Exploring My Strange Bible with Tim Mackie
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Message Four Being Faithful in Service in the Lord's Commission
THE CHRISTIAN LIFE, THE CHURCH LIFE, THE CONSUMMATION OF THE AGE, AND THE COMING OF THE LORD (Saturday—First Morning Session) Message Four Being Faithful in Service in the Lord’s Commission and in His Gifts for His Second and Imminent Coming Scripture Reading: Matt. 24:45-51; 25:14-30 Matt 24:45 Who then is the faithful and prudent slave, whom the master has set over his household to give them food at the proper time? Matt 24:46 Blessed is that slave whom his master, when he comes, will find so doing. Matt 24:47 Truly I say to you that he will set him over all his possessions. Matt 24:48 But if that evil slave says in his heart, My master delays, Matt 24:49 And begins to beat his fellow slaves and eats and drinks with the drunken, Matt 24:50 The master of that slave will come on a day when he does not expect him and at an hour which he does not know, Matt 24:51 And will cut him asunder and appoint his portion with the hypocrites. In that place there will be the weeping and the gnashing of teeth. Matt 25:14 For the kingdom of the heavens is just like a man about to go abroad, who called his own slaves and delivered to them his possessions. Matt 25:15 To one he gave five talents, and to another two, and to another one, to each according to his own ability. And he went abroad. Matt 25:16 Immediately he who had received the five talents went and traded with them and gained another five. -
Studies in Romans
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1957 Studies in Romans R. C. Bell Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bell, R. C., "Studies in Romans" (1957). Stone-Campbell Books. 470. https://digitalcommons.acu.edu/crs_books/470 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. STUDIESIN ROMANS R.C.BELL F IRM FOUNDATION PUBLISHING HOUSE AUSTIN , TEXAS COPYRIGHT, 1887 FIRM FOUNDATION PUBLISHING HOU SE LESSON 1 Though Romans was written near the close of Paul's mis sionary ministry, reasonably, because of its being a fuller 1-1.ndmore systematic discussion of the fundamentals of Christianity than the other Epistles of the New Testament, 'it is placed before them. Paul's earliest writings, the Thes salonian letters, written some five years before Romans, rea sonably, because they feature Christ's second coming and the end of the age, are placed, save the Pastoral Epistles and Philemon, last of his fourteen Epistles. If Mordecai, with out explicit evidence, believed it was like God to have Esther on the throne at a most crucial time (Esther 4 :14), why should it be "judged incredible" that God had some ~hing to do with this arrangement of his Bible? The theme of the Bible from Eden onward is the redemp tion of fallen man. -
A Re-Examination of Luther's View on the State of the Dead
Journal of the Adventist Theological Society, 22/2 (2011):154-170. Article copyright © 2011 by Trevor O’Reggio. A Re-examination of Luther’s View on the State of the Dead Trevor O’Reggio Seventh-day Adventist Theological Seminary Andrews University Introduction Luther’s theology was forged in the crucible of his struggle to find forgiveness and peace from his overwhelming sense of guilt. He had an acute sense of misery and felt as if he hung in the balance between life and death. The German word that captures something of Luther’s emotional state is Anfechtung—one feels cut off from God and hope is suffocated. “Anfechtung is the foretaste of the peril of death.”1 It was not only the fear of death that terrorized him, but death itself was an ever-present reality for Luther. He lost two of his children in childhood, so by virtue of his experience, and his theology, he was forced to wrestle with the meaning of death and the after-life. It is not surprising then that Luther wrote much about death, some of it at times confusing and complicated. Did Luther believe in soul sleep or in an immortal soul that survives death? There are generally two views concerning the state of the dead among Christians. The first view asserts that when a person dies, his soul survives death and continues to exist in some place. For those who are saved, they go straight into paradise. For those who are not so righteous, they go into some halfway house called purgatory (Catholic view) where they are purified and made ready for paradise. -
Today We Have This Powerful Story of the Raising of the Widow's Son from the Dead. We Know There Are a Couple of Other Exampl
