|How Should We Prepare Our Children for War?|
|How Should We Prepare Our Children for War?|
The phrase “moveable feast,” while popularized by Ernest Hemingway’s memoir, refers primarily to the holidays surrounding Passover and Easter. Although “Easter” is not a biblical word, Passover is a major holiday in the Jewish calendar. The origins of the festival, while disputed among scholars, are narrated in the biblical texts in Exodus 12–13Add a Comment
“The answers are in Washington’s Bible!” Katrina shouts as Moloch stirs the dark, swirling clouds that will seal her once again in Purgatory. Her husband, Ichabod Crane, stands watching, unable to help as his wife is swallowed up in a world that he can only reach in dreams and visions. Ichabod has been resurrected from the dead in the twenty-first century and faces Death himself in the form of the headless horseman of Sleepy Hollow.Add a Comment
|365 Devotions for Peace|
by Cheri Cowell
I get quite a few requests to review items on my blog - some jump out at me and some don't. This one, however, was one that I truly hoped I'd make it on the blog review team. The Apologetics Study Bible for Students is one I wish we'd had when my boys were younger. One of my sons has been deep into theology and apologetics since he could read - he just devoured anything on these topics and he would have thoroughly enjoyed this Bible as a reference tool he could sink his teeth into! The articles in the Bible (120 of them) are written by some of today's leading Christian thinkers and they deal with some of the big questions - Homosexuality, Yoga, New Age Movement, Cloning, Gambling, Scientology, Rape and Incest and more. The articles are thoughtful and well-written and give our teens some great topics to ponder. The Bible is created to be appealing to teens - both the design and layout. We also thought the Twisted Scripture articles were great! These are written to discuss topics that current religious movements use to twist Scripture and go against historic Christian teaching. This is another area where we want to strengthen our kids' faith in the world in which we live.
The other thing we loved about this Bible is the resource library of videos online. There are videos still yet to be added - but some there already as well that answer the tough questions in video format - you can stream them or download them OR even share to social media. I was excited with the quality of the videos and the topics they covered. http://www.apologeticsbible.com/video-archive/
Don't forget to enter the Confident Faith Sweepstakes while you are surfing - this is a great contest when you can win a Bible, mini apologetic library or even a trip! https://app.promo.eprize.com/confidentfaith/
ADDED BONUS - I was told I could give away a copy as well here on my blog! So - you get an entry for commenting below. AND leave a separate message for each social media platform you share this giveaway on and you will get additional entries. Winners will be chosen on August 7!
There are scenes in the Bible that cause a visceral reaction for even the most disinterested reader. As we view the Garden of Gethsemane in our mind’s eye, we see one of Jesus’ closest companions, Judas Iscariot, leading a band of men. He smiles broadly, “Rabbi!,” greeting Jesus with a kiss. The kiss, that universal sign of intimacy and affection, lands on Jesus like a knife twisting in the back.
The post Good Friday: divine abandonment or Trinitarian performance? appeared first on OUPblog.Add a Comment
I remember the Passover Seder as a very special time. My brothers and I got new clothes that we had to save specially until that evening; this heightened our sense of anticipation and symbolized the special nature of this holiday. I can still envision preparing for Passover in the Orthodox home of my childhood: I remember the frenzied work of emptying out all our cabinets, packing up the food we ate for the other 357 days of the year and lining all the cabinets, the stove, and the refrigerator with extra thick aluminum foil.Add a Comment
|A Father's Love|
Once again I had the honor of being substitute preacher at Second Presbyterian Church in Oil City. While we’ve been without a pastor we elders have stepped up and taken turns at the pulpit. Our new pastor, Rev. Greg Gillispie, will take over in July.
This time around my subject was the stoning of Saint Stephen and the introduction of that one-man paramilitary wing of the Sanhedrin, Saul—found in Acts 7:55-60.
My talk centered around storytelling—particularly visual storytelling. Here you can see character designs for Stephen and Saul; an explanation of character arc used Dorothy from Wizard of Oz, Lightning McQueen from Cars, and Walter White from Breaking Bad; Saul’s Road to Damascus moment; and Saint Paul who shaped the young Christian Church through his writings.
This was some of the best fun I’ve had speaking in front of a group. I am grateful for a supportive and forgiving congregation! Best wishes & welcome to Rev. Gillispie.
