Wednesday 22 April 2015

Talpiot Tomb a family grave of the tribe of Jesus

  A 1st century AD stone ossuary (bone box) found in a burial tomb in the Jerusalem neighborhood of Talpiot. In 2007, James Cameron and his director, Simcha Jacobovici, made the startling claim that the tomb shows Jesus wasn't resurrected and was in fact buried with his family in this tomb (Getty Images) A 1st century CE stone ossuary (bone box) found in a burial tomb in the Jerusalem neighborhood of Talpiot. In 2007, James Cameron and his director, Simcha Jacobovici, made the startling claim that the tomb shows Jesus wasn't resurrected and was in fact buried with his family in this tomb (Getty Images)

Further research on Talpiot Tomb which was discovered in East Jerusalem in 1980 may indicate that it is with “virtually unequivocal evidence” the family grave for Jesus of Nazareth, his wife Mary Magdalene, and his son, Judah.

In 2007 already a documentary made a case that the 2,000-year-old "Tomb of the Ten Ossuaries" belonged to the family of Jesus of Nazareth. The inscriptions and the approximate dates of burial have led some to suggest the Talpiot Tomb means Jesus married, that he fathered a child, and that the existence of bodily remains means the Resurrection could never have happened.

About that last tomb of Jesus they seem to overlook the inscription in Aramic which  reads “James, son of Joseph, brother of Jesus”, which for me would more indicate that it could perhaps be the grave of Jesus his brother but not that one of Jeshua himself. It is not because an inscription ‘Yeshua bar Yehosef’ (‘Jesus, son of Joseph’) can be found written in the tomb that it has to be the tomb in which Jesus was buried. It also just could be a reference to the people buried in it their connection with Jeshua, the son of man from Nazareth who was considered to be the Messiah.

The scientist makes a reference to a gravestone for the people when it could be found in Liverpool. But he does seem to forget that when there is such a mention on it of the four Beatles it does not have to be that all four  would really be buried together in that one grave at that one place where they were born.

It would be wrong to hail the found bones and ossuary boxes as the most significant of all Christian relics. It at the same time could be wrong to say it is a forgery, misinterpretation and reckless speculation. But to say it is really the place where Christ Jesus would have been placed after he died is doubtful, also because it does not comply with the writings from scripture and previous civic writings about the tomb and about the place which was guarded by the Roman soldiers.

In any case the two ancient artifacts found there in East Jerusalem have set off a fierce archaeological and theological debate in recent decades.

How can they have "unequivocal evidence" of the grave being that one of Jesus? Do they have DNA of Jesus? Many at the time could see and hear the witnesses of those who had seen the risen lord and were even prepared to die for what they had witnessed. Their statements made that others after them did not need (further) physical proof.

Many people against Christianity are pleased with those findings of those scientist but forget that we do have the writings from earlier days which are convincing enough and the writings which are God-given for our Christian community to continue to go strong.

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Tuesday 21 April 2015

Yazidi, they who were created

Conical roofs characteristic of Yazidi sites m...
Conical roofs characteristic of Yazidi sites mark the tomb of Şêx Adî in Lalish (Photo credit: Wikipedia)
Yazidi comes from "Azdaim" which means "I was created". They say they follow God and His angels. For them there is only One God Who has good and bad in His Hands. They are not against any religion and are not against any people.

The Yazidi or Ezidis have been oppressed for many years by the Ba'athists, Al Qaeda,  and now IS. According to one of the preachers it is because they are a small community of believers, a closed religion of a people of faith, mercy and humanity, which does not have much contact with the world, and by being humble an opportunity is taken by others to oppress them. Others want to annihilate them and not having their own state to defend themselves, not having weapons, they need protection.

They just want to live in peace and do not want a specific country for them because according to their faith the world (or globe) is a garden for every one. In a garden are many flowers and they consider them also one of the flowers which can give colour to the garden.



Many Kurds know the Ezidis as refugees, IDPs, even as devil worshippers - though mostly through biased media reports. Kawa wants to learn the truth about the people’s religion and daily life. In a ZLR episode Kawa goes to a Ezidi community in Lalesh, the main Yazidi temple complex in the KR. He meets a young man called Zaid, who shows Kawa various aspects of Ezidi life; from how they eat, to prayer in their temple, to who is protecting them from IS. Zaid and his family were on Mount Sinjar and along with others subjected to much horror and deprivation.

In a video on Middle East Alliance Community Baba Chawesh tells about that garden and his people

> https://www.facebook.com/MiddleEastAlliance/videos?fref=photo

Not able to make contact with God because to busy

Do you have that feeling that there is to much to do in a day and that you do not have any time to do something different than your work and afterwards to fall in the couch to relax?

Do you find everyday like a battle to stay on top of things?