Today we have this powerful story of the raising of the widow’s son from the dead. We know there are a couple of other examples in the Scriptures of Jesus raising people from the dead. Of course, the story of the raising of Lazarus and the story of the raising of the daughter of Jairus. But this raising story, you’ll notice, is a little different. In this story no one is asking Jesus for help. For Lazarus, Martha says “If you had been here, my brother would not have died.” Jairus says, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” Jesus sets on His own initiative and in this we see His great compassion. Let’s look at the scene a little closer. The one who died was the only son of a widow. So she was alone. Her husband had died, and now her only son had died, so she has the terrible grief of losing her son after already having lost her husband. She has the prospect now of being alone, and on top of this, in those days women didn’t really work for income. So now she has to be completely dependent on the charity of others to live. Maybe she now would even have to be reduced to begging. The Lord sees all this going on. The exact scripture we heard was: “When the Lord saw her, He was moved with pity for her.” So we see the Lord’s great compassion here. -
Metaphysical Reflections on Human Personhood
CHAP1.fm Page 15 Wednesday, August 2, 2000 3:03 PM Part One Metaphysical Reflections on Human Personhood CHAP1.fm Page 16 Wednesday, August 2, 2000 3:03 PM Throughout the centuries Christians have believed that each human person consists in a soul and body; that the soul survived the death of the body; and that its future life will be immortal.1 H. D. LEWIS In terms of biblical psychology, man does not have a “soul,” he is one. He is a living and vital whole. It is possible to distinguish between his activities, but we cannot distinguish between the parts, for they have no independent existence.2 J. K. HOWARD How should we think about human persons? What sorts of things, fundamentally, are they? What is it to be a human, what is it to be a human person, and how should we think about personhood? . The first point to note is that on the Christian scheme of things, God is the premier person, the first and chief exemplar of personhood . and the properties most important for an understanding of our personhood are properties we share with him.3 A LVIN PLANTINGA CHAP1.fm Page 17 Wednesday, August 2, 2000 3:03 PM CHAPTER 1 Establishing a Framework for Approaching Human Personhood ................................................... ........................ T IS SAFE TO SAY THAT THROUGHOUT HUMAN HISTORY, THE VAST majority of people, educated and uneducated alike, have been dual- I ists, at least in the sense that they have taken a human to be the sort of being that could enter life after death while one’s corpse was left behind—for example, one could enter life after death as the very same individual or as some sort of spiritual entity that merges with the All. -
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Texas Long Term Care Institute
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Prepared By Merri Cohoe, BSW Sue Ellen Contreras, BSW Debra Sparks, BSW Texas Long Term Care Institute College of Health Professions Southwest Texas State University San Marcos, Texas TLTCI Series Report 02-2 April 2002 Information presented in this document may be copied for non-commercial purposes only. Please credit the Texas Long Term Care Institute. Additional copies may be obtained from the Texas Long Term Care Institute, 601 University Drive, San Marcos, Texas, 78666 Phone: 512-245-8234 FAX 512-245-7803. Email: L [email protected] Website: http://LTC-Institute.health.swt.edu CWe; w.auU eJw [o;~ tJus; ~fl/ [o;OU/tI~iIv~4tAwv~, ~, and~tuJi4i1vOW1l~. CWe; w.auU ~ eJw [0; ~ aft tJuv Soci.at CW~ wJuy Iuwe; ~ t/te; uuuJ; I<w USJ. ~it is; 0W1I ~ widv [0; ~ tAerrv p;uuul. 2 Table of Contents Introduction ....... ........................................................................ 5 Acknowledgements .......................... ...... ..... ... ............. .............. .... 6 African Methodist Episcopal .................. , ................. " ........... , .... ... .. .. 7 American Evangelical. .. 8 Anglican .................................................................................... 9 Anglican Catholic Church ......... " . " ................................................ '" 10 Assemblies of God .............. , ..... .................... ................ ....... .......... 11-12 Atheism..... .................. ....... .................... ............... -
The Human Encounter with Death
