This actor rejected a role worth Rs 2000 crore in the world's highest-grossing film ever.

A Supreme Court (SC) bench of justices B.R. Gawai and K. Viswanathan, on Wednesday, pronounced verdict on 'bulldozer justice', emphasising fairness in criminal justice system.

As I was watching some news last night, I saw this story on the Rachel Maddow show - and frankly, it's a bit creepy. I usually stop watching news by that late hour - else the children run screaming from the information overload. It concerns The Family, founded by Nazi-sympathizer, Abraham Vereide. As I was watching, I was figuring - 70 years ago? Um, right around the time all this gooblygook with William Branham started and the Manifest Sons of God. Actually, it is quite possible that these two crossed paths. (You may also want to check out this site as well.) -- Remember, these men who live in this house, all powerful, must surrender to being shepherded by another - and consider themselves 'chosen.' In other words, they may do as they choose for they are chosen for greatness in God, and will receive forgiveness. -- Note, from the above article: "At the 1990 National Prayer Breakfast, George H.W. Bush praised Doug Coe for what he described as "quiet diplomacy, I wouldn't say secret diplomacy," as an "ambassador of faith." Coe has visited nearly every world capital, often with congressmen at his side, "making friends" and inviting them back to the Family's unofficial headquarters, a mansion (just down the road from Ivanwald) that the Family bought in 1978 with $1.5 million donated by, among others, Tom Phillips, then the C.E.O. of arms manufacturer Raytheon, and Ken Olsen, the founder and president of Digital Equipment Corporation." -- One of the things that we must endeavor to do, is to make sure that we do not come off sounding like conspiracy theories. I detest them - they destroy when we should build up. They weaken us, because rarely ever are they true. First and foremost, this is not a conspiracy theory, nor a conspiracy in reality. What it is, is a horrible use of the gospel - something that men have been doing since it was first laid down. It takes the message of Christ and turns it into something political, something disgusting, something human. -- Instead of calling to sin, these people think themselves above the mercy of Christ. If we are chosen, then we are chosen to repentance. -- While the connection here between Ensign and Sandford will go unnoticed, it is well remembered that the Dominionists have stated time and time again that they seek to bring about a government of [Anti] Christ built on seven interconnected mountains - one of them being politics. Where else to start but politicians.

Background: Welsh Revival - In 1904, the Welsh Revival took place, during which approximately 100,000 people in Wales joined the movement. Internationally, evangelical Christians took this event to be a sign that a fulfillment of the prophecy in the Bible's book of Joel, chapter 2:23-29 was about to take place. Joseph Smale, pastor of the First Baptist Church in Los Angeles, went to Wales personally in order to witness the revival. Upon his return to Los Angeles, he attempted to ignite a similar event in his own congregation. His attempts were short-lived, and he eventually left First Baptist Church to found First New Testament Church, where he continued his efforts. During this time, other small-scale revivals were taking place in Minnesota, North Carolina, and Texas. By 1905, reports of speaking in tongues, supernatural healings, and significant lifestyle changes accompanied these revivals. As news spread, evangelicals across the United States began to pray for similar revivals in their own congregations. -- Los Angeles: In 1905, William J. Seymour, the one-eyed 34 year old son of former slaves, was a student of well-known Pentecostal preacher Charles Parham and an interim pastor for a small holiness church in Houston, Texas. Neely Terry, an African American woman who attended a small holiness church pastored by Julia Hutchins in Los Angeles, made a trip to visit family in Houston late in 1905. While in Houston, she visited Seymour's church, where he preached the baptism of the Holy Spirit with the evidence of speaking in tongues, and though he had not experienced this personally, Terry was impressed with his character and message. Once home in California, Terry suggested that Seymour be invited to speak at the local church. Seymour received and accepted the invitation in February 1906, and he received financial help and a blessing from Parham for his planned one-month visit. -- Seymour arrived in Los Angeles on February 22, 1906, and within two days was preaching at Julia Hutchins' church at the corner of Ninth Street and Santa Fe Avenue. During his first sermon, he preached that speaking in tongues was the first biblical evidence of the inevitable baptism in the Holy Spirit. On the following Sunday, March 4, he returned to the church and found that Hutchins had padlocked the door. Elders of the church rejected Seymour's teaching, primarily because he had not yet experienced the blessing about which he was preaching. Condemnation of his message also came from the Holiness Church Association of Southern California with which the church had affiliation. However, not all members of Hutchins' church rejected Seymour's preaching. He was invited to stay in the home of congregation member Edward S. Lee, and he began to hold Bible studies and prayer meetings there. -- Seymour and his small group of new followers soon relocated to the home of Richard and Ruth Asberry at 214 North Bonnie Brae Street. White families from local holiness churches began to attend as well. The group would get together regularly and pray to receive the baptism of the Holy Spirit. On April 9, 1906, after five weeks of Seymour's preaching and prayer, and three days into an intended 10-day fast, Edward S. Lee spoke in tongues for the first time. At the next meeting, Seymour shared Lee's testimony and preached a sermon on Acts 2:4 and soon six others began to speak in tongues as well, including Jennie Moore, who would later become Seymour's wife. A few days later, on April 12, Seymour spoke in tongues for the first time after praying all night long. -- News of the events at North Bonnie Brae St. quickly circulated among the African American, Latino and White residents of the city, and for several nights, various speakers would preach to the crowds of curious and interested onlookers from the front porch of the Asberry home. Members of the audience included people from a broad spectrum of income levels and religious backgrounds. Hutchins eventually spoke in tongues as her whole congregation began to attend the meetings. Soon the crowds became very large and were full of people speaking in tongues, shouting, singing and moaning. Finally, the front porch collapsed, forcing the group to begin looking for a new meeting place. A resident of the neighborhood described the happenings at 214 North Bonnie Brae with the following words: They shouted three days and three nights. It was Easter season. The people came from everywhere. By the next morning there was no way of getting near the house. As people came in they would fall under God's power; and the whole city was stirred. They shouted until the foundation of the house gave way, but no one was hurt. -- Azusa Street: Conditions - The group from Bonnie Brae Street eventually discovered an available building at 312 Azusa Street in downtown Los Angeles, which had originally been constructed as an African Methodist Episcopal Church in what was then a black ghetto part of town. The rent was $8.00 per month. A newspaper referred to the downtown Los Angeles building as a "tumble down shack". Since the church had moved out, the building had served as a wholesale house, a warehouse, a lumberyard, stockyards, a tombstone shop, and had most recently been used as a stable with rooms for rent upstairs. It was a small, rectangular, flat-roofed building, approximately 60 feet (18 m) long and 40 feet (12 m) wide, totaling 4,800 square feet (450 m2), sided with weathered whitewashed clapboards. The only sign that it had once been a house of God was a single gothic-style window over the main entrance. -- Discarded lumber and plaster littered the large, barn-like room on the ground floor. Nonetheless, it was secured and cleaned in preparation for services. They held their first meeting on April 14, 1906. Church services were held on the first floor where the benches were placed in a rectangular pattern. Some of the benches were simply planks put on top of empty nail kegs. There was no elevated platform, as the ceiling was only eight feet high. Initially there was no pulpit. Frank Bartleman, an early participant in the revival, recalled that "Brother Seymour generally sat behind two empty shoe boxes, one on top of the other. He usually kept his head inside the top one during the meeting, in prayer. There was no pride there.... In that old building, with its low rafters and bare floors..." -- The second floor at the now-named Apostolic Faith Mission housed an office and rooms for several residents including Seymour and his new wife, Jennie. It also had a large prayer room to handle the overflow from the altar services below. The prayer room was furnished with chairs and benches made from California Redwood planks, laid end to end on backless chairs. -- The Apostolic Faith Mission on Azusa Street, now considered to be the birthplace of Pentecostalism. -- By mid-May 1906, anywhere from 300 to 1,500 people would attempt to fit into the building. Since horses had very recently been the residents of the building, flies constantly bothered the attendees. People from a diversity of backgrounds came together to worship: men, women, children, black, white, Hispanic, Asian, rich, poor, illiterate, and educated. People of all ages flocked to Los Angeles with both skepticism and a desire to participate. The intermingling of races and the group's encouragement of women in leadership was remarkable, as 1906 was the height of the "Jim Crow" era of racial segregation, and fourteen years prior to women receiving suffrage in the United States. -- Birth of Pentecostal movement: By the end of 1906, most leaders from Azusa Street had spun off to form other congregations, such as the 51st Street Apostolic Faith Mission, the Spanish AFM, and the Italian Pentecostal Mission. These missions were largely composed of immigrant or ethnic groups. The Southeast United States was a particularly prolific area of growth for the movement, since Seymour's approach gave a useful explanation for a charismatic spiritual climate that had already been taking root in those areas. Other new missions were based on preachers who had charisma and energy. Nearly all of these new churches were founded among immigrants and the poor. -- Many existing Wesleyan-holiness denominations adopted the Pentecostal message, such as the Church of God (Cleveland, Tennessee), the Church of God in Christ, and the Pentecostal Holiness Church. The formation of new denominations also occurred, motivated by doctrinal differences between Wesleyan Pentecostals and their Finished Work counterparts, such as the Assemblies of God formed in 1914 and the Pentecostal Church of God formed in 1919. An early doctrinal controversy led to a split between Trinitarian and Oneness Pentecostals, the latter founded the Pentecostal Assemblies of the World in 1916. -- Today, there are more than 500 million Pentecostal and charismatic believers across the globe and is the fastest-growing form of Christianity today. The Azusa Street Revival is commonly regarded as the beginning of the modern-day Pentecostal Movement.

