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Tuesday 14 November 2017

A third new Bible translation for 2017 based on older Catholic versions

From March of 2004 to March of 2009, the Roman Catholic theologian Ronald L. Conte Jr. worked nearly every day translating the Latin Vulgate Bible into modern English. When completed, he placed the translation in the public domain, so that anyone could use this Bible version

for the greater glory of God and the service of the Church.

The translation is called the Catholic Public Domain Version of the Sacred Bible. It is a translation of the Sacred Bible, Sixtus V and Clement VIII Latin Vulgate edition. The 1914 Hetzenauer edition of the Vulgate was the main source text. Several other Latin editions were consulted including the 1861 Vercellone edition, the 1822 - 1824 Leander van Ess edition (which compares the 1590, 1592, 1593, 1598 editions of the Sixtus V and Clement VIII editions), and the modern-day Tweedale Edition (London, 2005). The Challoner Douay-Rheims Version of the Bible was used as a guide in translating the Latin text into English. The original Rheims Douai Bible was also frequently consulted.

Ronald L. Conte Jr. relied on God's Providence and Grace in translating and editing the Sacred Bible on his own, which is an incredible demanding task. Luckily he could rely on various reference texts, in print and in electronic form. Since the Latin editions of the Bible used in this translation are in the public domain, as the sole translator and editor of the Catholic Public Domain Version of the Sacred Bible, he placed the Catholic Public Domain Version of the Sacred Bible in the public domain in perpetuity.
For him it is clear that the Bible is a gift from God to all humanity. No one should own or restrict what is given to all by God.

He writes

Anyone may make their own version of the Bible, based on, or derived from, this version. While some may criticize this translation, "no one is forbidden to do it better!" Any Biblical scholar, or other person, who thinks that he can improve on this version, can make whatever changes to this version that he sees fit to make. Changed, altered, or edited versions of the Catholic Public Domain Version can be published in print or electronically, in whole or in part; no further permission is needed. However, no one may copyright or otherwise restrict any edit of this edition of the Bible; this version must remain in the public domain. But if anyone prepares a substantially new version of the Bible, based on or derived from this version, please consider placing the new version also in the public domain.

and ads

I strongly recommend that everyone refrain from doing anything with this version of the Bible that might incur the wrath of God. If anyone tries to copyright or otherwise restrict this version of the Bible, may God rebuke them. If anyone promotes or distributes this version of the Bible, or frees it from unjust restrictions, may God bless them.

Though the The Catholic Public Domain Version, Original Edition was completed on March 28th, 2009, this August the 'final' version was presented and became available online free: SacredBible.org. And a brief page describing the translation is here: Version Information.

The translator writes

The CPDV is available from Amazon in Kindle format. However, since the translation is public domain, several different persons or entities have published an edition at Amazon. My edition in particular has a green mottled cover and is available here:
www.amazon.com/dp/B0051IBLXG/
According to the reviews of the translation on Amazon, some editions are incomplete. However, I assure my readers that my edition here has all 73 books of the Catholic Bible.
A printed version of the CPDV is available at Lulu.com here.

If anyone is interested in using the CPDV in any way, you do not need my permission. It is truly public domain. The online edition here:
www.sacredbible.org/catholic/
is the master files for the version. When I publish an edition in print, I work directly from those exact files. So there is no better reference source for this edition of the Bible.
— Ronald L. Conte Jr.

An on-going list of errors and corrections in the files and text of the CPDV, original edition,
since completion of the translation on March 28, 2009 can be found at the Errata page.

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Related articles

Friday 10 November 2017

From Two new bibles, a look at one created with passion for creating meaningful, inspirational products that share God’s truth to the world

Who can object to products that share God’s truth to the world? And when it is about the Word of God we would love to hear about it and get such products better.

BroadStreet Publishing is the publisher of The Passion Translation. It represents their passion for creating meaningful, inspirational products that share God’s truth to the world with beauty, quality, and creativity.