There are the kids,which you have to get them ready for school, before you are off to work. Then you have to tackle all the problems at work.
Having a day job, family commitments and then there are so many things you want to have done or which consume your day.

Seeing the clock tick, the time passing by fast, you do not seem to find time to do something else than those things which are required from you.
Finding time for some alone-time with God can be a hassle and at times seem impossible.
Do you know it is not so difficult to take time with God?

Any moment of the day you can pray and have a little word with God. You can use your own words. If you do not know how to start off, you can begin with saying "Our Father" and than building your phrases around the text of that prayer Jesus gave us as an example to pray.

Another way is just before you get out of bed, to take a little moment, waking up with a prayer.
After you get home from work, have done the cooking, even watched some television, before going to bed, take some time to read in the Bible. Make it a custom just before putting yourself at rest to take one moment to let the Words of God come to you. Even when you would read just some or at least one bible verse a day, and let it inspire you, you will grow in the Word of God.

It is not bad to end the day with a retrospective. Just take one moment really for yourself and for your Maker.
At the end of the day check if you tried once more to live your life as God asks you to do. Know that it does not have to be so hard hard to reach out to Him in prayer. He is there to listen to you at any moment. Be it that you are in the bathroom or any small room, no matter where, you can talk to Him. Dare to speak to Him and ask Him to help you lead a Christian life.

Monday 20 April 2015

Problems correspondents have with the Trinity Doctrine

cuadro que representa a la Trinidad (santuario...
cuadro que representa a la Trinidad (santuario della Santissima Trinità - Vallepietra RM) (Photo credit: Wikipedia)
Several people have difficulty with taking the words of the bible like they are written. When there is written that God says  "This is my beloved son" they still prefer to read that God says He came down and is standing there being incarnated, instead of His son standing there.

We got a message saying
Now here is one of the problems I have with the Trinity Doctrine:

If it was taught by the Bible then why didn't Christians of the first century believe in it? Why didn't Christians of the second century believe in it, or Christians of the third century believe in it? The council of Nicaea in 325 C.E. only talked about the Son and Father, but not the Holy Spirit. So if you do not believe in the Trinity then you share the Faith of Christians for more than 300 years after the death and resurrection of Christ.
And that sums up the reason why we prefer too to keep to the same faith of Jesus and his disciples, worshipping the Only One True God, the God of Abraham. By the years lots of false teachings entered Christianity and as the leaders of the country insisted to have a worship system allowing all the traditions of the regions being kept, several preachers and priests adapted their teachings and way of worship to the regional customs.


bambootigerwrites:
 First let's look at a definition of the Trinity: do you agree with this one?


According to the Athanasian Creed, there are three divine Persons
(the Father, the Son, the Holy Ghost), each said to be eternal, each
said to be almighty, none greater or less than another, each said to be God, and yet together being but one God. Other statements of the dogma emphasize that these three "Persons" are not separate and distinct individuals but are three modes in which the divine essence exists.


First of all there are not three divine persons described in the first chapter of John's gospel, the Word is not described as eternal here or anywhere else, and the Word is not said to be almighty, or equal with God, or being one with God. but the Word is described here as a separate and distinct individual since the Greek text says that he is "toward (pros)" God, rather than using the prepasition for "in (en)", "from (apo)", or "out of (ek)" , and in a diagram of Greek prepositions "toward" would have to be describing someone outside of and separate and distinct from God.


So not only does the word "Trinity" appear here, but neither does any possible description of a Trinity, and for someone to say that the Word is equal to God because it is with him they would have to explain why this is the case for the Word, but not for the Angels who are elsewhere said to be with God as well.


(Proverbs 8:22) 22 "Jehovah himself produced me as the beginning of

his way, the earliest of his achievements of long ago.


Livingbreeze writes:

Commentators have observed (cf. Keener) that the book of John is bracketed by references to Jesus as theos (God - I want to be clear that I am not arguing here for a translation of Jn. 1:1, only that application of the title theos to Jesus) in Jn 1:1 and Jn 20:28.  This seems to draw the attention of the reader to Jesus as theos in both its introductory and concluding remarks. 
 
Jesus is also called theos in v. 18 and seems to reflect in a couple of ways both on Jn 1:1 and Jn 20:28.  First, it links the prologue and the remainder of the Gospel by highlighting the dual themes of the Father as directly and fully known to the Son and the Son as the unique exegete of the Father - themes that are prominent throughout the Gospel.  Second, together with the opening verse of the Prologue, verse 18 forms one of the two bookends that support and give shape to the whole Gospel, for 1:1 and 1:18 (at the beginning and the end of the Prologue) and 20:28 (at the end of the Gospel) all use theos of Jesus, whether he be thought of as the eternally preexistent Logos (1:1), the incarnate Son (1:18), or the risen Christ (20:28).  The evangelist thereby indicates that the acknowledgment of the messiahship of Jesus (20:31) necessarily involves belief in his deity. 
 