Many women's rights activists who worked with Stanton were opposed to the publication of The Woman's Bible; they felt it would harm the drive for women's suffrage. Although it was never accepted by Bible scholars as a major work, it became a popular best-seller, much to the dismay of suffragists who worked alongside Stanton within the National American Woman Suffrage Association (NAWSA). Susan B. Anthony tried to calm the younger suffragists, but they issued a formal denunciation of the book, and worked to distance the suffrage movement from Stanton's broader scope which included attacks on traditional religion. Because of the widespread negative reaction, including suffragists who had been close to her, publication of the book effectively ended Stanton's influence in the suffrage movement. -- In 1881, 1885 and 1894, the Church of England published a Revised Version of the Bible, the first new English version in over two centuries. Stanton was dissatisfied with the Revised Version's failure to include recent scholarship from Bible expert Julia Smith. ... Stanton assembled a "Revising Committee" to draft commentary on the new Bible version. Many of those she approached in person and by letter refused to take part, especially scholars who would be risking their professional reputations. Some 26 people agreed to help. Sharing Stanton's determination, the committee wished to correct biblical interpretation which was biased against women, and to bring attention to the small fraction of the Bible which discussed women. They intended to demonstrate that it was not divine will that humiliated women, but human desire for domination. The committee was made up of women who were not Bible scholars, but who were interested in biblical interpretation and were active in women's rights. Among the more famous members of the international committee were Augusta Jane Chapin, Lillie Devereux Blake, Matilda Joslyn Gage, Olympia Brown, Alexandra Gripenberg, Ursula Mellor Bright and Irma von Troll-Borostyáni. -- Reaction: At its introduction, The Woman's Bible was widely criticized in editorials and from the pulpit. Stanton wrote that "the clergy denounced it as the work of Satan ..." Some were put off just by its prejudicial, sacrilegious title, especially those who did not take the time to read the book. Others countered the book's more extreme conclusions one by one in public fora such as letters to the editor. One female reader of The New York Times wrote to decry The Woman's Bible for its radical statements that the Trinity was composed of "a Heavenly Mother, Father, and Son", and that prayers should be addressed to an "ideal Heavenly Mother". Mary Seymour Howell, a member of the Revising Committee, wrote to The New York Times in defense of the book, saying that its title could be better understood as "The Woman's Commentary on the Women of the Bible". Stanton countered attacks by women readers, writing "the only difference between us is, we say that these degrading ideas of woman emanated from the brain of man, while the church says that they came from God." -- Susan B. Anthony, Stanton's best and most faithful collaborator, concluded after years of working for women's rights that the concentration on one issue-votes for women-was the key to bringing success to the movement. The women's organizations had too varied a membership to agree on anything more complex. Stanton insisted, however, that the women's rights conventions were too narrowly focused; she brought forward a variety of challenging concepts in the form of essays for Anthony to read to the audiences. When Stanton made known her interest in completing The Woman's Bible, Anthony was unhappy at the futility of the effort, a harmful digression from the focused path which led to woman suffrage. Anthony wrote to Clara Colby to say of Stanton "of all her great speeches, I am always proud-but of her Bible commentaries, I am not proud-either of their spirit or letter ... But I shall love and honor her to the end-whether her Bible please me or not. So I hope she will do for me." -- At the NAWSA convention January 23-28, 1896, Corresponding Secretary Rachel Foster Avery led the battle to distance the organization from The Woman's Bible. After Susan B. Anthony opened the convention on January 23, Avery surprised Anthony by stating to the more than 100 members of the audience: During the latter part of the year the work has been in several directions much hindered by the general misconception of the relation of the so-called "Woman's Bible" to our association. As an organization we have been held responsible for the action of an individual ... in issuing a volume with a pretentious title, covering a jumble of comment ... without either scholarship or literary value, set forth in a spirit which is neither reverent nor inquiring. Avery called for a resolution: "That this Association is non-sectarian, being composed of persons of all shades of religious opinion, and that it has no connection with the so-called 'Woman's Bible', or any theological publication." The motion was tabled until later, and motions were made to strike Avery's comments from the official record. A complete account of Avery's remarks were reported the next day in The New York Times. The opinion of NAWSA delegate Laura Clay, expressed in her Southern Committee report on January 27 that "the South is ready for woman suffrage, but it must be woman suffrage and nothing else," was typical of responses to The Woman's Bible conflict. Most suffragists wanted only to work on the right to vote, "without attaching it to dress reform, or bicycling, or anything else ..." On the afternoon of January 28, a list of Resolutions was put to a vote. The first seven were passed without comment. The eighth was Avery's proposed dissociation with The Woman's Bible, and its presence caused an active debate. Anna Howard Shaw, Alice Stone Blackwell, Henry Browne Blackwell, Carrie Chapman Catt and others spoke in favor, while Lillie Devereux Blake, Clara B. Colby, and more spoke against it. Anthony left her chair to join the debate against the resolution, and spoke at length, saying "Lucretia Mott at first thought Mrs. Stanton had injured the cause of woman's rights by insisting on the demand for woman suffrage, but she had sense enough not to pass a resolution about it ..." A majority of 53 to 41 delegates approved the resolution, an action which was seen as a censure of Stanton, and one which was never repealed. Avery's opening report of January 23 was adopted with the part about The Woman's Bible expunged. -- Legacy: Stanton wished for a greater degree of scholarship in The Woman's Bible, but was unable to convince Bible scholars of her day to take part in what was expected to be a controversial project. Scholars continued to avoid addressing the subject of sexism in the Bible until 1964 when Margaret Brackenbury Crook published Women and Religion, a study of the status of women in Judaism and Christianity. Subsequent works by Letty Russell and Phyllis Trible furthered the connection between feminism and the Bible. Today, biblical scholarship by women has come into maturity, with women posing new questions about the Bible, and challenging the very basis of biblical studies. Stanton herself was marginalized in the women's suffrage movement after publication of The Woman's Bible. From that time forward, Susan B. Anthony took the place of honor among the majority of suffragettes. Stanton was never again invited to sit in a place of honor on stage at the NAWSA convention.