They were thrilled to partner with former missionary, linguist, minister, and Bible teacher Dr. Brian Simmons in a groundbreaking attempt to re-introduce the passion and fire of the Bible to English readers. Dr. Simmons as a missionary, he and his wife, Candice, pioneered church plants in Central America. As a linguist, Brian co-translated the Paya-Kuna New Testament for the Paya-Kuna people of Panama. He and his wife have birthed numerous ministries, including a dynamic church, Gateway Christian Fellowship, in West Haven, Connecticut. He is also known as a gifted teacher of the Bible who has authored several books and serves churches worldwide through his teaching ministry.

Brian began his biblical studies with The New Tribes Bible Institute and continued on to earn his doctorate with Wagner Leadership Institute, with a specialization on prayer. His doctoral thesis is now published, Prayer Partners with Jesus, available on Amazon.com.

While Brian serves as the lead translator for The Passion Translation, every book (including the numerous footnotes) was evaluated by respected scholars and editors. In preparation for the release of the full New Testament October 31, 2017, BroadStreet Publishing formed an even more extensive and diverse team to review and provide critical feedback to ensure The Passion Translation is faithful to the original text and heart of God.

The translators have worked hard to express the original biblical languages in modern English. They believe there really is no such thing as a consistent word-for-word translation. Yes literal meaning matters, but the full meaning of a passage doesn’t transfer from word-to-word. Therefore their translation philosophy is that the meaning of God’s original message to the world has priority over its exact form, which is why their goal was to communicate the meaning of Scripture as clearly and naturally as possible in modern English.

They say

Brian and other reviewers have sought to remain faithful to the original biblical languages by preserving their literal meaning, yet flexible enough to convey God’s original message in a way modern English speakers can understand. It is a balanced translation that tries to hold both the Word’s literal meaning and original message in proper tension, resulting in an entirely new, fresh, fiery translation of God’s Word.

They have good reason to see how language quickly evolves.

About every hundred years or so the vocabulary of people undergoes a dramatic change. In this era of modern technology we find an even more rapid shift. Therefore, it is important to keep translations of the Bible in step with changes in the English language.

they say with reason. But how can you bring the emotion of the different generations and cultures our society encounters. They believe that in past translations wonderfully gifted scholars were trained to focus on other factors besides the emotion of the text but a as Brian has studied the original biblical manuscripts, he uncovered what he believes is the love language of God that has been missing from other translations.

In my previous article I mentioned how people often look at bible translations coming from a denomination, which often gives some problems for accept ion of that translation or gives some negative reactions against it based on church doctrine.

This new Bible translations promises to bring a fresh approach to translating the original Greek, Hebrew, and Aramaic manuscripts that intentionally transcends denominational barriers.

It is not rooted in any one tradition or denomination, but desires to help the wider Body of Christ encounter the heart of God anew in the language of today.

The governing philosophy behind The Passion Translation is to transfer the meaning of God’s original message found in the biblical languages to modern-day English. They believe that Dr. Simmons has sought to faithfully carry over the meaning of the Hebrew, Greek, and Aramaic into modern English along with the nuances of the Scripture’s poetry and prose to make it sparkle and come alive to the reader.

In fact we must say it is only Psalms, Proverbs, Song of Songs and the New Testament and not the Whole Bible and when looking at the people who work at the translation again one could say it is also written from a denominational point of view. How it is going to be known we have to wait. It also could be called New Apostolic Reformation (NAR) “translation” of the Bible or New Apostolic Reformation Bible (NARB) or TPT it being produced by the NAR 'apostle' Brian Simmons and being endorsed by

Bill Johnson (Bethel/ NAR), Bobbie Houston (Hillsong), Patricia King (NAR), Lou Engle (The Call/ NAR), James Goll (NAR), John & Lisa Bevere (NAR), Banning Leibscher (Jesus CULTure), Che Ahn (NAR), Stacy Campbell (NAR), Chuck Pierce (Healing Rooms/ NAR)

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Preceding
From Two new bibles, first a look at not such a new one

From Two new bibles, first a look at not such a new one

The first new bible for this Autumn is perhaps not so new as it likes to pretend. The Christian Standard Bible (CSB) is descended from the HCSB (Holman Christian Standard Bible), which was first published in 2004. Often we get to know that a certain bibletranslation is written from the denominational view. The Holman bible (HCSB) distributed by a Baptist company (Holman/Lifeway) got also that label to be a ‘Baptist Bible’. Perhaps for that reason the Holman disappeared in the name. their aim is like in the previous Holman bible to capture the Bible’s original meaning without compromising clarity and this in a contemporary language.

