New Testament in an Improved Version upon the basis of
Archbishop Newcome's New Translation 1808
98. Nestle Greek New Testament
99. King James Easy Readers Version
100. International Standard Version NT 1999
101. Nestle-Aland Greek New Testament 26 Ed.
102. Septuagint
103. International Childrens Version 1988
104. The Unvarnished New Testament
105. Tyndale New Testament
106. Westcott & Hort Greek NT
107. The Septuagint by Charles Thomson
108. The New Testament into Simple Everyday English by Julian G.
Anderson
109. The Robinson-Pierpont Majority Text
110. Tischendorf's Greek Text (8th Edition)
111. Revised Berkeley Version 1977 Edition
112. Griesbach Greek N.T.
113. Morris Literal Version
114. Micro Bible (ValuSoft) Ellis Enterprises
115. Pronounceable Transliterated Bible (Morris, Ellis Enterprises)
116. Transliterated Unaccented Bible (Morris, Ellis Enterprises)
117. United Bible Societies Greek N.T. Parsed (software)
118. The (Thomas) Jefferson Bible
119. The Modern King James Bible (Green,)
120. Stephanos Greek N.T. 1550
121. The Holy Scriptures-An Inspired Revision of the Authorized Version
by Joseph Smith, Jr 1944
122. The New Testament by the Very Reverend Francis Aloysius Spencer
1940
123. The Good News According to John, God's
Living Word Translation
124. Brenton's Septuagint with Apocrypha
125. Huntingdon Translation/Luke
126. New Translations From the Greek by David Robert Palmer
127. Bay Psalm Book 1630
128. Nazarene Standard English Bible
129. The Grail Psalter
130. Holman Christian Standard Bible 2000
131. TA IERA GRAMMATA METAFRAQENTA HK TWN QEION ARXETGPWN
-The Holy Bible in Modern Greek
132. The Modern Readers Bible-R.V. w/Apocrypha by R.G. Muolton 1950
133. Revised Webster Bible 1995
134. 21st Century New Testament-A Literal/Free Dual Translation
135. The Complete Bible in Modern
English by Ferrar Fenton 1906
136. Shem-Tob's Gospel of Matthew in Hebrew according
to a Primitive Hebrew Text
137. The Epistles of Paul in Modern English/A Paraphrase by George
Barker
Stevens, Ph.D., D.D. 1898
138. Hodges & Farstad Majority Text 1985
139. The Essential Jesus by J.D. Crossan 1994
140. A New English Translation of the Septuagint-Psalms by Albert
Pietersma 2000
141. Three Gospels-Reynolds Price 1996
142. International English Bible-Extreme New Testament 2001
143. Psalm Paraphrases (1673 ed.) John Milton
144. Revised King James Version-NT
145. Von Soden's Greek NT/Apparatus
146. Novum Testamentum Graece/Nestle-Aland 27th Edition
147. The New Testament Letters by J.W.C. Wand 1946
148. United Bible Societies 3 w/Apparatus
149. Nestle Aland Greek Text-25 Edition
150. World Bible Translation (software)
151. The Four Gospels-A New Translation by E. V. Rieu 1953
152. Revised Standard Version-Catholic Ignatius Edition
153. English Standard Version 2001
154. God's New Covenant-Heinz Cassirer 1989
155. Urim-Thummim Version (Dallas James)
156. A Literal English Translation by Rev.A.Marshall 1964
157. Rahlf's Septuagint (LXX)
158. NIV in Russian
159. The Power New Testament by William J. Morford 1996
160. An Understandable Version
161. The New Testament of the Inclusive Language Bible 1994
162. A New Translation based on the Majority Text by Wilbur Pickering
163. Yes Word-Tyndale Bible
164. Today's New International Version 2002
165. Living Water-The Gospel of John/Logos21 Version by A. Farstad 1996
166. Restored Name King James Version
167. Scottish Metrical Psalter 1650
168. James Murdock's Translation of the Syriac Peshitta 1852
169. American King James Version
170. The Common Edition New Testament-Timothy E.Clontz
171. Jerome's Septuagint - An English Translation
172. A Conservative Version
173. Orthodox Jewish Brit Cadasha
174. Revised Version-Improved and Corrected by James Parkinson
175. Analytical Literal Translation by Gary Zeolla
176. The New Covenant by Willis Barnstone
177. The Evidence Bible - Comfort-able KJV 2001
178. The New Testament in Plain English by Charles Kingsley Williams
1963
179. Living Destiny by Marley Cole 1984
180. Isaac Leeser's Holy Scriptures
181. A Glascow Bible by Jamie Stuart 1997
182. Johannes Greber New Testament (German)