I have a "Letters from God" journal where I keep any promise of God I come across in the Bible. These promises bring me so much comfort, especially when I remember that God has never gone back on a promise and He never will. Never. So for Inspirational Sunday, I'd like to post those promises. May they bring you as much comfort as they have brought me.
Are you tired? Weary? Weak? Then put your hope in Me. I will give you strength when you are weary and power when you are weak. If you are tired, I will renew your strength. You will soar like eagles. You will run without growing weary and walk without growing faint. All you need to do is put your trust in Me.
Love, your Father
Yes, I am tired, weary, and weak. I don't have the energy to go on. But I thank you that I can find my strength in You. You have promised that, if I put my hope in You, I will be strengthened and given power. Thank you for giving me eagle's wings. Thank you for giving me the strength to go on. Thank you for allowing to run and walk this race called life without growing weary or faint. Thank you!
Love, Your princess
There is a pressing need to re-establish a cultural narrative for science. At present we lack a public understanding of the purpose of this deeply human endeavour to understand the natural world. In debate around scientific issues, and even in the education and presentation of science itself, we tend to overemphasise the most recent findings, and project a culture of expertise.
The cost is the alienation of many people from experiencing what the older word for science, “natural philosophy” describes: the love of wisdom of natural things. Science has forgotten its story, and we need to start retelling it.
To draw out the long narrative of science, there is no substitute for getting inside practice – science as the recreation of a model of the natural world in our minds. But I have also been impressed by the way scientists resonate with very old accounts nature-writing – such as some of the Biblical ancient wisdom tradition. To take a specific example of a theme that takes very old and very new forms, the approaches to randomness and chaos are being followed today in studies of granular media (such as the deceptively complex sandpiles) and chaotic systems.
These might be thought of as simplified approaches to ‘the earthquake’ and ‘the storm’, which appear in the achingly beautiful nature poetry of the Book of Job, an ancient text also much concerned with the unpredictable side of nature. I have often suggested to scientist-colleagues that they read the catalogue of nature-questions in Job 38-40, to be met with their delight and surprise. Job’s questioning of the chaotic and destructive world becomes, after a strenuous and questioning search in which he is shown the glories of the vast cosmos, a source of hope, and a type of wisdom that builds a mutually respectful relationship with nature.
Reading this old nature-wisdom through the experience of science today indicates a fresh way into other conflicted territory. For, rather than oppose theology and science, a path that follows a continuity of narrative history is driven instead to derive what a theology of science might bring to the cultural problems of science with which we began. In partnership with a science of theology, it recognises that both, to be self-consistent, must talk about the other. Neither in conflict, nor naively complementary, their stories are intimately entangled.
The strong motif that is the idea of science as the reconciliation of a broken human relationship with nature. Science has the potential to replace ignorance and fear of a world that can harm us and that we also can harm, by a relationship of understanding and care. The foolishness of thoughtless exploitation can be replaced by the wisdom of engagement. This is neither a ‘technical fix’, nor a ‘withdrawal from the wild’, two equally unworkable alternatives criticised recently by Bruno Latour in a discussion of environmentalism in the 21st century.
Latour’s hunch that rediscovered religious material might point the way to a practical alternative begins to look well-founded. Nor is such ‘narrative for science’ confined to the political level; it has personal, cultural and educational consequences too that might just meet Barzun’s missing sphere of contemplation.
Can science be performative? Could it even be therapeutic?
George Steiner once wrote, “Only art can go some way towards making accessible, towards waking into some measure of communicability, the sheer inhuman otherness of matter…”
Perhaps science can do that too.
Tom McLeish is Professor of Physics and Pro-Vice-Chancellor for Research at University of Durham, and a Fellow of the Institute of Physics, the Royal Society of Chemistry, the American Physical Society and the Royal Society. He is the author of Faith and Wisdom in Science.
We print many different types of bibles here at Oxford University Press, one popular line being our Book of Common Prayer. While this text is used worldwide, you may not know about its interesting history. From the fact that there are a half a dozen books in print with this title, or perhaps that it is not so much a collection of prayers as a sort of “script” to be used, there is much you may not know about this text. Take our quiz below to learn more.
Alyssa Bender is a marketing coordinator at Oxford University Press. She works on religion books in the Academic/Trade and Reference divisions, as well as Bibles.
