JESUS has risen in me!
The Source of Life and the Fallacy of Religious Constructs
Introduction
In the vast panorama of human thought and belief, we encounter a profound concept: a source or being that transcends all gods, embodying life and love. This source, unlike the deities of traditional religions, is not a god but a supreme entity that infuses life into all people. This presentation aims to explore the divergence between this ultimate source and the constructs of organized religions, particularly focusing on the critiques of the biblical god and the structures of Abrahamic religions.
The Source: Beyond Gods
The idea of a supreme source far above the gods presents a radical rethinking of divinity. This being, characterized by life and love, is fundamentally different from the anthropomorphic gods created by human societies. The source shares life freely, embodying the essence of existence and empathy, unlike the punitive and vengeful deities depicted in many religious texts.
Critique of the Biblical God
The Bible, revered by millions, is critiqued here as a text filled with contradictions and portrayals of a god who is full of all evil. This god, according to this perspective, entraps people in a narrative of sin and servitude. The concept of original sin and the need for redemption through sacrifice is seen as a mechanism to control and subjugate believers. This god is viewed not as a benevolent creator but as a construct of primitive tribal societies designed to impose order and fear.
Jesus and the Source
Contrasting with the biblical god, Jesus is posited as potentially emanating from the true source of life. Jesus referred to this source as “Father,” suggesting a direct, unmediated connection to the divine essence of love and life. However, the narrative continues, Jesus’ teachings and persona were co-opted by the Jewish religious framework, leading to the establishment of Christianity, which inherited and expanded upon the sacrificial themes of Judaism.
The Invention of Gods and Religions
Human history is filled with the creation of gods and religious texts. These deities are largely seen as inventions of men and women, serving various socio-political and psychological needs. The multiplicity of gods and scriptures across cultures is viewed as evidence of their human origin, rather than divine truth.
The Fallacy of Blood Sacrifice
One of the most criticized aspects of Abrahamic religions, particularly Christianity, is the notion of blood sacrifice. The idea that a god would require bloodshed as atonement is seen as a clear indication of human invention. Such practices are interpreted as primitive attempts to appease or manipulate the divine, rather than expressions of true spiritual insight.
The Role of Satan in Religious Narratives
Abrahamic religions often depict a devil or Satan as the embodiment of evil, conveniently absolving their god of moral responsibility for the world’s suffering. This dualistic framework is critiqued as a simplistic and deceptive means to explain away the inherent contradictions and moral failures of these religions’ deities.
Moral Absurdities of Religious Doctrines
The presentation argues that it is absurd to believe that a god would be concerned with human moral failings or personal behaviors, such as sexuality. These preoccupations are viewed as reflections of human prejudices and control mechanisms, rather than divine will.
The True Source: Life and Empathy
In stark contrast to religious doctrines, the true source of all life is depicted as a loving and empathetic being. This source does not demand worship, sacrifice, or adherence to dogma. Instead, it is an all-encompassing life force that exists within and around us, nurturing genuine love and empathy from our own hearts.
Religion as a Destroyer of Love
Finally, the presentation posits that organized religion often destroys the very love and empathy it purports to promote. By imposing rigid doctrines and moralistic judgments, religions can turn individuals into zealots and oppressors, undermining the inherent goodness within humanity.
Conclusion
The exploration concludes with a call to recognize and reconnect with the true source of life and love, moving beyond the confines of religious constructs. By embracing the intrinsic empathy and love within us, we can transcend the limitations imposed by man-made gods and doctrines, fostering a more compassionate and enlightened existence.
References
Armstrong, Karen. “A History of God: The 4,000-Year Quest of Judaism, Christianity, and Islam.” Ballantine Books, 1993.
Dawkins, Richard. “The God Delusion.” Bantam Books, 2006.
Ehrman, Bart D. “How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee.” HarperOne, 2014.
Hitchens, Christopher. “God Is Not Great: How Religion Poisons Everything.” Twelve, 2007.
Pagels, Elaine. “The Gnostic Gospels.” Random House, 1979.
Russell, Bertrand. “Why I Am Not a Christian and Other Essays on Religion and Related Subjects.” Simon and Schuster, 1957.
This scholarly approach provides a critical and contemplative perspective on the nature of divinity and the fallacies of religious constructs, encouraging a deeper understanding of the true source of life and love.
Exploring Christo-Pagan Theology: Bridging Christianity and Paganism
Abstract:
Christo-Paganism represents a unique and evolving spiritual path that seeks to integrate elements of both Christianity and Paganism. This paper delves into the origins, beliefs, practices, and contemporary expressions of Christo-Pagan theology. Drawing upon historical contexts, theological frameworks, and personal narratives, we explore how practitioners navigate the intersection of these two diverse traditions and forge a cohesive spiritual identity that honors both Christian and Pagan influences.
Introduction
Christo-Paganism emerges as a response to the diverse spiritual needs and evolving religious landscapes of modern society. It embodies a synthesis of Christian and Pagan beliefs, rituals, and symbols, offering practitioners a flexible and inclusive framework for exploring spirituality.