183. The Scriptures by the Institute for Scripture Research (PTY) Ltd.
1998
184. Salkinson-Ginsburg Hebrew New Testament corresponding to the Greek
Textus Receptus
by the Revd. Dr. Eric S. Gabe 2000
185. United Bible Societies Greek New Testament 4th Edition
186. The New Greek-English Interlinear New Testament by Comfort & Brown
1990
187. Wycliffe Bible
188. The Centenary Translation New Testament, 1924
189. The Text of the Earliest New Testament Greek Manuscripts-Comfort
and Barrett, 2001
190. The Restoration of Original Sacred Name Bible 2002 (7th Edition)
191. Messianic Jewish Version of the New Covenant Scriptures 1981
192. The Book of God by Walter Wangerin, Jr.
193. The Riverside New Testament 1923
194. The Pioneers' New Testament-Ruth P. Martin Revised 2002
195. The Christian Bible 1995
196. Common Bible - NRSV 1990, 96
197. Christian Community Bible-Catholic Pastoral Edition
Note:
Heinz Schmitz does not affirm to be a
Christian. All articles presented here, however, are
copyright during the time he belonged to a
primitive Christian congregation. Although he
currently considers himself an atheist, he still
continues to make his primitive Christian research
available through his
online store
and
through
eBay
1 Proverbs 4:18 states: "But the path of
the righteous ones is like the bright light that is getting
lighter and lighter until the day is firmly established."
Therefore, during the “evening,” or beginning, of each creative
period, or “day,” the purpose for that day, would be indistinct
to any observer. However, when the “morning” arrived there would
be full light as to what was purposed for that day, it having
been accomplished by that time.
2 Although the Bible does not state the
length of each of the creative periods or "days", all six of
them conclude with the phrase "and there came to be evening and
there came to be morning". However, this statement is not made
for the seventh day (Genesis 2:1-3) and the Bible-writer Paul at
indicated at Hebrews 4:1-11 it was still in progress.
4 Genesis
chapter two restates in further detail aspects of creative day
three, five and six (verses 5-6 and 8-14) for the purpose of the
Garden of Eden and the ending of day six (verses 7 and
15-24) for the purpose of human habitation in that
garden. It is interesting to note that it was only after the man
carefully observed the animals in order to give them fitting
names did Adam find "there was found no helper as a
complement of him" and God stated that "it is not good for
the man to continue by himself" (verses 18-21)
1
All dictionary definitions are given for words within the scope
of the sentence, with the defined word in italics followed or
preceded with the quoted definition taken from the online source
Dictionary.com
2
There are more than 37,000 competing religions that claim
authentic Christianity. In order to bypass these prejudices and
focus on fundamental Christian beliefs, the author has adopted a
generic
approach. What this means is that “no identifying labels” will
be used other than primitive and traditional
to describe the controversial teachings associated with
Christianity.
3 The theme of this article is based
on the Scriptural phrase “the primary doctrine about the Christ”
quoted from Hebrews 6:1.
4
Many persons think of a church as a building for religious
services rather than a congregation engaging in worship. The
Greek word ek·kle·si´a and the Hebrew word qa·hal´ translated as
church always refers to the congregation of people and never to
a building or temple.
6
Regarding the terms “Old Testament” and “New Testament”: Today
it is a common practice to refer to the Hebrew Scriptures as the
“Old Testament” and the Christian Scriptures as the “New
Testament”. This is erroneously based on the reading in 2
Corinthians 3:14 in the Latin Vulgate and the King James
Version. The Greek word used here di·a·the′kes means,
“covenant.” Jesus referred to the collection of sacred Hebrew writings,
not
as an old covent, but “the Scriptures,” (Matthew 21:42; Mark 14:49; John 5:39)
And Paul
said they were “the holy Scriptures,” “the Scriptures,” and “the
holy writings” at Romans 1:2; Romans 15:4; and 2 Timothy 3:15.