An optimal blend of accuracy and readability, this translation helps readers make a deeper connection with God’s Word and inspires lifelong discipleship.

the publishers say.

They do find that their new translation is for everyone — for readers young and old, new and seasoned.

It’s a Bible pastors can preach from and a Bible you can share with your neighbor hearing God’s Word for the very first time.

In the older HCSB version the Greek word kristos (or Christos Χριστός) was translated as Messiah when translators felt that Jesus was being referred to in a Jewish context, and Christ when not specifically in a Jewish context. You could call this being helpful for context, but inconsistent in word-for-word translation accuracy. The CSB has moved to the more traditional use of translating Christos consistently as Christ.

The fear of God's Name has moved the publishers this time not to use the Name of God. At the time of publishing the HCSB we where pleased to find one publisher who at least wanted to show where the Tetragrammaton stood, even when they did not choose for God's real Name, but preferred to print Yahweh. But now we are back to start, they avoiding their readers to see where it is about Jehovah God, omitting the Name of God and replacing it with the non-saying Lord. According to the translation team, most readers responded that they were unfamiliar with the Tetragrammaton (a Hebrew name for God, YHWH, which should be pronounced Yai How Whah = Jehovah), and that it was unhelpful and even an obstacle for new Bible readers. this one must understand from the point of view that most readers became confused and read that it was about Jehovah God (or Yahweh in that version) whilst their pastors said it was about Jesus.

We wonder who can think that it is

The overall thought in changing it was that people can figure out who the ‘LORD’ is easier than they can figure out exactly who ‘Yahweh’ is or why we call him that. Hence the change.

Concerns over this were addressed by Dr. Iain M. Duguid, a member of the translating team,

“as a translator for the original HCSB and part of the oversight committee for the revision, I’d encourage you not to panic. The CSB retains the strengths of the HCSB and (in my opinion) improves on them. Yes, we have followed the NT and most English translation in going back to the LORD for Yahweh, largely because we felt the previous attempt ended up in inconsistencies. But it is a revision, not a wholesale new translation. Many passages have been left untouched because we felt we got them right first time around. In other places, we have sometimes moved in a more literal direction, for example “Lord of Armies” instead of “Lord of Hosts” and “Children of Adam” for “ben adam.”

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Also of interest

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A diluted reformation point

Luther Bible, 1534 (Photo credit: Wikipedia)

500 years ago most protestant take October 31 as Reformation Day and the beginning of Protestantism where Luther gave the Bible to the people.

One of the key findings in “U.S. Protestants Are Not Defined by Reformation-Era Controversies 500 Years Later”is that today U.S. Protestants are split on that issue that played a key role in the Reformation:
> 46% say the Bible provides all the religious guidance Christians need, a traditionally Protestant belief known as sola scriptura. But 52% say Christians should look for guidance from church teachings and traditions as well as from the Bible, the position held by the Catholic Church.

Just 30% of all U.S. Protestants affirm both sola fide and sola scriptura.

However, belief in sola fide and sola scriptura is much more prevalent among white evangelical Protestants than among white mainline Protestants or black Protestants in the United States. Among self-identified white evangelicals, 44% express both convictions, and this figure rises to 59% among white evangelicals who say they attend church at least once a week.

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Preceding article:

Only six of ten commandments of God still important to British Christians

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Wednesday 8 November 2017

Predikant wijst op verveling en vermoeidheid in de kerk

Wijziging van Gereformeerd2.jpg: De Christelijke Gereformeerde Gemeenten blijken sinds 1968 niet meer te bestaan, en daarentegen zijn er juist wel weer Nieuwe Vrijgemaakte Kerken ontstaan. Nou maar hopen dat er niet wéér een scheuring komt, want er is geen plek meer onderaan over voor nóg een kerk.... *kijkt een beetje sip* (Photo credit: Wikipedia)

Twee predikanten, Paul Visser (Amsterdam) en Kees van Ekris (Zeist), roepen op tot een grondige bezinning op de innerlijke secularisatie waaraan ze veel kerkgangers ten prooi zien vallen. Vaker dan hun lief is, ontmoeten ze in het pastoraat vermoeide zielen, die het geloof eigenlijk beu zijn. Dat plotselinge ‘leeglopen van het geloof’ gebeurt niet aan de rand, maar midden onder jarenlang toegewijde gelovigen.