Nearly three hundred years since his death, Isaac Newton is as much a myth as a man. The mythical Newton abounds in contradictions; he is a semi-divine genius and a mad alchemist, a somber and solitary thinker and a passionate religious heretic. Myths usually have an element of truth to them but how many Newtonian varieties are true? Here are ten of the most common, debunked or confirmed by the evidence of his own private papers, kept hidden for centuries and now freely available online.
10. Newton was a heretic who had to keep his religious beliefs secret.
True. While Newton regularly attended chapel, he abstained from taking holy orders at Trinity College. No official excuse survives, but numerous theological treatises he left make perfectly clear why he refused to become an ordained clergyman, as College fellows were normally obliged to do. Newton believed that the doctrine of the Trinity, in which the Father, the Son and the Holy Ghost were given equal status, was the result of centuries of corruption of the original Christian message and therefore false. Trinity College’s most famous fellow was, in fact, an anti-Trinitarian.
9. Newton never laughed.
False, but only just. There are only two specific instances that we know of when the great man laughed. One was when a friend to whom he had lent a volume of Euclid’s Elements asked what the point of it was, ‘upon which Sir Isaac was very merry.’ (The point being that if you have to ask what the point of Euclid is, you have already missed it.) So far, so moderately funny. The second time Newton laughed was during a conversation about his theory that comets inevitably crash into the stars around which they orbit. Newton noted that this applied not just to other stars but to the Sun as well and laughed while remarking to his interlocutor John Conduitt ‘that concerns us more.’
8. Newton was an alchemist.
True. Alchemical manuscripts make up roughly one tenth of the ten million words of private writing that Newton left on his death. This archive contains very few original treatises by Newton himself, but what does remain tells us in minute detail how he assessed the credibility of mysterious authors and their work. Most are copies of other people’s writings, along with recipes, a long alchemical index and laboratory notebooks. This material puzzled and disappointed many who encountered it, such as biographer David Brewster, who lamented ‘how a mind of such power, and so nobly occupied with the abstractions of geometry, and the study of the material world, could stoop to be even the copyist of the most contemptible alchemical work, the obvious production of a fool and a knave.’ While Brewster tried to sweep Newton’s alchemy under the rug, John Maynard Keynes made a splash when he wrote provocatively that Newton was the ‘last of the magicians’ rather than the ‘first king of reason.’
7. Newton believed that life on earth (and most likely on other planets in the universe) was sustained by dust and other vital particles from the tails of comets.
True. In Book 3 of the Principia, Newton wrote extensively how the rarefied vapour in comet’s tails was eventually drawn to earth by gravity, where it was required for the ‘conservation of the sea, and fluids of the planets’ and was most likely responsible for the ‘spirit’ which makes up the ‘most subtle and useful part of our air, and so much required to sustain the life of all things with us.’
6. Newton was a self-taught genius who made his pivotal discoveries in mathematics, physics and optics alone in his childhood home of Woolsthorpe while waiting out the plague years of 1665-7.
False, though this is a tricky one. One of the main treasures that scholars have sought in Newton’s papers is evidence for his scientific genius and for the method he used to make his discoveries. It is true that Newton’s intellectual achievement dwarfed that of his contemporaries. It is also true that as a 23 year-old, Newton made stunning progress on the calculus, and on his theories of gravity and light while on a plague-induced hiatus from his undergraduate studies at Trinity College. Evidence for these discoveries exists in notebooks which he saved for the rest of his life. However, notebooks kept at roughly the same time, both during his student days and his so called annus mirabilis, also demonstrate that Newton read and took careful notes on the work of leading mathematicians and natural philosophers, and that many of his signature discoveries owe much to them.
5. Newton found secret numerological codes in the Bible.
True. Like his fellow analysts of scripture, Newton believed there were important meanings attached to the numbers found there. In one theological treatise, Newton argues that the Pope is the anti-Christ based in part on the appearance in Scripture of the number of the name of the beast, 666. In another, he expounds on the meaning of the number 7, which figures prominently in the numbers of trumpets, vials and thunders found in Revelation.
4. Newton had terrible handwriting, like all geniuses.
False. Newton’s handwriting is usually clear and easy to read. It did change somewhat throughout his life. His youthful handwriting is slightly more angular, while in his old age, he wrote in a more open and rounded hand. More challenging than deciphering his handwriting is making sense of Newton’s heavily worked-over drafts, which are crowded with deletions and additions. He also left plenty of very neat drafts, especially of his work on church history and doctrine, which some considered to be suspiciously clean, evidence, said his 19th century cataloguers, of Newton’s having fallen in love with his own hand-writing.