7All Scriptural texts are taken from the online version of
the New World Translation of the
Holy Scriptures because it is always consistent, easy
to understand and, above all, does not substitute the Divine
Name with ambiguous titles. It will facilitate the translation
of this publication into Chinese, French, German, Italian,
Japanese, Portuguese, Spanish and other languages through this
same online source.
8The full version is recorded at
Matthew chapters 5-7 and a shorter version found at Luke 6:17-49
9Bible comes from the Greek bi·bli´a
meaning “little books”, therefore the term Holy Bible refers to
all the “little books” together in one volume or book.
10. Talking to people
about the Bible for upwards of four decades has made me realize
that: “the corruption of Christianity came not so much from what
was taken away from it but what was added to it”. I have done
research and could not find any specific author making that
exact statement, so, I, claim authorship to it. Here is
why: Many religions pride themselves on the fact that they have
taken nothing away from the Scriptures. And this actually may be
true. However, by adding and accepting teachings that were never
a part of primitive Christian theology, they have, in essence,
corrupted the sayings of Jesus.
Therefore, “the corruption of Christianity came not so much from
what was taken away from it but what was added to it”.
11.To the corruptions of Christianity,
I am, indeed, opposed; but not to the genuine precepts of Jesus
himself. - Thomas Jefferson to Benjamin Rush (April 21,
1803). Quoted in Edwin S. Gaustad, Neither King Nor Prelate:
Religion and the New Nation, 1776–1826, rev. ed. (Grand Rapids,
MI: Eerdmans, [1987] 1993), 100. Also this quote can be found in
the Library of America Edition of Jefferson's Writings, Merrill
D. Peterson, Editor, p. 1122.] Note to readers: Jefferson
contended that by stripping away the corruptions, the true
Christian would rediscover the “genuine precepts of Jesus
himself.” However, he alleged that the apostle Paul was the
first to conceal Jesus’ “genuine precepts.” I do not hold the
view that the apostle Paul corrupted Christianity in any way,
but that the corruption came after his death.
Notes to be edited:
Thanks to human traditions and philosophies,
Christianity evolved from a singular theology taught by Christ
and his primitive disciples to where today there are over two
billion members belonging to more than 37,000
different religions claiming to be "Christian". Thus,
"Christianity" has become a meaningless label.
"God cannot die!"
were the words a young man uttered as he finally understood the
Judeo-Christian concept of monotheism. It changed his whole
theological perspective. Only then did he understand the
Scriptural meaning of the resurrection, a primary Christian
doctrine. Like most theological students, he tried to harmonize
what he was learning from his study of the Scriptures with the
philosophical view which the general public accepts as a
fact--namely, the wrong conclusion that God is
omnipresent, in the sense of being literally everywhere and in
everything. However, the true God is not omnipresent, for
he has a location. (1Ki 8:49; Joh 16:28; Heb 9:24) His throne is
in heaven. (Isa 66:1) He is all-powerful, being the Almighty
God. (Ge 17:1; Re 16:14) “All things are naked and openly
exposed to the eyes of him,” and he is “the One telling from the
beginning the finale.” (Heb 4:13; Isa 46:10, 11; 1Sa 2:3)
However, His power and knowledge extend everywhere, reaching
every part of the universe.—2Ch 16:9; Ps 139:7-12; Am 9:2-4.
Paul compared certain primary Bible teachings to a
foundation,—Heb 6:1, 2. In what sense is the resurrection a
“primary doctrine”? It is part of the foundation of faith
without which we could never become Christians. (1 Corinthians
15:16-19: For if the dead are not to be raised up, neither has
Christ been raised up. Further, if Christ has not been raised
up, your faith is useless; you are yet in your sins. In fact,
also, those who fell asleep in death in union with Christ
perished. If in this life only we have hoped in Christ, we are
of all men most to be pitied.) Thus, understanding what death
actually is (the opposite of life), That God is not omnipresent,
though His knowledge and power are; Christ could not have
actually been "God in the flesh".
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