Predikant Kees van Ekris schreef in het Nederlands Dagblad

"Vaak denk ik: de druk is te groot. De druk op kerk-zijn om die sluwe atmosfeer van verveling te doorbreken en te overwinnen.

Maar hoe kan het komen dat er "verveling" in een kerk of tijdens een dienst is? Vinden de meeste kerkgangers Bijbel lezen dan vervelend? Normaal zou men toch denken dat het Woord van God hen moet aantrekken. volgens mij komt het echter door dat vele kerkgemeenschappen hun leden onvoldoende betrekken in de dienst. Ofwel zijn er die kerken die af gaan op de entertainment factor maar onvoldoende nieuws kunnen brengen, dat maakt dat velen er op uitgekeken geraken.
Volgens de predikant is het meer

De druk op de beleving, om een levende christen te zijn die bijna in z’n eentje deze sferen moet kunnen weerstaan. De druk op de discipline, om zelf een standvastig getuige te zijn in dode tijden.

Al geeft hij toe dat er ook een verwachting is naar de prediker en zegt hij

De druk op de preek en de prediker om vrolijk en bevlogen, diepzinnig en praktisch de crisis tegen te moeten spreken. We begrijpen de theologie die deze druk intensiveert: meer discipline, meer beleving, meer kekke christenen.

Nog meer vermoeidheid en verdoving zijn het gevolg van de vele inspanningen die geestelijken doen om meer entertainment, sterker accent op keuzes, discipline, e.d. te krijgen in hun kerk.

Volgens Kees van Ekris zijn

Het zijn de strategieën van ‘meer’ die de vermoeide ziel niet helpen, maar pijnigen."

Meer bidden, vuriger spreken, een extra portie discipline. Het werkt even. En opeens knapt er iets. Het kan de vermoeide ziel niet meer oppeppen. | beeld vidiphoto

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Ds. Paul Visser ziet geloof onder kerkgangers verdwijnen

De Amsterdamse predikant Ds. Paul Visser die in een traditie staat "waarin God niet automatisch jouw God was en jij niet vanzelfsprekend zijn kind", ziet geloof onder kerkgangers verdwijnen.

Voor hem staat het vast dat

God moest gezocht en gevonden worden. Sterker nog: het ging erom dat jij door Hem gezocht en gevonden werd. Je was niet bij voorbaat gered, je was van nature verloren. Intussen was je in de doop wel het beslissende toegezegd. Maar dat lag niet voor het oprapen. God is niets aan ons verplicht, maar wel alles verplicht aan zichzelf – en daarmee aan ons.

Tegenwoordig vinden wij een hele hoop protestanten die vinden dat als zij bij een kerk behoren "gered zijn" en dat zij dan niets meer moeten doen. Zij zijn er van overtuigd dat werken van geloof helemaal niet meer nodig zijn. Die verkeerde gedachte ontslat hen van eender welke inspanning om hun geloof te onderhouden en waar te maken.

De predikant ziet ook de gevolgen van die gedachte van het eens gered zijn altijd gered zijn.

De gevolgen daarvan zie ik om me heen: geloof als het sluitstuk van een redenering, zonder daadwerkelijke bekering, zonder ‘goede strijd’ om met God in het reine te komen. Een geloof ‘van horen zeggen’, zonder zelf zijn overtuigende stem te hebben vernomen. Een geloof dat je jezelf voor een appel en een ei hebt eigengemaakt.

Maar een geloof dat daarom ook voor de eerste de beste schotel linzen van de hand kan worden gedaan. Daarmee zijn we bij de kern. Een geloof dat niet op leven en dood is verworven, wordt niet als een kostbaar geschenk gekoesterd. Het is niet bestand tegen de kritische vragen van een wereld die het zonder God ook prima voor elkaar heeft. Het is evenmin opgewassen tegen de harde werkelijkheid van alledag, waarin je vaak bitter weinig van God gewaar wordt. De twijfel zit bij velen maar net onder de oppervlakte. En zodra ze de kop opsteekt, blijkt ze veel dieper geworteld dan men zelf vermoedde. Geruisloos valt het geloof af, als een verdord blad van een boom. Geloof dat niet ontvonkt is aan de omgang met God, met alle verbijstering en verrukking vandien, wordt op den duur een saaie bedoening. Het wordt een riedel, die je steeds minder raakt en die je na verloop van tijd beu wordt. Bovendien – kijk om je heen! – zonder geloof kun je toch ook prima een goed mens zijn?