As elsewhere in John, the title ho uios tou theou (the Son of God), which is in apposition to ho christos (the Christ) in John 20:31, denotes more than simply the Davidic Messiah.  The Gospel was written to produce belief that Jesus was the promised Jewish Messiah and that this Messiah was none other than the "one and only" Son of God who had come from the Father (Jn 11:42; 17:8), who shared his nature (Jn 1:1, 18; 10:30) and fellowship (Jn 1:18; 14:11) and who therefore might appropriately be addressed and worshipped as ho theos mou ("My God").  Unique sonship implies deity (Jn 5:18; cf. 19:7). 
That is basically what I think - that because Jesus is God (theos) he may rightfully be called Messiah and Son of God.  Unless the former Jn 20:28 is true the latter Jn 20:31 is not true. 
So when making reference to God, and God alone, which person are we refering to?
In surveys of the NT use of theos it has been suggested that when theos occurs with the article it generally means the Father.  That would suggest that in Acts it is the Father who annoints the Son with the Holy Spirit. 
I think this applies to your question regarding the "Revelation of Christ" as well.
 
In the modern era, in his treatment of Sabellianism and the beginning of the trinitarian discussion, W. P. du Bose remarks (72; similarily Liddon, Romans, 154) that "the Christian doctrine of the Trinity was perhaps before anything else an effor to express how Jesus was God (theos) and yet in another sense was not God (ho theos), that is to say was not the whole Godhead."  In particular reference to Johannine usage (which is found to be representative of the NT in general; cf. Murray, 37), B. F. Westcott claims that "the difference between ho theos and theos is such as might have been expected antecedently.  The former brings before us the Personal God who has been revealed to us in a personal relation to ourselves:  the latter fixes our thoughts on the general conception of the Divine Character and Being" (Epistles, 172). 




About the Trinity it self we can find:

from the Encyclopedia Britannica 2005:
The doctrine developed gradually over several centuries and through many controversies. Initially, both the requirements of monotheism inherited from the Old Testament and the implications of the need to interpret the biblical teaching to Greco-Roman religions seemed to demand that the divine in Christ as the Word, or Logos, be interpreted as subordinate to the Supreme Being. An alternative solution was to interpret Father, Son, and Holy Spirit as three modes of the self-disclosure of the one God but not as distinct within the being of God itself. The first tendency recognized the distinctness among the three, but at the cost of their equality and hence of their unity (subordinationism); the second came to terms with their unity, but at the cost of their distinctness as “persons” (modalism). It was not until the 4th century that the distinctness of the three and their unity were brought together in a single orthodox doctrine of one essence and three persons.