3. Newton believed the earth was created in seven days.
True. Newton believed that the Earth was created in seven days, but he assumed that the duration of one revolution of the planet at the beginning of time was much slower than it is today.
2. Newton discovered universal gravitation after seeing an apple fall from a tree.
False, though Newton himself was partly responsible for this myth. Seeking to shore up his legacy at the end of his life, Newton told several people, including Voltaire and his friend William Stukeley, the story of how he had observed an apple falling from a tree while waiting out the plague in Woolsthorpe between 1665-7. (He never said it hit him on the head.) At that time Newton was struck by two key ideas—that apples fall straight to the center of the earth with no deviation and that the attractive power of the earth extends beyond the upper atmosphere. As important as they are, these insights were not sufficient to get Newton to universal gravitation. That final, stunning leap came some twenty years later, in 1685, after Edmund Halley asked Newton if he could calculate the forces responsible for an elliptical planetary orbit.
1. Newton was a virgin.
Almost certainly true. One bit of evidence comes via Voltaire, who heard it from Newton’s physician Richard Mead and wrote it up in his Letters on England, noting that unlike Descartes, Newton was ‘never sensible to any passion, was not subject to the common frailties of mankind, nor ever had any commerce with women.’ More substantively, there is Newton’s lifelong status as a self-proclaimed godly bachelor who berated his friend Locke for trying to ‘embroil’ him with women and who wrote passionately about how other godly men struggled to tame their lust.
Sarah Dry is a writer, independent scholar, and a former post-doctoral fellow at the London School of Economics. She is the author of The Newton Papers: The Strange and True Odyssey of Isaac Newton’s Manuscripts. She blogs at sarahdry.wordpress.com and tweets at @SarahDry1.
|Is Your Family's Faith Like a Fairy Tale?|
In Dreams: A Way to Listen to God Morton Kelsey says, “…the Church has developed no theory that can bring the spiritual world closer to human beings.” This is a powerful statement. One would think that it would be a primary function of Christian religions to do this. Instead, the mainline Christian churches have traditionally offered biblical and theological studies which provide intellectual and cultural understandings of Christianity, but have moved away from experiential forms of spirituality which might let us personally “taste and see” the glory of God. I think this is one reason so many people have left mainstream Christianity to explore yoga, meditation and other experiential approaches to connecting to something greater. Yet, as Kelsey points out in his book, dreams have always been part of the Judeo-Christian tradition, and he heartily recommends using them as a spiritual methodology to bring the spiritual world closer to us.
It’s not like the spiritual world isn’t trying to contact us. It does so nightly in our dreams! But how few people make an attempt to remember their dreams, and of those who do, how few make it a practice to honor, record, reflect and learn from their dreams?
One only has to pick up a Bible and see the frequent references to dreams and the important role they played in shaping people’s lives. People who could interpret dreams, like Joseph and Daniel, were held in high esteem because it was thought that God spoke through dreams. In the Bible, the information received in dreams is shown to be very important such as in predicting times of flood or famine or helping a person in need. Joseph, the husband of Mary, was one of many who received an important message in a dream. He was told to not worry in taking Mary as his wife since the child she had conceived came in a most unusual way. All these characters in the Bible worked with and let dreams shape their lives—even when their lives depended upon it.
Perhaps, if we let God into our lives through our dreams, our lives would take on a much greater meaning and significance compared to the trivial and myopic views we hold in an uninformed waking life that is often driven by the demands of others as well as egoistic and material needs.
On (and off) the drawing board:Add a Comment
Everyone talks about the Bible, though few have read it cover to cover. This is not surprising—some sections of the Bible are difficult to understand without a commentary, others are tedious, and still others are boring. That is why annotated Bibles were created—to help orient readers as they read through the Bible or look into what parts of it mean. For those who have not read the Bible cover-to-cover—and even for many who have—here are some common misconceptions about the Hebrew Bible.
1. The Ten Commandments are the most important part of the Bible.
No biblical text calls them the Bible’s most important part. Various prophetic texts such as Ezekiel 18 summarize righteous behavior, but most of these do not refer to the Ten Commandments. In fact, the English term “Ten Commandments” is a misnomer from a Jewish perspective, since in the Jewish enumeration, “I am the LORD your God…” is the first divine utterance in Exodus 20 and Deuteronomy 5, and it is not a commandment at all. Thus, Jews prefer to call these the Decalogue, “the ten sayings,” which reflects the Hebrew aseret hadevarim (Exodus 24:38; Deuteronomy 4:13; 10:4).