Dat is trouwens wat heden velen denken dat men geloof niet nodig heeft en dat iedereen goed kan doen en zo een goed mens kan zijn. die gedachte doet ook geen verlangen naar het werken aan een goede relatie met God.

Als ik de balans opmaak van wat ik vlak om me heen en breder zie, dan is de conclusie even zorgwekkend als onontkoombaar: het geloof dreigt onder trouwe kerkgangers meer en meer te verkruimelen.

Je merkt het aan allerlei signalen: aan kerkgang zonder verlangen naar de ontmoeting met God, aan Bijbellezen zonder verwachting en verrassing, aan kwijnend gebedsleven. Eerlijk gezegd ontmoet ik te vaak mensen die het geloof beu zijn.

Een belangrijke oorzaak daarvoor is gelegen in het feit dat het geloof ongemerkt en sluipenderwijs tot ‘gemeengoed’ is geworden. Het is niet langer een gave van God, door twijfel, verwarring en aanvechting verworven.

De predikant uit Amsterdam voegt toe dat eenzijdige preken over "een God Die altijd klaarstaat met genade en geborgenheid, op den duur gaan vervelen en irriteren." Daarom pleit hij voor "preken die ook eerlijk erkennen dat je God eerder kwijt bent dan rijk, dat Hij geregeld niet te volgen is en dat wij meer dan eens nauwelijks iets van Hem gewaarworden."

Lees het interview in het Nederlands Dagblad:

Geloof onder kerkgangers verdwijnt

Aanverwant

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Gebed voor de vele zendelingen

Hemelse Vader, ik bid vandaag voor
de vele zendelingen die U overal ter wereld zo onvermoeibaar dienen:
in oerwouden, in steden, soms onder vijandige omstandigheden en in onbekende culturen.
Geef ieder van hen vandaag een speciale aanraking van U.
Sla uw beschermende armen om hen heen.
Bemoedig hen.
Hou hen gezond en sterk,
met een niet aflatend enthousiasme over het verspreiden van het Goede Nieuws!
Amen.

Hier is mijn dienaar, hem zal ik steunen, hij is mijn uitverkorene, in hem vind Ik vreugde, Ik heb hem met mijn geest vervuld. Hij zal alle volken het recht doen kennen... Ongebroken en vol vuur zal hij het recht op aarde vestigen... (Jesaja 42 vers 1 en 4a).

Only six of ten commandments of God still important to British Christians

A YouGov pol has revealed that only six of the ten commandments of God are still important to British Christians.
Not to our surprise most Britain's the four which have fallen by the wayside are the requirement not to worship idols, use the God His name in vain, to worship no other God, and to keep the Sabbath day holy.

Concerning the Sabbath or the Sunday since the 2012 ruling by a High Court judge - the first on the issue in nearly a decade - Christians have no right to decline working on Sunday as it is not a “core component” of their beliefs. The fact that some Christians were prepared to work on Sundays meant it was not protected, the court said.

In 1994, when Sunday trading in England was liberalised shopworkers were given a guarantee that working would be strictly voluntary, but the guarantee did not apply to people in other sectors.
The Employment Equality (Religion or Belief) Regulations, published in 2003, say employers must justify Sunday working as a “legitimate business need” and does not give a blanket right to Christians not to work.
If employers fail to treat staff fairly and proportionately, the employee may be able to claim discrimination, the rules add.
The last ruling by judges was when a quarry worker claimed his Christian beliefs had been treated with “contempt” by employers who tried to force him to work on Sundays in 2003.

Stephen Copsey lost his case at the Court of Appeal in 2005, with judges ruling his employer had “compelling economic reasons” for insisting that he worked on Sundays.{Christians have no right to refuse to work on Sundays, rules judge}

When we look at lots of Christians and see what they do on Sabbath and / or on the Sunday it is no surprise courts consider it not of any religious importance.