The Council of Nicaea in 325 stated the crucial formula for that doctrine in its confession that the Son is “of the same substance [homoousios] as the Father,” even though it said very little aboutthe Holy Spirit. Over the next half century, Athanasius defended and refined the Nicene formula, and, by the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity took substantially the form it has maintained ever since.
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Arthur Weigall, in his book The Paganism in Our Christianity, states:
 "Jesus Christ never mentioned such a phenomenon, and nowhere in the New Testament does the word ‘Trinity’ appear."
He says the idea of a coequal trinity
 "was only adopted by the [Roman Catholic] Church three hundred years after the death of our Lord; and the origin of the conception is entirely pagan."
On page 198 of his book Weigall gives a brief history of the trinity doctrine, saying:
 "In the Fourth Century B.C. Aristotle wrote: ‘All things are three, and thrice is all: and let us use this number in the worship of the gods; for, as the Pythagoreans say, everything and all things are bound by threes, for the end, the middle, and the beginning have this number in everything, and these compose the number of the Trinity.’
The ancient Egyptians, whose influence on early religious thought was profound, usually arranged their gods or goddesses in trinities: there was the trinity of Osiris, Isis, and Horus, the trinity of Amen, Mut, and Khonsu, the trinity of Khnum, Satis, and Anukis, and so forth. The Hindu trinity of Brahman, Siva, and Vishnu is another of the many and widespread instances of this theological conception. The early Christians, however, did not at first think of applying the idea to their own faith. They paid their devotions to God the Father and to Jesus Christ, the Son of God, and they recognized the mysterious and undefined existence of the Holy Spirit; but there was no thought of these three being an actual Trinity, co-equal and united in One, and the Apostles’ Creed, which is the earliest of the formulated articles of Christian faith, does not mention it."
(1 Timothy 4:1) 4 However, the inspired utterance says definitely that in later periods of time some will fall away from the faith, paying attention to misleading inspired utterances and teachings of demons,
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Please do find also to read:
  1.  Only one God
  2. God of gods
  3. Attributes to God 
  4. The trinity – the truth
  5. Is God comprised of three persons, or is He just one person? 
  6. How did the Trinity Doctrine Develop 
  7. History of the acceptance of a three-in-one God 
  8. The History of the Development of the Trinity Doctrine
  9. Trinity in the Bible
  10. Altered to fit a Trinity
  11. The Trinity: paganism or Christianity?
  12. Trinity And Pagan Influence
  13. Questions for those who believe in the Trinity
  14. How do trinitarians equate divine nature
  15. The Word being a quality or aspect of God Himself
  16. The Great Trinity debate
  17. Newton not believing in the Holy Trinity
  18. Trinitarian philosophy
  19. About a man who changed history of humankind
  20. For the Will of Him who is greater than Jesus
  21. Word – John 1:1
  22. The Word being a quality or aspect of God Himself
  23. Servant of his Father
  24. One mediator
  25. The true vine
  26. On the Nature of Christ
  27. Jesus Christ being dispatched as the Figurehead of a Religion
  28. The Christ, the anointed of God
  29. Jesus begotten Son of God #4 Promised Prophet and Saviour
  30. Jesus begotten Son of God #6 Anointed Son of God, Adam and Abraham
  31. Jesus begotten Son of God #8 Found Divinely Created not Incarnated: The Anointed begotten Son of God
  32. Jesus begotten Son of God #10 Coming down spirit or flesh seed of Eve
  33. Jesus begotten Son of God #14 Beloved Preminent Son and Mediator originating in Mary
  34. Jesus begotten Son of God #15 Son of God Originating in Mary
  35. Jesus begotten Son of God #16 Prophet to be heard
  36. Jesus begotten Son of God #18 Believing in inhuman or human person
  37. Matthew 1:1-17 The Genealogy of Jesus Christ
  38. Raising digression
  39. Politics and power first priority #1
  40. Politics and power first priority #2
  41. Politics and power first priority #3 Elevation of Mary and the Holy Spirit
  42. What is the truth asked also Pontius Pilate
  43. In Defense of the truth
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Saturday 18 April 2015

A Passover for unity in God's community

V11p133001 Torah
V11p133001 Torah (Photo credit: Wikipedia)
In the Torah we do have laws which are case-based. These holy days remembering the passover in many societies the Shir HaShirim — The Song of Songs are read, where we get a magnificent expression of affection between lovers.

This period is an important want concerning the intimate relationship and unity between people and between God. the Nazarene master teacher rabbi Jeshua asked his followers to become one. They had to become one with him, Jesus Christ, but also with their fellow man and with God.

when Jesus came together with his disciples in preparation of the Passover it was to remember how God rescued us from slavery and how god had chosen Himself a People. With the instalment of the New Covenant the followers of Jesus, even when they not originally belonged to the Jewish race, became acceptable to become part of that unity which formed God's community.

For the goim or gentiles Jesus became the passover, the crossing of the sea of death, giving liberation to all people who are willing to accept Jesus as their Messiah.

Passover celebrates our redemption from slavery to freedom. That is binary. One is either a slave or one is a not a slave. There are no degrees of slavery. so how much do you still want to be slave of this world or slave of sin?

Being presented the end of slavery it is up to us to follow God's directions and to accept this given freedom or to refuse God's offering. When freedom was given to Israel in Egypt it was a new beginning and so it is also for us. It is the beginning of everything else.

Like the followers of Moses as slaves had no autonomy, no time, or even emotional energy to engage in the challenges of love, they now faced a new generation were strangely enough the people had again to be re-educated, because soon they seem to have had forgotten the wonders God did to bring them out of slavery. The Jewish slaves might have merely transferred their allegiances from Pharaoh to their God. Their relationship with God would have been the same as their relationship with Pharaoh. Different master, still slaves.

Though God does not want to see slaves.  He wants us to come freely to Him. He does not want to bind us. for Him the commandments are not the chains for the people, but the way to protect ourselves. For God those rules are also a sign of His love for His creation, giving them guidelines to make the best out of life.

God does not want to be the Dictator of the universe. Straight from the beginning He made man partner of His creation, giving them tasks to name all things and to take care of the earth. God has chosen man to be His partner.

Shir HaShirim is a magnificent expression of affection between lovers. Allegorically, the song is interpreted as a love song between God and the Jewish people.

After the laws of the altar God empowers the heroes of the Oral law to bring the Torah to life by interpreting it and applying it in the way appropriate for their particular generation. We get a story of full of drama, intrigue and adventure and God's Words is an open book showing us how God wanted to create a good relationship with man.

Shir HaShirim reminds us we are now free to love, and we are free to feel God’s love. From slavery, to freedom, to love. 

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Please do find to read:
Maintaining unity of Spirit in the bond of peace becoming one with God

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