2. We know what the original text of the Bible is.
Like all texts transmitted in antiquity, the Bible in its earliest stages of transmission was fluid. Scribes changed books that became part of the Bible accidentally and on purpose; this is now clear from evidence of the Dead Sea Scrolls.
3. The Hebrew Bible and the Old Testament are different names for the same books.
The Jewish Hebrew Bible and the Protestant Old Testament contain the same books, but in a different order—and order matters. The Catholic Old Testament is larger than the Jewish Hebrew Bible and the Protestant Old Testament. It contains the Apocrypha—select Jewish Hellenistic [Greek] Writings such as Sirach, Tobit, and Maccabees—and in two cases, Esther and Daniel, the Catholic book is larger than the Hebrew book, containing material found in the Greek texts of these works, but not in the Hebrew.
Different religious groups have different orders to the Bible. Christians typically divide the Old Testament into four sections (Law [=Torah], historical books, wisdom and poetic books, prophetic books), while Jews divide the Hebrew Bible into three sections: Torah, Nevi’im [prophets] and Ketuvim [writings]. Both of these ways of ordering biblical texts probably reflect different ancient Jewish orders that ultimately helped to define Jewish versus Christian identity. In addition, Jewish manuscripts show many different orders of the final section, Ketuvim, and the Babylonian Talmud notes an order of Nevi’im that is different than the more commonly used.
5. Everything in a prophetic book is by that prophet.
Many prophetic books contain titles or superscriptions, as in Jeremiah 1:1-3: “The words of Jeremiah son of Hilkiah, one of the priests at Anathoth in the territory of Benjamin. The word of the LORD came to him in the days of King Josiah son of Amon of Judah, in the thirteenth year of his reign, and throughout the days of King Jehoiakim son of Josiah of Judah, and until the end of the eleventh year of King Zedekiah son of Josiah of Judah, when Jerusalem went into exile in the fifth month.” However, we never have the autographs of individual prophets, and often their disciples and others added material to early forms of prophetic books, in the names of the prophet himself!
6. The Bible is history.
The modern concept of history, judged by whether or not it gets the facts right, is by and large a modern conception. In the past, all peoples told stories set in the past for a variety of reasons, e.g. to entertain, to enlighten, but rarely to recreate what actually happened. Archaeologists have uncovered many cases where the biblical account disagrees with the archaeological account, or with what we might know from other ancient Near Eastern texts.
7. All of the Psalms are by King David.
About half of the psalms in Psalms contain the word ledavid, “to/of David,” in their first sentence. But many do not. Some are anonymous, while others are explicitly attributed to other figures such as Asaph (50, 73-81). We are not even sure how ledavid should be translated—does it mean to attribute authorship to David, or might it mean “in the style of David”? Furthermore, none of the psalms reflects tenth century Hebrew, the Hebrew of the period in which David was purported to have lived, and several psalms refer to events long after that period (see e.g. Psalm 126:1). In fact, scholars do not attribute any of Psalms to King David. And at least in Jewish tradition, attributing all of the Psalter to David is not dogma, and several medieval scholars acknowledge the existence of later psalms.
The post Seven common misconceptions about the Hebrew Bible appeared first on OUPblog.
Moses and Pharaoh are returning to the big screen in Ridley Scott’s seasonal blockbuster, Exodus: Gods and Kings. With a $200m budget and Christian Bale in the leading role, the British director will hope to replicate the success of Gladiator (where he resurrected the sword and sandals genre) and surpass the shock and awe of Cecil B. DeMille’s The Ten Commandments. Even before its release, the movie sparked controversy. The casting of white actors as Egyptians provoked charges of racial discrimination; describing Moses as ‘barbaric’ and ‘schizophrenic’ did not endear the leading actor to traditional believers; and casting a truculent young boy as the voice of Yahweh was bound to raise eyebrows. In other respects, the storyline remains traditional. Indeed, the film follows a long tradition of interpretation by presenting the Exodus as a political saga of slavery and liberation. 600,000 slaves are delivered as an oppressive empire is overwhelmed by divine power.