Keeping the Sabbath Day holy is seen as the least relevant of the Commandments in the modern era. Fewer than one in five (19%) Britons say keeping Sundays holy is still an important principle to live by, including fewer than a third of Christians (31%) and 7% of the non-religious. Almost half of Catholics said they supported keeping the Sabbath day holy nut by that they mostly mean keeping the Sunday as rest day. Just 29 per cent of Protestants said they felt the same.

Concerning the first commandment a real Christians must recognise that the majority of Christians do worship more than one god and mostly do not even know the Name of the Holy Father. As such they do not mind swearing or using one of more tittles of God to make their words stronger or to show their disgust over something.
Just under a quarter (23%) of the overall population say that you may not use the word "God" in or as a curse, including 38% of Christians and just 7% of the non-religious.

Less than one in three Christians believe in preserving Sunday as a day of rest, with 38 per cent against using the Lord's name in vain and 43 per cent condemning the worshipping of idols, though lots of them do not worry to bow down in front of graven images or statues and pictures of gods and saints.

On Tuesday the Archbishop of Canterbury signalled support for a day of rest, tweeting that he was "encouraged" by the Chief Rabbi's campaign for people to spend time offline over the Sabbath.
While almost half of Catholics said they supported keeping the Sabbath day holy, just 29 per cent of Protestants said they felt the same.
The Bishop of Chelmsford, Stephen Cottrell, said: " In an age as busy, frantic and feverish as ours I would have thought that keeping the Sabbath, or at the very least observing a balance between work and rest and play was more important than ever.
Sabbath is both a radical idea and a practically useful idea for it simply acknowledges that we need to rest and we need to play. Indeed, it says this is what we are made for."

The Rt Rev David Walker: 'Believers and non-believers alike support the simple, ancient statements which continue to provide the foundations of our legal system and our shared sense of right and wrong.' Credit: Martin Rickett/PA

He also lamented Christians' abandonment of the commandment about idolatry, saying:

"Whether it is celebrity, wealth, a certain designer label pair of jeans jeans or a make of car, we have all construct a sense of worth in the desire to own and possess certain things that we believe will give value.

Today we do find lots of christians spending more time on their idols than on the Divine Creator God. In the United States we see a similar trend having 'money' or 'wealth' having become the most important god. There even in mega-churches people have special services to offer them more wealth.

Fewer than a third of Britons (31%) say that people should not worship idols (defined in the survey as statues or symbols). Christians are split on whether they still consider this to be an important commandment, with 43% saying it is and 44% saying it is not. Meanwhile, only one in five non-religious Brits (20%) say it is still an important rule, though most, not to say all, of the respondents who claim to be Christian worship a triune god and as such go in against the first commandment of God.

Only one in five Britons (20%) still believe that the Christian God’s monopoly on worship is still relevant in modern Britain (including 36% of Christians and just 5% of non-religious Brits).

The survey shows that believers and non-believers alike support the simple, ancient statements which continue to provide the foundations of our legal system and our shared sense of right and wrong.

Having been central tenets of Biblical teaching for several millenia 6 from the 10 commandments are still considered of value today.

"Thou shalt not kill" receives 93% of the votes. Most Brits think it is still important to live by this and by the command "thou shalt not steal". In the case of both Commandments, they were seen as still important by 94% of Christians and 93% of those with no religion.

Being honest about certain matters seems surprisingly still important for 87%, though we can see a lot of boasting and hear lots of fake stories and hear a lot of people not telling the truth.
Not bearing false witness (telling lies) about others came third among all groups, with 87% of all Brits, 90% of Christians, and 86% of those without a religion saying that it is still important to live by.

Honesty has also to do with how we treat others and how we behave ourselves in relationships. Though we hear a lot about people having good fun with different people of the opposite or even same sex, close to three quarters (73%) of the population at large say that not committing adultery is still a top life principle, including 69% of non-religious Brits and 76% of Christians. Which is strange that it is so high on the roster because we encounter lots of divorces and mixed families.