I have just finished reading a fantastic book by G.A. Riplinger entitled, "New Age Bible Versions." Among other things, it details who the writers were of the Greek Text used to translate the NIV, NASB, NKJV, NRSV, NAB, REB, RSV, CEV, TEV, GNB LIVING, PHILLIPS, NEW JERUSALEM, and NEW CENTURY versions of the Bible. If you own one of these, you probably bought them because they supposedly come from the most ancient manuscripts and they are more accurate and authentic than the old standard King James Version of the Bible. WRONG!!!!! If you are reading one of these versions, it is a compilation of the work of Satan, Demons, drunks, necromancers, channelers, ghost followers, Nazi staff members, Lucifer worshipers, Plato, Origin, Philo, and many other NEW AGE (demon inspired) thinkers who want nothing more than to bring in a One World Government under a New World Order, with the Anti-Christ as the ruler of the world, and Marxism as the world political system. What angers me the most is that supposedly God fearing ministers of the Gospel have, like the Pied Piper, led their congregations by a passive attitude that will open up the door to the religion of the Anti-Christ one day. -- I just wrote an email to a good friend of mine, a minister, who sent me an email with a quote from one of these OCCULT translations of the bible. He is a good man and a soul-winner. I then realized that the Bible is true when it says that in the last days deceivers will come that will deceive, "if it were possible," the very elect. I then knew that it is happening right before our very eyes. People purchase Bibles thinking that there are godly men that have made these new translations with much care along with prayer and that they are delivering what is the most accurate copy of the Word of God in existence today. THAT IS NOT THE CASE. Since the book that I cited above gives more evidence than I can possibly give here, I want to tell you about the men that did the translations of the revised Greek text and some of their friends and acquaintances. Once you have read this, if you can continue using one of these OCCULT versions of the Bible, God help your soul.

THOUGHTS ON COMMUNION: What a sweet comfort to us that our Lord Jesus Christ was once known in the breaking of the bread. In earlier Christian times, believers called the Communion "the medicine of immortality," and God gave them the desire to pray: Be known to us in breaking bread, But do not then depart; Savior, abide with us and spread Thy table **in our heart [not just in our mind]. Some churches have a teaching that you will find God only at their table-and that you leave God there when you leave. I am so glad that God has given us light. We may take the Presence of the table with us. We may take the Bread of life with us as we go. Then sup with us in love divine, Thy body and Thy blood; That living bread and heavenly wine Be our immortal food! In approaching the table of our Lord, we dare not forget the cost to our elder Brother, the Man who was from heaven. He is our Savior; He is our Passover!

George Whitefield and John Wesley did not see eye-to-eye on a theology of grace however. In 1740 Wesley published "Free Grace," saying that God's grace was extended to all. Wesley rejected the concept of divine election. Whitefield was a Calvinist. He once wrote, "God, himself, I find, teaches my friends the doctrine of election. If I mistake not, my dear and honored Mr. Wesley will hereafter be convinced of it also." -- The two men were never to agree on divine election. Whitefield thought Wesley's was preaching universal redemption whereas Wesley thought Whitefield's preaching implied Christians need not take moral responsibility. They parted ways but managed, in the end, to maintain a respect for each other in that their hearts were the same in terms of unity in Jesus Christ. After Whitefield's death, John Wesley preached a memorial sermon. -- Wesley said: "Let my last end be like his!" How many of you join in this wish? Perhaps there are few of you who do not, even in this numerous congregation! And O that this wish may rest upon your minds! - that it may not die away till your souls also are lodged "where the wicked cease from troubling, and where the weary are at rest!"

I understand the "excessive and pathological dependence on the clergy," but I'm not willing to classify all preaching within that condemnation. (This is the same old stuff - human abuse is cited as the reason to cast out something legitimate when used properly.) When we tell people what the Word of God says and challenge the right response, there is no excess or pathology in that! Let's expose and condemn the real problem, without throwing out the legitimate. -- And I'm wondering about something. Frank Viola has written a book. What is it that lifts his book out of the condemned category? What if someone read his book to a group of people (he does affirm his book to be needed truth)? Would the reading of his book stifle spiritual health and create a pathological dependence on his writings or books in general? Nonsense. -- Don't overlook, Viola is a high school teacher. When he speaks to a class in a building with attention focused on him, does he consider that to be an exercise that is passive, tradition bound and pagan? Likewise, he "speaks at church-life conferences!" Apparently the kind of speaking he does he values in some way. Yet he reacts with outrage when someone stands before an audience and directs their attention to the text of Scripture in an orderly form without interruption. This is the excess and decoration of a militant reformer, who is in bondage to his system while attacking another. It is gimmickry and passion born in the contention of a reformers narrow mentality, not based on the content of Scripture. -- Behind the charm and sophistry of these reformers there is an arrogant spirit. Mr. Viola wants us to know that "the NT is not a manual for church practice." Yet, he wants us to be led by "the light that is within you!" When all of that has been said, the footnote on the last page of the book is truly the bottom line. He says in this small print entry: "If you plan to leave the institutional church, I strongly recommend that you read the next volume in this series: So You Want To Start A House Church? First-Century Styled Church Planting For Today. It will give you the next step." -- Unbelievable! He steers us away from the New Testament, then recommends his next book as our next step. Now here is my recommendation. Don't let any man dictate "the next step." Not Viola, Berkley or any man. Open the Bible. Read what it says, and let God direct your steps (Psa. 37:23; 119:133). --- Good Recently Published Resources To Study The House Church Movement: "The House Church Movement," Harry Osborne; in The Renewing Of Your Mind, 2004 Truth Magazine Lectures, GOT Foundation, 2004. "The House Church Movement," Jim Deason; True Worship, 2205 FC Lectures. By Warren E. Berkley The Front Page From Expository Files 13.1 January 2006.