This political reading of the biblical epic will be familiar to anyone who has studied its remarkable reception history. In Christian preaching, liturgy and hymnology, Exodus has been read as spiritual typology — Israel points forward to the Church, Pharaoh’s Egypt to enslavement by Satan, Moses to the Messiah, the Red Sea to salvation, the Wilderness Wanderings to earthly pilgrimage, the Promised Land to heavenly rest.
Yet there has been an almost equally potent tradition of reading Exodus politically. It originated with Eusebius of Caesarea in the fourth century, who hailed the Emperor Constantine as a Mosaic deliverer of the persecuted Church. It took on new intensity when the Protestant Reformation was promoted as liberation from ‘popish bondage’. As a vulnerable minority, European Calvinists identified with the oppressed children of Israel in Egypt and then celebrated national reformations in Britain and the Netherlands as a new exodus. The title page of the Geneva Bible (1560) pictured the Israelites pinned against the Red Sea by the chariots and horsemen of Pharaoh, the moment before their deliverance. Deliverance became a keyword in Anglophone political rhetoric, a term that fused Providence and Liberation.
Over the coming centuries, this Protestant reading of Exodus would go through some surprising twists. The Reformers had sought deliverance from the Papacy, but radical Puritans condemned intolerant Protestant clergy as ‘Egyptian taskmasters’. Rhetoric that had once been trained on ecclesiastical oppression was turned against ‘political slavery’, as revolutionaries in 1649, 1688 and 1776 co-opted biblical narrative. For Oliver Cromwell, Israel’s journey from Egypt through the Wilderness towards Canaan was ‘the only parallel’ to the course of English Revolution. For John Milton, tolerationist and republican, England’s Exodus led to ‘civil and religious liberty’, a phrase coined in Cromwellian England. The most startling development occurred during the American Revolution, when Patriots unleashed the language of slavery and deliverance against ‘the British Pharaoh’, George III. The contradiction between their libertarian rhetoric and American slaveholding galvanized the nascent anti-slavery movement on both sides of the Atlantic. Black Protestants now seized upon Exodus and the language of deliverance. ‘For the first time in history’, writes historian John Saillant, ‘slaves had a book on their side’.
African Americans inhabited the story like no other people before them. When they fled from slavery and segregation and migrated to the North, they consciously re-enacted the Exodus. In slave revolts and in the American Civil War they called on God for deliverance from Egyptian taskmasters. In the spiritual ‘Go Down Moses’, they re-imagined the United States as ‘Egyptland’, throwing into question the biblical construction of the nation as an ‘American Zion’. They sang of a deliverer who would tell old Pharaoh, ‘Let my People go’. They celebrated the abolition of the slave trade, West Indian emancipation, and Lincoln’s Emancipation Proclamation by recalling the song of Moses and Miriam at the Red Sea.
The black use of Exodus was not without its ironies. It owed more than has been recognized to the long tradition of Protestant Exodus politics, albeit reworked and subverted. African Americans took pride in the fact that Moses married an Ethiopian (Numbers 12:1), but they were embarrassed by the sanction given to slavery in the Mosaic Law, and by the Hebrews’ oppression at the hands of African Pharaohs. Yet Exodus spoke to African American experience like no other text. Like the Children of Israel, their Red Sea moment was followed by a long and bitter Wilderness experience. On the night before his assassination, Martin Luther King Jr assured his black audience that he had ‘seen the Promised Land’. Barack Obama talked of ‘the Joshua Generation’ completing the work of King’s ‘Moses Generation’, but the land of milk and honey can still seem like a distant prospect.
Heading image: Dura Europos Synagogue wall painting showing the Hebrews leaving Egypt. Adaptation by Gill/Gillerman slides collection, Yale. Public domain via Wikimedia Commons.
The post Moses the liberator: Exodus politics from Eusebius to Martin Luther King Jr. appeared first on OUPblog.
I hope you’ll take time to listen to these audio teachings, if not here, then perhaps you’ll consider downloading them and taking them with you?
What the Bible really says about Death, Judgment, Rewards, Heaven, and the Future Life on a Restored Earth. God originally planned for mankind to live on earth, and His plan, though postponed by sin, will not be thwarted – it will come to pass in the future when a new earth is created. The Christian’s Hope shows from Scripture that each Christian will be rewarded in the coming world in direct proportion to the quality of how he lives for God in this world.