Today we also find lots of elderly people left alone in homes. Police also often have to come to help by violence against parents. Though the poll shows that "Honouring thy father and thy mother" is still an important rule to follow for 69% of all Britons, including 78% of Christians and 60% of the non-religious.

The Bishop of Manchester, David Walker, said:

"This survey shows that the practical morality which has lain at the heart of the Judeo Christian tradition for the last 3500 years still finds favour with most British people today, even where explicitly religious commandments gain less support.

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Additional reading

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Welcome

Welcome at this zone created by Marcus Ampe for the Belgian Free Christadelphians, where previous articles from the MSN Groups and Multiply are brought together and made available again to the general public. On 2012 October 26 this site came into development and new articles shall be added next to our main site and to the Christadelphian Ecclesia site: Christadelphian Ecclesia.
You are welcome at that site to find more articles.

All who want to follow Jesus/Jeshua (Yeshua/Yahsua) from Nazareth, the Christ, the Messiah and wants to be united with people who sincerely want to keep to those teachings of this masterteacher are welcome to share their love for Christ and their hope for the coming Kingdom.

The names "Christadelphia" and 'Christadelphian' is compounded of two Greek words: 'christos' and 'adelphoi' and means 'brethren in Christ'.

This site is created by a Free Christadelphian only bounded to Jesus Christ. We are open to anybody who wants to share the brotherly love of Christ. Coming together by a common belief in 'the things concerning the kingdom of God and the name of Jesus Christ' (Acts 8:12).

In the older Multiply messages links to Multiply shall not always work from 2012 December 1, but you shall be able to find them by copying and pasting the title in the search machine. I have worked on re-editing those links from 2005 onwards, so that they could work in the future, but it became a to much time consuming job, so I stopped doing it after a while. (My apologies for certain links not working any more.)

Thanks for visiting us and hope to see you again.

Welkom

Wij wensen allen welkom die hier op deze pagina's terecht komen en hopen dat zij geïnspireerd mogen geraken om verder de Bijbel ter hand te nemen en zelf op onderzoek te gaan wat er in de Heilige Schrift werkelijk staat.

De namen "Christadelphia" en "Christadelphian" is een samentelling van twee Griekse woorden : "Christos" en "adelphoi" en betekent 'broer in Christus'. De Christadelphians zijn een groep van mensen die samen verbonden zijn door hun gemeenschappelijk geloof betreffende de dingen aangaande het Koninkrijk van God en de naam van Jezus Christus (Jeshua, de Messias) (Handelingen van de Apostelen 8v12).
Christadelphian mensen zouden tot een wereldwijde gemeenschap moeten behoren, wiens doel is zo trouw als mogelijke de leerstelling en voorbeeld van Jezus/Jehsua Christus te volgen, zoals het geregistreerd staat in de Bijbel.
In een wereld die vol is van onzekerheden genieten wij van een eenvoudig, rechtstreeks en logisch geloof, dat nu al vrede en voldoening aanbiedt en de belofte van het nog te komen eeuwigdurende vreugderijk: het Koninkijk van God.

Op deze site, gecreëerd door Marcus Ampe voor de Vrije Belgische Christadelphians, of Broeders in Christus, zijn in oktober 2012 de vroegere berichten uit de MSN Groepen en Multiply samen gebracht en terug zichtbaar gemaakt voor het algemeen publiek.

Meerdere linken in de vroegere artikelen zullen vermoedelijk niet werken, maar u kan de titel dan kopiëren en plakken in het "Zoek" venster om zo bij het juiste artikel te komen. Ik maakte er werk van om de artikelen vanaf 2005 terug te editen en daarin de linken te vernieuwen, zodat zij terug zouden werken. Maar dit vroeg zo veel tijd dat ik het heb opgegeven. Daarom verzoek ik mij te verontschuldigen indien u een link tegen komt die niet meer werkt.

Vanaf 26 oktober 2012 is deze website opengesteld naar het publiek en zullen er in de toekomst nog enkele artikelen bij komen. Maar de meerderheid van de teksten zullen nu geplaatst worden op de site van de Vlaamse Broeders in Christus of Christadelphians en op de kerkgemeenschapssite
Christadelphian Ecclesia.

Graag ontmoeten wij u daar voor meerdere artikelen.

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