But this book by Johnson and Vanvonderen is different. Drawing upon years of ministry experience as pastor and counselor (respectively), they examine the fine line between Biblical leadership and abuse. Without mentioning groups or demonizing those involved, they discuss how well-intentioned leadership can have abusive effects. This "high road" approach is highly helpful in identifying some of the critical factors that have led to harsh and harmful leadership in churches. -- Marks of a Spiritually Unhealthy Environment: For example, the authors identify the marks of a spiritually unhealthy system. I'd like to include these here as a sample of how the authors address these issues. (The following consists of verbatim citations of copyrighted material from Chapter 5,6 of "The Subtle Power of Spiritual Abuse.") -- 1. Power-Posturing: Power-posturing simply means leaders spend a lot of time focused on their own authority and reminding others of it, as well. They spend a lot of energy posturing about how much authority they have and how much everyone else is supposed to submit to it. The fact that they are eager to place people under them-- under their word, under their "authority"-- is one easy-to-spot clue that they are operating in their own authority. -- 2. Performance Preoccupation: In abusive spiritual systems, power is postured and authority is legislated. Therefore, these systems are preoccupied with the performance of their members. Obedience and submission are two important words often used. The way to tell if someone is doing the right thing for the wrong reason is if they are keeping track of it. Let's say that another way. If obedience and service is flowing out of you as a result of your own dependence on God alone, you won't keep track of it with an eye toward reward, you'll just do it. But if you're preoccupied with whether you've done enough to please God, then you're not looking at Him, you're looking at your own works. And you're also concerned about who else might be looking at you, evaluating you. What would anyone keep track of their godly behavior unless they were trying to earn spiritual points because of it? For many reasons, followers sometimes obey or follow orders to avoid being shamed, to gain someone's approval, or to keep their spiritual status or position intact. This is not true obedience or submission, it is compliant self-seeking. When behavior is simply legislated from the outside, instead of coming from a heart that loves God, it cannot be called obedience. It is merely weak compliance to some form of external pressure. -- 3. Unspoken Rules: In abusive spiritual systems, people's lives are controlled from the outside in by rules, spoken and unspoken. Unspoken rules are those that govern unhealthy churches or families but are not said out loud. Because they are not said out loud, you don't find out that they're there until you break them. The most powerful of all unspoken rules in the abusive system is what we have already termed the "can't talk" rule. The "can't talk" [rule] has this thinking behind it: "The real problem cannot be exposed because then it would have to be dealt with and things would have to change; so it must be protected behind walls of silence (neglect) or by assault (legalistic attack). If you speak about the problem, you are the problem. -- 4. Lack of Balance: The fourth characteristic of a spiritual abusive system is an unbalanced approach to living out the truth of the Christian life. This shows itself in two extremes: Extreme Objectivism - The first extreme is an empirical approach to life, which elevates objective truth to the exclusion of valid subjective experience. This approach to spirituality creates a system in which authority is based upon the level of education and intellectual capacity alone, rather than on intimacy with God, obedience and sensitivity to His Spirit. Extreme Subjectivism - The other manifestation of lack of balance is seen in an extremely subjective approach to the Christian life. What is true is decided on the basis of feelings and experiences, giving more weight to them than what the Bible declares. In this system, people can't know or understand truths (even if they really do understand or know them) until the leaders "receive them by spiritual revelation from the Lord" and "impart" them to the people. In such systems, it is more important to act according to the word of a leader who has "a word" for you than to act according to what you know to be true from Scripture, or simply from your spiritual growth-history. As with the extreme objective approach, Christians who are highly subjective also have a view of education-- most often, that education is bad or unnecessary. There is almost a pride in not being educated, and a disdain for those who are. Everything that is needed is taught through the Holy Spirit. ("After all, Peter and Timothy didn't go to college or seminary...") -- 5. Paranoia: In the church that is spiritually abusive, there is a sense, spoken or unspoken, that "others will not understand what we're all about, so let's not let them know-- that way they won't be able to ridicule or persecute us." There is an assumption that (1) what we say, know, or do is a result of our being more enlightened that others; (2) others will not understand unless they become one of us; and (3) others will respond negatively. In a place where authority is grasped and legislated, not simply demonstrated, persecution sensitivity builds a case for keeping everything within the system. Why? Because of the evil, dangerous, or unspiritual people outside of the system who are trying to weaken or destroy "us." This mentality builds a strong wall or bunker around the abusive system, isolates the abusers from scrutiny and accountability, and makes it more difficult for people to leave-- because they will then be outsiders too. While it is true that there is a world of evil outside of the system, there is also good out there. But people are misled into thinking that the only safety is in the system. Ironically, Jesus and Paul both warned that one of the worst dangers to the flock was from wolves in the house (Matthew 10:16, Acts 20:29-30). -- 6. Misplaced Loyalty: The next characteristic of spiritually abusive systems is that a misplaced sense of loyalty is fostered and even demanded. We're not talking about loyalty to Christ, but about loyalty to a given organization, church, or leader. Once again, because authority is assumed or legislated (and therefore not real), following must be legislated as well. A common way this is accomplished is by setting up a system where disloyalty to or disagreement with the leadership is construed as the same thing as disobeying God. Questioning leaders is equal to questioning God. "We Alone Are Right" There are three factors that come into place here, adding up to a misplaced loyalty. First, leadership projects a "we alone are right" mentality, which permeates the system. Members must remain in the system if they want to be "safe," or to stay "on good terms" with God, or not be viewed as wrong or "backslidden." - Scare Tactics - The second factor that brings about misplaced loyalty is the use of "scare tactics." We're already seen this in some of the paranoia described in the last section. Scare tactics are more serious. This is more than just the risk of being polluted by the world. We have counseled many Christians who, after deciding to leave their church, were told horrifying things. "God is going to withdraw His Spirit from you and your family." "God will destroy your business." "Without our protection, Satan will get your children." "You and your family will come under a curse." This is spiritual blackmail and it's abuse. And it does cause people to stay in abusive places. - Humiliation - The third method of calling forth misplaced loyalty is the threat of humiliation. This is done by publicly shaming, exposing, or threatening to remove people from the group. Unquestionably, there is a place for appropriate church discipline. In the abusive system, it is the fear of being exposed, humiliated or removed that insures your proper allegiance, and insulates those in authority. You can be "exposed" for asking too many questions, for disobeying the unspoken rules, or for disagreeing with authority. People are made public examples in order to send a message to those who remain. Others have phone campaigns launched against them, to warn their friends and others in the group about how "dangerous" they are. -- 7. Secretive: When you see people in a religious system being secretive-- watch out. People don't hide what is appropriate; they hide what is inappropriate. One reason spiritual abusive families and churches are secretive is because they are so image conscious. People in these systems can't even live up to their own performance standards, so they have to hide what is real. Some believe they must do this to protect God's good name. So how things look and what others think becomes more important than what's real. They become God's "public relations agents." The truth is, He's not hiring anyone for this position. Another reason for secrecy in a church is that the leadership has a condescending, negative view of the laity. This results in conspiracies on the leadership level. They tell themselves, "People are not mature enough to handle truth." This is patronizing at best. Conspiracies also develop among the lay people. Since it is not all right [sic] to notice or talk about problems, people form conspiracies behind closed doors and over the telephone as they try to solve things informally. But since they have no authority, they solve, and solve, and solve-- but nothing really gets solved. And all the while, building God's true kingdom is put on hold. -- Conclusion: I hope that what I have cited gets your attention and motivates you to read this book. The subtle patterns of unhealthy characteristics are discussed in a way that actually helps people identify them, resist them, and recover from them. Copyright © 2000 John Engler. All rights reserved. The Barnabas Ministry

Reaching4Truth says: January 3, 2012 at 3:01 pm -- Hanna, you said: "I still keep my hopes up that we will find a church, but as I have said before..in our town it is all about who can have the biggest church, who can draw the largest crowd, who can own more hotels and claim more territory on the monopoly board. People have no idea what the Pastor is purchasing in terms of real estate and investments, and they don't really even care because they trust him completely." -- This is not just a phenomenon in your town, but is widespread everywhere. Because in this era, pastors have been given celebrity status and encouraged to build their kingdoms, their resume, on ideas borrowed from the business realm. Over time they've been seduced by numerous voices from without and within the evangelical world, to produce measurably "effective" and "successful" ministries.. Pursuing and inculcating worldly business values and methodologies and wrongly applying them to the church and the realm of ministry. And basically it turns out to be an abandonment of their allegiance to the Lord in exchange for the approval of men and the respect of men, both in the church and in the world. -- Pastors and ministry leaders have been seduced by things appealing to their pride to pursue accomplishments and a measure of renown - respectability - for themselves. To be someone that others in the community (church and beyond) look up to and speak well of. -- Through many avenues and means, Christian pastors and ministry leaders have received worldly advice dressed up in acceptable Christian language, and coming from trusted "christian" sources. I employ the quotes because to look at the nature of what has come to be accepted as wise Christian insight and counsel, through resources such as Leadership Journal and Christianity Today, just to name two among a plethora of resources with a large readership among pastors, is to find, if one compares the "wisdom" offered from such sources, they wander quite a distance from sound spiritual wisdom or true compatibility with the word of God. -- Our pastors have been drinking from poisoned wells, even from what have been in the past trusted Christian sources. But, minus the requisite discretion and discernment that is expected of those we trust, a scourge has set upon the churches. Having listened to and consulted the voices of so many Pied Pipers in the business realm, there is very little left now of truly Holy Spirit-inspired leadership. We have been in the business of exchanging the truth of God for a lie for so long that we can barely distinguish the difference. Church and ministry leaders, in their efforts to win the worldly (yes I mean "worldly") to Christ through clever means, have drunk deeply from the wells of "vain philosophy and empty deceit". And we are sadly observing the results of that exchange. -- Clever wolves have entered in, and/or risen up from our midst, and had their effect upon the churches. I have observed with great sadness and sobriety the Christian establishment being given over to a host of clever lies and the spirit of the world. -- And hero worship has had a lot to do with it. A WHOLE lot to do with it. I think it's for lack of (or for need of) a hero in our lives that we (pastors and their flocks) have become worshippers of admired Christian men, inclined to enshrine them in a sort of "holy glow" - a sort of spiritual 'static' where we assume they will always and forever continue in a faithful path, as if they can do no wrong and, like their Lord, were immaculately conceived of the Holy Spirit. -- We have been, the whole lot of us - pastors and others alike - led onto deceptive paths because of having given our unquestioning trust to men with feet of clay. I believe we have entered a time of the Lord cleaning house, and waking His people up from a long slumber, a longer slumber than we would guess, wherein the enemy has now effectively infiltrated the mustard tree and overspread the churches. -- Jesus was careful to warn us that these days would come, and tremendous deception all around us was given as a key sign of the nearness of His return. He led with "See to it THAT NO MAN DECEIVES YOU." It was much more a matter of having our eyes/hearts exercised to recognize cleverly cloaked deception and delusion than it was ever a call to make an idol of earthly Jerusalem, for instance. JESUS is to be our focus; ALWAYS JESUS. We were instructed not to put our trust in man, but only IN HIM. -- So… pastors are to blame, for having wandered from the scriptures as their sole source of spiritual light, life and guidance, and succumbing to spiritual blindness… but so are we. We are living in a time of strong hero worship, leading to strong delusion, with sobering effect. The sooner we return our affection to the LORD and away from faulty leaders, the better for all of us. -- Chuck Smith is simply one example of what hero worship - the desire to elevate a hero in our midst (besides Jesus) can lead to. By giving our indiscriminate trust to men we admire, we forget that they can be just as prone to sin and error as the rest of us. The mercy of God is a great need in all of our lives, and our relationship with Him is to be first and foremost. I need these reminders as much as the next person. --- Lord, I'm thankful for your MERCY and your GREAT, GREAT kindness to us. Help us wind our way out of this mess we find ourselves in and into singlehearted allegiance to You and affection for your word. Clean us up and restore the broken places? and rekindle our love for YOU.