Historical Context
The roots of Christo-Pagan theology can be traced back to ancient times when Christianity assimilated and co-opted Pagan customs and practices. Throughout history, various mystical and heretical movements within Christianity have incorporated elements of Paganism into their teachings. In the 20th century, the revival of interest in Paganism and the occult gave rise to modern expressions of Christo-Paganism.
Core Beliefs and Practices
At the heart of Christo-Pagan theology lies a diverse array of beliefs and practices that reflect the individual spiritual journeys of practitioners. While there is no singular dogma or doctrine, common themes include the veneration of both Christian and Pagan deities, the celebration of Christian holidays and Pagan sabbats, and the reverence for nature as sacred.
Symbolism and Rituals
Christo-Pagans often employ symbolic imagery and rituals that blend Christian and Pagan elements. Examples include using the cross as a symbol of spiritual transformation, incorporating communion rituals that integrate Christian and Pagan symbolism, and crafting prayers and invocations that invoke both traditions.
Challenges and Controversies
Despite its inclusive and syncretic nature, Christo-Paganism faces challenges and controversies within both Christian and Pagan communities. Some Christians view it as syncretism or heresy, while some Pagans question the compatibility of Christianity with Paganism. Additionally, practitioners may encounter theological conflicts and social stigma as they navigate the complexities of blending two distinct traditions.
Contemporary Expressions
In contemporary society, Christo-Paganism continues to evolve and adapt to changing cultural contexts and spiritual needs. Practitioners may draw inspiration from diverse Christian denominations and Pagan traditions, incorporating elements of mysticism, eco-spirituality, and social justice into their spiritual practice.
Conclusion
Christo-Pagan theology offers a dynamic and inclusive approach to spirituality that seeks to bridge the gap between Christianity and Paganism. By embracing the diversity of human experience and drawing wisdom from multiple sources, Christo-Pagans forge a path that honors both the sacred traditions of the past and the evolving spiritual needs of the present.
Future Directions
As Christo-Paganism continues to evolve, there is a need for further scholarly inquiry and dialogue to deepen our understanding of this unique spiritual path. Future research could explore the theological nuances of Christo-Pagan theology, investigate its impact on individual spiritual growth and community dynamics, and examine its potential role in fostering interfaith dialogue and cooperation.
In conclusion, Christo-Pagan theology represents a rich tapestry of beliefs, practices, and experiences that challenge conventional notions of religious identity and offer new pathways for spiritual exploration and growth.
Christ lives in me Fellowship Teaching Ministry
DID JESUS FULFILL THE MESSIANIC PROPHECIES
What is the Messiah supposed to accomplish? The Bible says that he will:
A. Build the Third Temple (Ezekiel 37:26-28).
B. Gather all Jews back to the Land of Israel (Isaiah 43:5-6).
C. Usher in an era of world peace, and end all hatred, oppression, suffering and disease. As it says: “Nation shall not lift up sword against nation, neither shall man learn war anymore.” (Isaiah 2:4)
D. Spread universal knowledge of the God of Israel, which will unite humanity as one. As it says: “God will be King over all the world—on that day, God will be One and His Name will be One” (Zechariah 14:9).
The historical fact is that Jesus fulfilled none of these messianic prophecies.
A Critical Examination of the Origins of the Old Testament and the Hebrew Language
A Critical Examination of the Origins of the Old Testament and the Hebrew Language
Author: Bishop Ray Taylor, PhD
Abstract
This paper explores the controversial thesis that the Old Testament was originally written in Greek and that the Hebrew language is a constructed language with no substantial historical or archaeological evidence of its existence. By examining linguistic studies, historical records, and archaeological findings, this research aims to shed light on the origins of the Old Testament and the Hebrew language. The analysis will include comparisons to Canaanite and Phoenician languages, and will challenge the traditional narratives surrounding the ancient Hebrews.
Introduction
The traditional view holds that the Old Testament was originally composed in Hebrew. However, recent scholarship suggests that Greek may have played a significant role in the early transmission of these texts. Additionally, some scholars argue that Hebrew, as a distinct language, may not have existed in the form traditionally believed. This paper will critically assess these claims by examining linguistic, historical, and archaeological evidence.
The Case for Greek Origins of the Old Testament
Historical Context and Hellenistic Influence
The Hellenistic period (323-31 BCE) saw the spread of Greek culture and language throughout the Near East. This era’s influence on Jewish culture and literature is significant. The Septuagint, a Greek translation of the Hebrew Bible, is one of the earliest and most important versions of the Old Testament, suggesting a strong Greek presence in its textual history.
Source: “The Bible in Greek: Translation, Reception, and Transmission” by R. Timothy McLay (2012).
Linguistic Evidence
Comparative linguistic studies show that certain Old Testament books exhibit Greek linguistic patterns and vocabulary. This suggests that these texts may have been composed or heavily influenced by Greek.
Source: “The Influence of Greek on Jewish Exegesis” by Lee I. Levine in “The Oxford Handbook of the Septuagint” (2021).
Manuscript Evidence
The oldest extant manuscripts of the Old Testament, such as the Dead Sea Scrolls, contain texts in Greek, reinforcing the argument for Greek origins.