Click the arrow to listen to the Acknowledgements/Prayer/Introduction.
Click the arrow to listen to Our Valuable Anchor.
A Biblical Look at “Hope”
In order to properly understand the Christian’s hope, it is important to examine the exact meaning of the word “hope.” “Hope” means “a desire for, or an expectation of, good, especially when there is some confidence of fulfillment.” It is used that way both in common English and in the Bible. However, the Bible often uses the word “hope” in another way—to refer to the special expectation of good that God has in store for each Christian in the future. This includes the “Rapture,” receiving a new, glorified body, and living forever in Paradise. Today, the ordinary use of “hope” allows for the possibility that what is hoped for will not come to pass. However, when the Bible uses the word “hope” to refer to things that God has promised, the meaning of “hope” shifts from that which has a reasonable chance of coming to pass to that which will absolutely come to pass. To be a useful anchor, hope must hold fast.
Living in our rental house is not the only change we’ve been making in Roy’s life – we’ve been teaching him Christianity 101.
He’s been going to church with first his mom (Kevin’s grandmother) and then with Kevin’s parents all his life. And I’m not knocking church – it’s great if you’re getting something out of it. And by that I mean, you’re studying God’s word and learning how, and why, God wants you to live a certain way. It’s a great place to fellowship with other Christians and to make life-long friends. God wants us to fellowship with other Christians.
However. If you dread Church, or you’re not getting anything out of the lectures pastors give, then perhaps it’s time to step back and re-evaluate why you’re going or why you’re not receiving God’s wonderful messages.
That’s where we are with Roy. Roy’s churches have continued to use the King’s James version of the bible. And there’s nothing wrong with the King’s James version, it’s just an antiquated language that is not used anymore. It’s hard for people to understand because we don’t use that language anymore. And because people don’t understand the language (or the culture in which the Bible was written), then people just assume that the Bible is not meant for us to understand.
AND THAT’S BULL HOCKEY.
God WANTS us to know how to read the Bible. He wants us to live our lives by rules laid out in the Bible. He gives us examples of how to live our lives and what can happen if we choose NOT to live by his rules. If we don’t live our lives by His rules, then he is unable to protect us against Satan’s tricks. And of course, it’s Satan’s goals to trick people into thinking they are incapable of understanding the Bible because then he will swoop in and create havoc in our lives.
So. Roy has made the decision of NOT going to church for a while and sitting with us when we have Bible study at our house every Sunday evening after dinner. We watch a few videos from the Truth or Tradition YouTube channel and then we all take turns reading out of the New International Version of the Bible. He made the decision to not go to church because he never felt like he understood anything that was taught. Too many churches focus on the hell and damnation of the Bible and though that is part of God’s word, it’s a VERY SMALL part of God’s word. Or worse, pastors will pick and choose verses out of the Bible, taking them completely out of context, and use them to their own advantage. The first time I realized that was happening was the last time I set foot in a church. I have NO INTENTIONS of going back to church – ever.
God is about love and teaching us humility, compassion, forgiveness and HOW TO LOVE OTHERS. How is anyone expected to be inspired or moved into helping others when all they are fed every Sunday is scary crap about Satan and being fried alive in hell?
Think about it.
Anyway. After watching a video, I asked Kevin to bring up one of their older videos (we have it set up where we watch YouTube on our TV and Kevin controls it with his phone – TECHNOLOGY RULES!) where they talk about HOW to read and understand the bible. Kevin brought up this video:
We’ve been watching Truth or Tradition videos for as long as they’ve been making them and somehow, we missed this one. What a COOL summary of the Bible!!
And we started talking about buying Roy a Bible that he can understand – more like a children’s bible. I wouldn’t mind having a children’s bible to read the basic stories myself. I’m not even sure I know all of the basic stories, to be perfectly honest.
I think all of us, deep down, are searching for something in our lives. Whether that’s the meaning of life, how to make our marriages successful, how to raise a God-fearing child (and God-fearing is actually, more accurately translated, into RESPECTING GOD), how to seek forgiveness or how to cultivate patience … learning God’s word, living a Godly life, tends to satisfy that hunger and produce peace.
Don’t believe me? Try it. What have you got to lose?
*Oh, by the way – I just found out they have an iPhone/Android app. Which I downloaded and am looking forward to using on-the-go.
|Bibles Removed From N.C. Church|