Did the Denominational name begin on shaky ground? At the beginning of TCotN [The Church of the Nazarene] both Phineas Bresee and Joseph Widney were made general superintendent "for life". This info is from the book by Carl Bangs "Phineas F. Bresee", 1995, Beacon Hill Press of Kansas City. p. 196-197; He goes on to write that the naming of the Church was the work of Joseph Widney. "For Widney, the name "Church of the Nazarene" conveyed nothing explicit about the Methodist doctrine or the experiences of conversion and entire sanctification. It was much more an expression of late-nineteenth-century "Jesus of history" theology, which preferred the name "Jesus" to the more exalted name "Jesus Christ." The "Jesus of history" was not so much the eternal Second Person of the Trinity who on the Cross made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," as He was the human Person remembered for words and deeds whom Christians were to follow as Teacher and Example. Widney's subsequent religious pilgrimage bears out the connoation of low Christology, and also low ecclesiology, that the term suggested." It is suggested that Bresee accepted the Name because he did not know Widney's true theology. To Bresee the name "Nazarene" represented Jesus association with the common man. So what was the outcome with Widney? He became increasing seperated from the Nazarenes and eventually started his own church. "He wrote a number of books on the borderline of politics, history, and culture. These were laced with mysticism and with a core theme of Aryan racial theory (Q. Nazism?). He developed a syncetistic religion followed by relatives and friends in his privately built "Beth-El", A Chapel and Manse of the Church of the All-Father" (or "All Fader")." (P. 214). Notice that this was not someone outside the Naz. throwing mud. This was published by Beacon Hill. Are we seeing sowing and reaping? It is amazing to me how quickly things seemed to change. Yet as we see from the origins our name, one of our first Generals began on shaky ground. -- posted by Robert Bruce Fruehling at 'Concerned Nazarenes' Facebook Page

Francis Schaeffer was a Presbyterian minister with an ability to see how the questions of meaning, morals, and value being dealt with by philosophy, were the same questions that the Bible dealt with, only in different language. Once an agnostic, Schaeffer came to the conclusion that Biblical Christianity not only gave sufficient answers to the big questions, but that they were the only answers that were both self-consistent and livable. With this conviction he became a man of conversation. Schaeffer taught that God is really there and He is not silent. He had spoken to man in the Bible as and a result we could have "true truth" about God and man. Knowing the dignity of man created in God's image, he placed a high value on creativity as an expression of that image. He opened his Swiss home to travelers to discuss these things. Later he began lecturing in universities and writing a number of books. Perhaps no other Christian thinker of the twentieth century, besides C.S. Lewis, has had more influence on thinking people.

At age 15 Bach joined the choir at St. Michael's church. At age 19 Bach left St. Michael's and became a professional organist at St. Boniface. Bach studied music until 1703. In 1707, when Bach was 22 he married his cousin Maria Barbara. Maria had 7 children with Bach. Three of them died. In 1716, when Bach was thirty-one, he was put in jail for thirty-one days because people didn't believe that he shouldn't be writing that kind of music at that time. In those 31 days, Bach wrote five to ten musicals. Those five to ten musicals he wrote when he was in jail turned into two hundred musicals. In 1717 Bach became the court conductor at Anhalt-Cothen. 14 years later in 1721 Maria died leaving Bach to take care of four children. Bach was thirty-six at this time. One year later when Bach was thirty-seven in 1722 he married another woman. This woman's name was Anna Magdalina. Anna had thirteen children. ... Bach wrote 300 religious and nonreligious pieces called cantatas. Some people think that bach was the best composer of all time. Bach was a very religious man. Bach showed his religions in his music. Bach joined an orchestra at Weimar as a violinist. His home town was famous for music. One time when Bach was young, he walked thirty-five miles to a town named Hamburg to hear a concert.

Bunyan began his work while in the Bedfordshire county gaol [jail] for violations of the Conventicle Act, which prohibited the holding of religious services outside the auspices of the established Church of England. Early Bunyan scholars like John Brown believed The Pilgrim's Progress was begun in Bunyan's second shorter imprisonment for six months in 1675, but more recent scholars like Roger Sharrock believe that it was begun during Bunyan's initial, more lengthy imprisonment from 1660-1672 right after he had written his spiritual autobiography, Grace Abounding to the Chief of Sinners. -- The English text comprises 108,260 words and is divided into two parts, each reading as a continuous narrative with no chapter divisions. The first part was completed in 1677 and entered into the stationers' register on December 22, 1677. It was licensed and entered in the "Term Catalogue" on February 18, 1678, which is looked upon as the date of first publication. After the first edition of the first part in 1678, an expanded edition, with additions written after Bunyan was freed, appeared in 1679. The Second Part appeared in 1684. There were eleven editions of the first part in John Bunyan's lifetime, published in successive years from 1678 to 1685 and in 1688, and there were two editions of the second part, published in 1684 and 1686.