The Human Encounter With Death by STANISLAV GROF, M.D. & JOAN HALIFAX, PH.D. with a Foreword by ELISABETH KÜBLER-ROSS, M.D D 492 / A Dutton Paperback / $3.95 / In Canada $4.75 Stanislav Grof, M.D., and Joan Halifax, Ph.D., have a unique authority and competence in the interpretation of the human encounter with death. Theirs is an extraordin ary range of experience, in clinical research with psyche- delic substances, in cross-cultural and medical anthropology, and in the analysis of Oriental and archaic literatures. Their pioneering work with psychedelics ad ministered to individuals dying of cancer opened domains of experience that proved to be nearly identical to those al ready mapped in the "Books of the Dead," those mystical visionary accounts of the posthumous journeys of the soul. The Grof/Halifax book and these ancient resources both show the imminent experience of death as a continuation of what had been the hidden aspect of the experience of life. —Joseph Campbell The authors have assisted persons dying of cancer in tran scending the anxiety and anger around their personal fate. Using psychedelics, they have guided the patients to death- rebirth experiences that resemble transformation rites practiced in a variety of cultures. Physician and medical anthropologist join here in recreating an old art—the art of dying. —June Singer The Human Encounter With Death is the latest of many re cent publications in the newly evolving field of thanatology. It is, however, a quite different kind of book—one that be longs in every library of anyone who seriously tries to un derstand the phenomenon we call death. -
Problematics of the Dimensions of Death
2424 6 May 90 PROBLEMATICS OF THE DIMENSIONS OF DEATH ELLIOTT THINKSHEETS 309 L.Eliz.Dr., Craigville, MA 02636 Among the fears ineluctably buzzing around death both as fact Phone 508.775.8008 & as idea is the fear of the spiritual dimension of life, even of Noncommercial reproduction permitted the very word "spiritual." Eg, Lloyd Glaubermen, inventor of Hypno-Peripheral Pro- cessing (the latest in psychotechnology: multiple-track audiotapes to pre-change behavior from the unconscious to conscious living--incorporating Milton Erikson's subliminal story-telling & Neuro-Linguistic Programming's dual induction--"to build self-esteem, dispel depression, and generate a healing effect in both mind and body") says the use of myths-stories "can bring meaning and purpose to many of us. I hesitate to say that the stories have a spiritual message , since this word for many may equate to a lack of substance. Rather, I might just say that the stories, the myths, have a universal application and appeal." (Interview by David Beeman in April- May/90 PASTORAL COUNSELING LETTER; boldface, mine) The S-word is scary for a profounder reason than this that our psychoacoustical stress-manager alludes to. It is scary fundamentally because "spiritual" signals the deepest/highest dimension of our lives, where most--indeed, everything--is at risk as we face the "Mysterium tremendum et fascinosum" ("the Mystery that causes us to tremble, but so fascinates us we can't run away"). And of all life-events, none other can compare with death in grabbing our attention for the "spiritual" dimension. No wonder the current flood of books on the death/spirituality relationship--many on Hospice chaplaincy. -
The Reality of Hell
THE REALITY OF HELL Bob Ross Is there a place of literal fire where lost sinners will be confined throughout eternity? “HELL” • “SHEOL” • “HADES” • “GEHENNA” • “TARTARUS” The Bible was written in three languages: Hebrew (Old Testament), Chaldee (por- tion of Daniel), and Greek (New Testament). The Bible that we have today is a translation of the Hebrew, Chaldee, and Greek writings into our language. There are many transla- tions of the Bible, the most popular being the King James Version, which you probably own. The Word “Hell” in the King James Version There are four words in the KJV translated “hell.” Of these four words, only one of them is used in the Old Testament. That word is the Hebrew word “Sheol.” In the New Testament, the three words translated “hell” are “hades,” “gehenna,” and “tartarus,” all Greek words. What do these words mean? 1. The Hebrew word “sheol” is translated as follows. “Hell”—31 times, as in Psalm 9:17: “The wicked shall be turned into hell, and all the nations that forget God.” “Grave”—31 times, as in Ecclesiastes 9:10: “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” “Pit”—3 times, as in Job 17:16: “They shall go down to the bars of the pit, when our rest together is in the dust.” But actually, the Hebrew word “sheol” does not mean either “hell,” “grave,” or “pit.” It means “the unseen world” or “the place of departed spirits.” Notice how it is de- fined: Strong’s Hebrew and Chaldee Dictionary says that “sheol” is “the world of the dead.” Young’s Analytical Concordance says that “sheol” is “the unseen state.” Smiths Bible Dictionary says that “sheol” is “always the abode of departed spirits.” Fausset’s Bible Dictionary and Encyclopedia says that “sheol” is “the common re- ceptacle of the dead.” So sheol does not strictly refer to hell, but to the place of departed spirits, irrespec- tive of whether saved or lost. -