Source: “The Dead Sea Scrolls and the Developmental Composition of the Bible” by Eugene Ulrich (1999).
The Hebrew Language: A Constructed Myth?
Linguistic Analysis
Hebrew shares significant similarities with Canaanite and Phoenician languages, leading some scholars to argue that it is a derivative or dialect of these languages rather than an independent language.
Source: “Phoenician and Punic: Progress in the Study of the Languages and Texts” by Charles R. Krahmalkov (2001).
Archaeological Evidence
Despite extensive archaeological efforts, there is a notable absence of artifacts or inscriptions that definitively identify a distinct Hebrew people or language prior to the first millennium BCE. Most inscriptions labeled as “Hebrew” are remarkably similar to Canaanite scripts.
Source: “The Invention of Hebrew” by Seth L. Sanders (2009).
Historiographical Critique
Historical records from neighboring civilizations, such as Egypt and Mesopotamia, make no clear reference to a distinct Hebrew people or language. This absence raises questions about the traditional narrative of Hebrew history.
Source: “The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of Its Sacred Texts” by Israel Finkelstein and Neil Asher Silberman (2001).
Comparative Analysis: Hebrew as Bastardized Canaanite-Phoenician
Linguistic Roots
Hebrew’s phonology, morphology, and syntax closely mirror those of Canaanite and Phoenician languages, suggesting a common linguistic heritage.
Source: “A Grammar of Phoenician and Punic” by Charles R. Krahmalkov (2001).
Script Development
The Paleo-Hebrew script is virtually identical to the Phoenician script, further supporting the theory that Hebrew evolved from Canaanite-Phoenician roots.
Source: “The Early Alphabet” by John F. Healey (1990).
Conclusion
This paper has examined the controversial thesis that the Old Testament was originally written in Greek and that Hebrew is a constructed language, heavily influenced by Canaanite and Phoenician languages. The evidence presented challenges traditional narratives and suggests a more complex linguistic and historical development of the Old Testament and the Hebrew language. Further research and open scholarly debate are necessary to deepen our understanding of these ancient texts and their origins.
References
McLay, R. Timothy. “The Bible in Greek: Translation, Reception, and Transmission.” Society of Biblical Literature, 2012.
Levine, Lee I. “The Influence of Greek on Jewish Exegesis.” In “The Oxford Handbook of the Septuagint,” edited by Alison Salvesen and Timothy M. Law, Oxford University Press, 2021.
Ulrich, Eugene. “The Dead Sea Scrolls and the Developmental Composition of the Bible.” Brill, 1999.
Krahmalkov, Charles R. “Phoenician and Punic: Progress in the Study of the Languages and Texts.” In “The Semitic Languages,” edited by Robert Hetzron, Routledge, 2001.
Sanders, Seth L. “The Invention of Hebrew.” University of Illinois Press, 2009.
Finkelstein, Israel, and Neil Asher Silberman. “The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of Its Sacred Texts.” Free Press, 2001.
Krahmalkov, Charles R. “A Grammar of Phoenician and Punic.” Brill, 2001.
Healey, John F. “The Early Alphabet.” University of California Press, 1990.
2 Corinthians 5; wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
For through the law I died to the law so that I might live to God. 20 I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me. 21I do not set aside the grace of God. For if righteousness comes through the law, Christ died for nothing.…
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Jesus Died and was buried and on the 3rd day He Rose from the Dead and it is Grace plus nothing.
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- In the New Testament, thirteen letters are attributed to the apostle Paul. Paul is, of course, the individual who had persecuted the church, but became a Christian missionary after an encounter with the risen Jesus on the road to Damascus. But, did Paul actually author all thirteen epistles believed to have been penned by him? Some believe that Paul only actually authored seven of the thirteen.
Epistles are ancient letters written to individuals or groups of individuals addressing particular theological issues and/or doctrinal problems. The thirteen letters classically attributed to the apostle Paul are Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, and Philemon. Of the thirteen letters, seven are recognized as being undisputed (that is, without debate). Those seven undisputed letters are Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon. But what of the other six (Ephesians, Colossians, 2 Thessalonians, 1 and 2 Timothy, and Titus)?
Christ lives in me fellowship is not traditional. We spread the Gospel of our Lord Jesus Christ, not by shaming anyone or beating people over the heads with legalism and foolishness. The word gospel is a military word. Meaning good news. So, the death, burial and resurrection of Our Lord Jesus Christ saves you. It is by the Grace of God, and not by the works of man. Christ is born in you, and you know that God is your Father. We do not buy the Hebrew nonsense. We know that it does not matter what race or anything else you happen to be. Our Father is Our Father and nothing else matters.
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Christ is born in you when you are trusting in the finished work of Jesus the son of God on the cross. But it is more than just acknowledging that Jesus paid the price for you. If God is your Father and you know this in your heart and spirit, you are a new creation, and the full knowledge resides in you. The Gnostic is the Knowing and many call themselves gnostic, but we are little children with the knowing that Christ dwells in each and every one of us. We are all temples, and your spirit is one with Christ and we suffer until Christ is formed in us.
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