William Tyndale was born about 1494 in Gloucestershire. He took his B.A. at Oxford in 1512 and his M.A. in 1515. He also apparently spent time in Cambridge. He was for some time tutor to a Gloucestershire family. He disturbed the local divines by routing them at the dinner table with chapter and verse of scripture, and by translating Erasmus' Enchiridion militis christiani (Handbook of the Christian Soldier, 1503). He was accused of heresy, but nothing was ever proved. John Foxe reports in his Acts and Monuments (1563) that one day at dinner, Tyndale announced to a visiting clergyman that he meant to translate the Bible so that ploughboys should be more educated than the clergyman himself. -- He travelled to London to ask the Bishop, Cuthbert Tunstall, for support in his work. Tunstall rebuffed him. At this time, king Henry VIII was still the defender of the Catholic faith. Realising he could not translate the Bible in England, Tyndale accepted the help of a London merchant and went to Germany in 1524. He never returned to England, but lived a hand-to-mouth existence, dodging the Roman Catholic authorities. In 1525, he and his secretary moved to Cologne, Germany and began printing the New Testament. But Tyndale was betrayed, and fled up the Rhine to Worms. Here he started printing again, and the first complete printed New Testament in English appeared in February 1526. Copies began to arrive in England about a month later. In October, Tunstall had all the copies he could trace gathered and burned at St Paul's Cross in London. Still they circulated. Tunstall arranged to buy them before they left the continent, so that they could be burned in bulk. Tyndale used the money this brought him for further translation and revision. At the same time, he wrote polemical treatises and expositions of the Bible. He began the Old Testament, apparently in Antwerp: Foxe tells how, sailing to Hamburg to print Deuteronomy, he was shipwrecked and lost everything, 'both money, his copies, and time', and started all over again, completing the Pentateuch between Easter and December. Back in Antwerp, Tyndale printed it in early January, 1530. Copies were in England by the summer. Revisions and shorter translations followed. -- Tyndale's writings were popular in England. Henry VIII, fearing Tyndale's influence, sent an ambassador to persuade him to return to England. In a secret, nighttime meeting outside Antwerp city walls, Tyndale agreed that he would return to England, if the king would print an English Bible. By the time Henry published his Great Bible, Tyndale was already dead. In 1535, the fanatical Englishman Henry Phillips betrayed him to the Antwerp authorities and had him kidnapped. He was imprisoned at Vilvoorde, near Brussels, for sixteen months. A letter from him, in Latin, has survived, asking for a lamp, a blanket, and Hebrew texts, grammar and dictionary, so that he could study. Even Thomas Cromwell, the most powerful man next to King Henry VIII, moved to get him released: but Phillips in Belgium, acting for the papal authorities, blocked all the moves. -- On the morning of 6 October 1536, now in the hands of the secular forces, he was taken to the place of execution, tied to the stake, strangled and burned. His last words reportedly were: "Oh Lord, open the King of England's eyes."

On January 3, 1521 the Vatican published the bull Decet Romanum Pontificem ([It] Befits [the] Roman Pontiff), excommunicating Martin Luther for Luther's refusal to recant. The pope [Leo X] had issued a previous bull, Exsurge Domine (Arise, O Lord), giving Luther 60 days to recant and another 60 days to make his recantation known to Rome. Meanwhile, Luther's books were being burned for allegedly containing heresy. On December 10, 1520 Luther responded by publicly burning his copy of Exsurge Domine. -- The Church usually handed excommunicated persons over to civil authorities to be burned at the stake. However, circumstances prevailed that spared Martin Luther this fate and paved the way for Luther's stand at the Diet of Worms in April 1521. The pure teaching of Scripture would not be snuffed out by the flames. -- Luther wasn't looking to split the Church; he wanted the Church to institute reforms and took a more conciliatory tone at first in his writings. When it became clear that the pope cared not at all for Scripture and reason, only for Luther's recantation, Luther rose to the challenge and prepared to take his stand. The truth of God's Word, long muffled or distorted by the noise of human traditions, would find a voice in Martin Luther and others willing to risk everything on the authority and benevolence of Sola Scriptura.

Luther taught that salvation is not earned by good deeds but received only as a free gift of God's grace through faith in Jesus Christ as redeemer from sin. His theology challenged the authority of the Pope of the Roman Catholic Church by teaching that the Bible is the only source of divinely revealed knowledge and opposed sacerdotalism by considering all baptized Christians to be a holy priesthood. Those who identify with Luther's teachings are called Lutherans. -- His (1522 A.D.) translation of the Bible into the language of the people (instead of Latin) made it more accessible, causing a tremendous impact on the church and on German culture. It fostered the development of a standard version of the German language, added several principles to the art of translation, and influenced the translation into English of the King James Bible. His hymns influenced the development of singing in churches. His marriage to Katharina von Bora set a model for the practice of clerical marriage, allowing Protestant priests to marry. -- In his later years, while suffering from several illnesses and deteriorating health, Luther became increasingly antisemitic, writing that Jewish homes should be destroyed, their synagogues burned, money confiscated and liberty curtailed. These statements have contributed to his controversial status.

Pope Leo X - Giovanni de'Medici, 1475 - 1513 - 1521: Giovanni de'Medici, second son of Lorenzo and younger brother of the fatuous Piero, became the first of the Medici Popes (Leo X - Leone Decimo) at the age of 38 on 11 March 1513. Prior to this his life had been a complete roller coaster. Brought up in Medici luxury alongside Michelangelo (who was included in the Medici household by Lorenzo), older brother Piero and cousin Giulio (who was adopted by Lorenzo after his father (who was Lorenzo's brother) was killed in the Pazzi Conspiracy in 1478), he had access to the incomes of several wealthy monasteries, including Badia a Passignano, and was made a Cardinal at the age of 13. All this came to an abrupt end in 1494 when, in the wake of Lorenzo's death, the incompetent surrender of his brother Piero the Fatuous to the French, and the ensuing Savanorola stirred turbulence, he had to sneak out of Florence dressed as a Franciscan Friar, and then live in hiding with his cousin for the next decade, latterly being protected by the Habsburg Emperor Maximilian (who ironically was to be a major cause of the collapse of the Bruges branch of the Medici Bank) and then by the dreadful Cesare Borgia and his father Pope Alessandro VI (1431 - 1492 - 1503 (72)) in Rome. ... Pope Clement VII Giulio de'Medici, 1478 - 1523 - 1534 (56) Illegitimate son of Lorenzo's (Pazzi murdered) brother Giuliano, adopted son of Lorenzo, and companion in exile to Lorenzo's son Giovanni (Leo X), who was three years his senior, Giulio de'Medici became Pope Clement VII (Clemente Settimo). He was good looking, intellectually sophisticated, a talented musician and a political disaster. In reality he also faced the legacy of the corrupt practices of his cousin Leo X, and the impossible task of operating in the emergent nation state Europe dominated by Charles V, Francis I, and Henry VIII (whom he excommunicated), and threatened by Suleiman the Magnificent, plus Martin Luther dealing the protestants into the game as well - see Insight Page. He lost England, and was humiliated by having to flee in disguise from Rome when it was barbarically sacked by Charles V's rabble army after Clement mistakenly got too close to flashy Francis I of France.

Huh? What God of "green" hope? Why does The Message do this? -- Before we examine what seems suggestive of earth reverence/earth worship, let us restate some of what has been covered elsewhere about The Message: A generation has been raised on this disturbing "paraphrase" of the Bible. This is the primary version so many now rely on, and nationally known preachers quote from it with regularity. Yet, as we have seen, The Message flat out omits the sin of homosexuality from several key passages. We see this in 1 Corinthians 6:9-11, and also in 1 Timothy 1: 8-11 (read about that here). -- Does the acceptance and use of The Message explain why many Christians are lukewarm on the issue of homosexuality? Certainly The Message is not the only factor-we dwell in a pro-homosexual media/culture-but place this "Bible" in a person's hands and it can have, over time, significant influence. How can we understand God's Truth when Truth is no longer there to be read? - "My son, give attention to my words; Incline your ear to my sayings. Do not let them depart from your sight; Keep them in the midst of your heart." (Proverbs 4:20-21) The beloved author of The Message, Eugene Peterson, has now endorsed two heretical books: The Shack, and Rob Bell's sly ode to universalism, Love Wins. - The Message, bluntly stated, seems written to make Christians less knowledgeable about the Word of God. While that may seem a strong comment, please consider what Eugene Peterson himself said about the Bible: "Why do people spend so much time studying the Bible? How much do you need to know? We invest all this time in understanding the text which has a separate life of its own and we think we're being more pious and spiritual when we're doing it….[Christians] should be studying it less, not more. You need just enough to pay attention to God….I'm just not at all pleased with the emphasis on Bible study as if it's some kind of special thing that Christians do, and the more the better." I believe The Message is forerunner to a christless, sinless bible that will be used by the false church. There will be a "christ" mentioned, but not our Christ. Not the sinless Savior of humanity. Sin will be addressed, of course, but perhaps more in line with the Alcoholics Anonymous generic theology of "wrongs" and "making amends."