Heaven Is God's Kingdom
Conclusion to the Spiritual Universe What is the Spiritual Realm? The spiritual realm is an invisible universe inhabited by spiritual beings, some good and some evil, with intelligence and emotions. The invisible world and physical world are in constant interaction with each other. What is God’s place in the Spiritual Realm? God is the creator and ruler of the spiritual universe in all of the same ways that He is in the physical. God is just as powerful and present in one realm as He is in the other. Who are the angels? Angels are created beings with unique characteristics and personalities. There are some who serve God and some who are in rebellion against God. Who is Lucifer? As the most beautiful and highest ranking angel, Lucifer was created to lead worship to God. That is until his own pride and arrogance made him believe that he should sit on God’s throne and be worshipped by all of creation. What is Lucifer Like? Lucifer is the enemy of God because he hates God, and he is jealous of Him. His oldest tactic is to target people because the way to get to the Father is through His children. Some of The Enemy’s Tactics: •Satan lies and twists the truth so that we doubt God and ourselves. •Satan uses weapons like pride, anger, fear, and discouragement. •Satan tempts us to sin, and then accuses us if/when we give in to sin. Some of The Enemy’s Tactics: •Satan wants people to believe that he can’t be defeated or isn’t real. -
What Happens After Death According to the Hymns in the LSB
What Happens after Death According to the Hymns in the LSB What follows is meant to be proactive, meaning that I intend it to be a guide for those who write hymn texts and for those who select hymns for publication in the future, rather than a critique of texts that have been written and published in the past. I have wanted to do a study like this ever since seminary days when I heard professor Arthur Carl Piepkorn say that the laity in our Church get their theology primarily from hymns. That struck me as true then, and I think it is still true today. If it is true, then what follows should be of interest to anyone who writes hymns texts, translates them from other languages, edits earlier translations, selects hymn texts for publication, or reviews them for doctrinal correctness, as well as to everyone who uses them in worship, mediation or prayer. In my own case, before I got to the seminary, I believed that at death believers go immediately to heaven in the full sense of the word, a belief held by many of our lay people and many pastors. This is not surprising since the Book of Concord, which we believe is a correct and authoritative interpretation of the Sacred Scriptures, states: “We grant that the angels pray for us . We also grant that the saints in heaven (in coelis, im Himmel) pray for the church in general, as they prayed for the church while they were on earth. But neither a command nor a promise nor an example can be shown from Scripture for the invocation of the saints; from this it follows that consciences cannot be sure about such invocation.” (My italics. -
Who Lit the Fires of Hell? a Sermon on Matthew 5:21-37 by Nathan Nettleton, 12 February 2017 © Laughingbird.Net
Who Lit the Fires of Hell? A sermon on Matthew 5:21-37 by Nathan Nettleton, 12 February 2017 © LaughingBird.net Message We make a devilish mistake when we project the origins of hell onto God. Jesus calls us to follow him into a new way of life that will save us from plunging into the hells of our own making. Sermon One of the many things that the new stage musical, The Book of Mormon, makes fun of is the Mormons’ beliefs about hell. But actually, the Mormons beliefs about hell are not much different from what a lot of Christians believe. Hell has not featured much in my preaching to date, and I could perhaps be accused of avoiding the topic, but I think I have to say something about it tonight. In the version of the New Testament that I mostly use (NRSV), the word “hell” appears 13 times, and three of them were in tonight’s gospel reading. If you are one of those who firmly believes that every word of the Bible is to be taken literally in its plain and simple sense, then these references to hell are definitely bad news. They certainly are for me anyway. Maybe not you. But at face value, since I have been known to call someone a fool, I am “liable to the hell of fire”, and since I haven’t either plucked out my eyes or cut off my hands which have, on occasions, been known to participate in my sinful thoughts or sinful actions, I am in danger of my whole body being thrown into hell.