Vulgate: The Roman Catholic Church has preserved more than 8,000 copies of the Bible written in Latin and called the Vulgate which was originally translated from Greek and Hebrew to Latin by Saint Jerome. ... Jerome obtained his Alexandrian manuscripts (common in North Africa) from which he translated the New Testament portion of the Latin Vulgate. The Vulgate shows that Jerome did not use Byzantine manuscripts from the Eastern Church. -- The printing press had been invented no later that 1456 A.D. -- Textus Receptus: The rush was on to produce printed copies of the Scriptures for the populace. Printer John Froben of Basle contacted Desiderius Erasmus of Rotterdam (1466-1536) to prepare a Greek New Testament manuscript for printing. Erasmus was a Roman Catholic who was highly critical of his own Church. He wanted to change the Church from within and was in disagreement with the Reformers over their harsh methods. He was in a struggle between the two and at times at odds with both. Erasmus' theology was more in agreement with the Eastern Greek Church than either the Roman Catholic Church or the Reformers such as Martin Luther. ... Erasmus used approximately six copies of the Greek Byzantine manuscripts as his source for the new Bible, rejecting copies of the Alexandrian text available in the Roman Catholic Church. The first printing of the new Greek Bible was in February 1516 and contained Greek text parallel to his own Latin version. The work was a huge success and in great demand even though the hurried work left many typographical errors. The second edition was printed in 1519 and the third in 1522. This work became known as the Textus Receptus or Received Text. Erasmus' work came under criticism because of a few small differences not found in a majority of the Greek Byzantine manuscripts. The verse giving a good description of the Trinity (1 John 5:7 in the KJV and NKJV) was inserted in his third edition. However, this was not an addition by Erasmus, because the same text can be found in four of the older Greek manuscripts. Of the Greek manuscripts used by Erasmus only one is said to have contained the book of Revelation but was missing the last page. He is believed to have translated the last six verses from the Latin Vulgate into Greek. Even so, these verses translated today from other Greek manuscripts give the same English rendering. The critics of the Textus Receptus tend to focus on these minor occurrences in the work in order to divert the reader from the real status of the work. The Textus Receptus is the Holy Inspired Word of God. -- Egyptian New Testament Manuscripts: Codex Sinaiticus (Sin.) was discovered in the library at the Monastery of St. Catherine at the foot of Mt. Sinai in 1859 by German theologian and Biblical scholar Count Konstantin von Tischendorf (1815-1874). Some of the Old Testament is missing; however, the whole 4th-century New Testament is preserved, with the Letter of Barnabas and most of the Shepherd of Hermas at the end. It was taken to St. Petersburg (Leningrad, Russia) and in 1933 sold by the Soviet regime to the British Museum Library in London for only 100,000 British Pounds Sterling. It is a partial manuscript believed to be dated about 350 A.D. as shown in the table below. Later revisions representing attempts to alter the text to a different standard probably were made about the 6th or 7th century at Caesarea. - Codex Vaticanus (B) was discovered in the Vatican Library, where it remains and is believed to have been since before 1475 A.D. It is a partial manuscript believed to be dated about 300 A.D. as shown in the table below. The New Testament is missing Hebrews from Chapter 9, verse 14, Philemon, and Revelation. The text type is mostly of the Alexandrian group. - Codex Alexandrinus (A) was discovered in the patriarchal library at Alexandria in the seventeenth century and taken to the British Museum Library in London as well. It contains most of the New Testament but with lacunae (gaps) in Matthew, John and II Corinthians, and also contains the extracanonical books of I and II Clement. In the Gospels the text is of the Byzantine type, but in the rest of the New Testament it is Alexandrian. It is believed to be dated about 450 A.D. as shown in the table below. - Beatty Papyri (P) were made available in the period between 1930 and 1960 from two wealthy book collectors, Chester Beatty and Martin Bodmer. These fragments of papyri were mainly found preserved in the dry sands of Egypt. They are all Alexandrian text type. The various papyri fragments are now located in Dublin, Ireland; Ann Arbor, Michigan; Cologny, Switzerland; Vatican, Rome; and Vienna, Austria. These fragments are partial manuscripts with the Gospel of John 18:31-33 and 18:37-38 (manuscript P52) being the oldest, dating to about 130-140 A.D. P52 is now in the John Rylands Library in Manchester, England. The others are believed to be dated about 200 to 250 A.D. as shown in the table below. -- All of the Egyptian manuscripts above are of poor quality with scribal errors of all sorts. They are poor copies with more than 5,000 changes compared to the Byzantine manuscripts. Most of these changes are deletions, with verses and entire books missing. Many verses are modified and the reading does not make a complete thought or simple logic. The only writing from the Apostle Paul is the book of Romans. There are more than 3,000 variants in the Gospels between the Codex Alexandrinus (A) and the Codex Vaticanus (B). Their lack of agreement reduces their reliability even further. One Bible text researcher has called this difference the 3,000 lies. - These manuscripts are believed to have been saved because they were stored away or discarded by the Gnostics, who were later purged from the Roman Catholic Church in the 2nd century. The first anti-Gnostic writer was St. Justin Martyr (d. c. 165). The full purging took place over many centuries until the Roman Catholic Church declared Gnosticism as heresy. The older Egyptian manuscripts are not necessarily in agreement with the original Scriptures. Nobody knows. A manuscript cannot be declared more accurate simply because of its age. This is a common error made by student of Christian history. On the other hand, the Byzantine Greek manuscripts were in constant use as the early Christian church grew. Older Byzantine manuscripts were discarded because of wear and replaced with new copies. - Gnosticism was an esoteric religious movement that flourished and spread to Egypt during the 2nd and 3rd centuries A.D. It presented a major challenge to orthodox Christianity. Most Gnostic sects professed Christianity, but their belief sharply diverged from those of the majority of Christians in the early church. It is believed that the Gnostics butchered the Greek text with these 5,000 changes, which are mostly deletions. The Gnostics can be identified because the deletions match their [Gnostic] theology.

Rosslyn Chapel, just outside Edinburgh, has been a holy place for centuries. Its name means either "point of a waterfall" or "ancient knowledge down the line" depending on who you ask. -- What is the chapel's link with Freemasons? Apparently Sir William St Clair claimed patronage of the masons - a link passed and strengthened through the generations and evidenced in two seventeenth century charters. In 1736, Sir William Sinclair became the first Scottish Grand Master at the Grand Lodge of Scotland in Edinburgh. By the 1690s, the bond between the Sinclairs and the masons was commented in a celebrated letter. ... Who is the leering green man engraved more than 120 times in the chapel? Carvings of a bearded green man appear in many religious settings in much of the world, but few have as many as Rosslyn. There are many theories about who the green man was. Some say it was either John the Baptist or Hercules. He is depicted as a Robin Hood-type figure, sometimes alternatively named Jack-in-the-green or Jack-in-the-Tree. He also may have been Celtic fertility god or a tree spirit. ... Who is the man with the gash on his head? Rumour suggests that he might be the smited apprentice of pillar fame. However, he could also be Freemasonry's legendary figure, Hiram Abiff, the martyred architect of King Solomon's Temple. Academic symbologists say it could just as easily express a classic archetype of sacrifice and rebirth. ... What do the 213 mysterious cube carvings mean? The mystical symbols carved into the stone ceiling of the chapel have confused historians for generations. But recently music scientists who believe they are part of a musical notation system are making efforts to decode the signs. The series of lines and dots are thought to represent shapes created by sand on a musical instrument during the vibrations caused by sound.

But even more importantly than the tweaking of Modalism so that it gets a place at the table is the attitude McDonald has displayed toward the Nicene definition. He says he does not trace his beliefs to credal statements. Really? If by that he means creeds are always subject to the higher authority of Scripture, of course. But this is where you fall off the other side of the narrow path and rather than believing in sola scriptura, you end up with something much less, and in fact, much different. Nicea's authority comes from its fidelity to Scripture. It does not stand alone as a new revelation, and it survived simply because it is, despite all the arguments to the contrary, the consistent, harmonious testimony of divine writ. To throw its authority into the dustbin of history in the service of some kind of "emergent" attitude is not only to display an astoundingly arrogant hubris, it is to show deep disrespect to those who fought, and some who died, in defense of its truth. And for what? For some kind of post-modern feel-goodism that cannot even recognize modalism when it is standing right in front of you. A truly educational example of just how far the emergent movement is willing to go in pursuit of its ultimately destructive goals. -- Recently Jamin Hubner has raised issues relating to a simple question: is the modern secular state of Israel religiously and theologically significant? Is it "Israel" as in the Israel of Scripture, or Romans 11? And if it is not, is it open to criticism? He is concerned about the strength of the movement, mainly amongst American evangelicals, that has granted to Israel not only a theological position it does not actually hold, but which precludes even the slightest mention of criticism of a secular state. Now, I am not going to re-hash everything here, but he has even been accused of being a "shill for Hamas" due to sources he has cited and issues he has raised (which seems to me to provide strong evidence of the need to raise such issues and challenge the knee-jerk reactions of many in the Evangelical community as a whole). While he has sought fair and non-emotional responses to questions he has raised, his requests have, in the main, fallen upon deaf ears, for I see no evidence that his critics really want to have a give-and-take.

Such councils include the **Council of Jerusalem (50 AD) [Acts 15:6], the Council of Rome (155 AD), the Second Council of Rome (193 AD), the Council of Ephesus (193 AD), the Council of Carthage (251 AD), the Council of Iconium (258 AD), the **Council of Antioch (264 AD), the Councils of Arabia (246-247 AD), the Council of Elvira (306 AD), the Council of Carthage (311 AD), the Synod of Neo-Caesarea (314 AD), the Council of Ancyra (314 AD) and the Council of Arles (314 AD). -- and later the **Council in Nicaea, Bithynia (Turkey) in 325 A.D.

Philip the Arab (Latin: Marcus Julius Philippus Augustus; c. 204 - 249), also known as Philip or Philippus Arabs, was Roman Emperor from 244 to 249 A.D. He came from Syria, and rose to become a major figure in the Roman Empire. He achieved power after the death of Gordian III, quickly negotiating peace with the Sassanid Empire. During his reign, Rome celebrated its millennium. Among early Christian writers Philip had the reputation of being sympathetic to the Christian faith. It was even claimed that he converted to Christianity, becoming the first Christian emperor, but this is disputed. He supposedly tried to celebrate Easter with Christians in Antioch, but the bishop Babylas made him stand with the penitents. Philip and his wife received letters from Origen. Philip was overthrown and killed following a rebellion led by his successor Decius. -- Religious beliefs: Some later traditions, first mentioned in the historian Eusebius [Eusebius of Caesarea (c. AD 263 - 339) also called Eusebius Pamphili, was a Roman historian, exegete and Christian] in his Ecclesiastical History, held that Philip was the first Christian Roman Emperor. According to Eusebius (Ecc. Hist. VI.34), Philip was a Christian, but was not allowed to enter Easter vigil services until he confessed his sins and sat among the penitents, which he did so willingly. Later versions located this event in Antioch. However, [modern] historians generally identify the later Emperor Constantine, baptised on his deathbed, as the first Christian emperor, and generally describe Philip's adherence to Christianity as dubious, because non-Christian writers do not mention the fact, and because throughout his reign, Philip to all appearances (coinage, etc.) continued to follow the state religion. Critics ascribe Eusebius' claim as probably due to the tolerance Philip showed towards Christians. Saint Quirinus of Rome was, according to a legendary account, the son of Philip the Arab.

Marcionism, similar to Gnosticism, depicted the Hebrew God of the Old Testament as a tyrant or demiurge (see also God as the Devil). Marcion was labeled as gnostic by Eusebius. **Marcion's canon consisted of [only] eleven [NT] books: A gospel consisting of ten sections from the Gospel of Luke edited by Marcion; and ten of Paul's epistles. All other epistles and gospels of the 27 book New Testament canon were rejected. Paul's epistles enjoy a prominent position in the Marcionite canon, since Paul is credited with correctly transmitting the universality of Jesus' message. Other authors' epistles [Notably: Peter, James, Jude, Matthew and John] were rejected since they seemed to suggest that Jesus had simply come to found a new sect within broader Judaism. Religious tribalism of this sort seemed to echo Yahwism, and was thus regarded as a corruption of the "Heavenly Father"'s teaching. ***Marcionism was denounced by its opponents as heresy, and written against, notably by Tertullian, in a five-book treatise Adversus Marcionem, written about 208 A.D. Marcion's writings are lost, though they were widely read and numerous manuscripts must have existed. Even so, many scholars (including Henry Wace) claim it is possible to reconstruct and deduce a large part of ancient Marcionism through what later critics, especially Tertullian, said concerning Marcion.

OC Register Story Claims that Folks at Saddleback Believe Muslims & Christians Believe in the Same God.

WHAT IS IMPLIED IN EVANGELICAL FAITH:

1. It implies an intellectual perception of the things, facts, and truths believed. No one can believe that which he does not understand.
2. Evangelical faith implies the appropriation of the truths of the Gospel to ourselves. It implies an acceptance of Christ as our wisdom, righteousness, sanctification, and redemption. The soul that truly believes in Christ, believes that He tasted death for every man, and of course for it. It apprehends Christ as the Saviour of the world, as offered to all, and embraces and receives Him for itself. It appropriates His atonement, and His resurrection and His intercession, and His promises to itself. Christ is thus presented in the Gospel not only as the Saviour of the world, but also to the individual acceptance of men. He saves the world no further than He saves individuals. Evangelical faith implies a personal acceptance and appropriation of Christ to meet the necessities of the individual soul.
3. Faith is a state of committal to Christ, and of course it implies that the soul will be unreseveredly yielded up to Him, in all His relations to it, so far and so fast as these are apprehended by the intellect.
4. Evangelical faith implies an evangelical life. This would not be true if faith were merely an intellectual state or exercise. But since, as we have seen, faith is of the heart, since it consists in the committal of the will to Christ, it follows, by a law of necessity, that the life will correspond with faith. Let this be kept in perpetual remembrance.
5. Evangelical faith implies repentance towards God, that is, a turning from sin to God.
6. Evangelical faith implies a renunciation of self-righteousness. It is impossible for one to embrace Christ as the Saviour of the soul, any further than he renounces all hope or expectation of being saved by his own works, or righteousness.
7. Of course it implies peace of mind. In Christ the soul finds its full and present salvation. It has found its resting-place in Christ, and rests in profound peace under the shadow of the Almighty.
8. It implies hope, as soon as the believing soul considers what is conveyed by the Gospel, that is, a hope of eternal life in and through Christ.
9. It implies joy in God and in Christ. St. Peter speaks of joy as the unfailing accompaniment of faith, as resulting from it.
10. Present evangelical faith implies a state of present sinlessness [covered by the blood of Jesus (1 John 1:7)]. Observe: faith is the yielding and committal of the whole will, and of the whole being to Christ. This, and nothing short of this, is evangelical faith. But this comprehends and implies the whole of present, true obedience to Christ. This is the reason why faith is spoken of as the condition, and as it were, the only condition, of salvation. It really implies all virtue.

When contemplated as an attribute of love, it is only a branch of sanctification. When contemplated in the wider sense of universal conformity of will to the will of God, it is then synonymous with entire present sanctification. Contemplated in either light, its existence in the heart must be inconsistent with present sin there. Faith is an attitude of the will, and is wholly incompatible with present rebellion of will against Christ. This must be true, or what is faith? -- REVIVAL TRUTHS by Charles G. Finney

New video by CoreyCooper: And just like that, all is good in the world.

Donald Trump's mispronunciation of 'Assyrians' at a rally inadvertently spotlighted the Assyrian community in America. Despite their small numbers, Assyrians are influential in swing states like Michigan and Arizona.

Net Alpha Financial Systems, LLC, the technology company developing solutions that are transforming the way manufacturers, producers, distributors, and brokers transact in raw materials, today announced materialx® Decision Support, a new cloud-based subscription service that enables supply chain management organizations to make better raw material purchase decisions.