Check out the Holy Sepulcher mosaic too.
(A picture of this mosaic is on our living room wall. It's Jeff's least favorite because stray people couldn't be cropped out. Unavoidable at such a busy
Gross: In your estimation, people didn't pay enough attention to George W. Bush's religion in 2000 when he was elected the first time.In other words, Bush epitomizes those fundamentalist tendencies that Weisberg recommends, in the preceding question, avoiding among presidential candidates.
Weisberg: I think that what's most important about it, again, is not the theology, because there's not very much theology there, but the fact that religion is part of the way he decides things peremptorily.
Because he sees things very simply in terms of right and wrong, because he has a simple moralistic outlook on the world, I think he uses religion, one of the ways he uses religion unproductively is to avoid debate, discussion, deep thinking, reconsideration. It helps him jump to a conclusion.
And I think understanding the way his mind works and the way he uses religion as a kind of crutch for that, I think is something we should have understood better.
My Lord God
I have no idea where I am going.
I do not see the road ahead of me.
I cannot know for certain where it will end.
Nor do I really know myself,
and the fact that I think I am following
your will does not mean
that I am actually doing so.
But I believe that my desire to please you
does in fact please you.
And I hope that I have that desire
in all that I am doing.
I hope that I will never do anything
apart from that desire.
And I know that if I do this
you will lead me by the right road
though I may know nothing about it.
Therefore will I trust you always
though I may seem to be lost
and in the shadow of death.
I will not fear,
for you are ever with me,
and you will never leave me
to face my perils alone.
Paleontologist and professor of anatomy NEIL SHUBIN tells us about his book "Your Inner Fish: A Journey Into the 3.5-Billion-Year History of the Human Body."A very enthused scientist.
O My people! Their oppressors are children, And women rule over them.That inexperienced, weak leaders are a sign of God's judgment. Will some take this as an indication of whom to vote for?
The Bible in its Traditions is not just a dream but a project that is on the way to realisation.Oh, I knew this day was coming. Shall we all thank the NIV, and the ESV after them?
There will be a new page lay-out. The page will still present together the text and the notes, but will look more like a page of the Talmud or of medieval and early modern commentaries on Aristotle or St Thomas.
In brief, we aim at producing a study edition of the Catholic Bible targeting a scripturally educated public.
It would be fair to say that the first Jerusalem Bible was characterized by wholesale corrections of the Massoretic Text from the versions, also by a readiness to engage in conjectural emendations. By contrast, the second edition in French (I think the same is true also of the New Jerusalem Bible in English) was marked by a massive return to the Massoretic Text. The Bible in its Traditions will be more aware of the legitimate diversity of the textual traditions. What do I mean by that?
The Tanakh, with its Massoretic Text, emerges more clearly as the Bible of Rabbinical Judaism. Further, it is the only complete Hebrew text we now have. On both these counts, it is indispensable to The Bible in its Traditions. It is not, however, as such the Old Testament of the Christian Bible. Nor, as we have just said, does it represent exclusively the ancient Hebrew text of the Bible.
The New Testament
For The Bible in its Traditions it is appropriate to translate not simply a modern critical text, but also traditional texts. This would mean that the texts in front of the reader will be coherent with those in commentaries from the great Christian traditions.
1. The first Greek text to be translated needs to be traditional. This hermeneutical option leads us to the Byzantine or Majority Text, precisely because it has become the New Testament of Greek-speaking Christianity, both before and after the schism. I want to emphasize that if we choose this text, it is not because we believe that it is the best from a critical point of view, nor because we believe that it is the inspired text of the New Testament, but solely because of its traditional value.
2. Obviously we also want to make our readers aware of the results of modern critical scholarship. Therefore, the text preferred by Nestle-Aland 27th edition, where it differs significantly from the Byzantine Text, finds its rightful place. In fact, those differences between Nestle-Aland and the Majority Text that are significant enough to translate are relatively few and frequently consist of an omission by Nestle-Aland.
3. Our third Greek text is the Textus receptus, in those relatively few cases where it differs from the Byzantine/Majority Text as established since von Soden. With all its imperfections, this was the New Testament of the 16th century Humanists and Reformers. It was translated by Luther and by Tyndale. When one thinks of the enormous religious and cultural importance of Luther’s Bible and of the Authorized Version or King James Bible, the Textus receptus has a claim to be considered traditional.
But precisely because it is Catholic, our project wants to embrace and give due place to the Orthodox and Reformed traditions.
I am introduced to a priest in the area, that we begin to have a peer relationship: I’m a pastor, he’s a priest. He knows that I’m doing the Liturgy of the Hours. He invites me to start coming to Saturday night Mass since I don’t have Saturday night obligations. And so I did that. Began going and actually that was the beginning of what brought everything about.Is there an inconsistency here? If the "whole pint" fits, whence the conflict? Entre nous, the whole pint doesn't fit. This is propaganda, but at this point in the journey, it's too late to matter.
But, at first, I was just going for my own spiritual nurture because the [Catholic] Liturgy was giving me what I could not do in my church on Sunday morning. And I said, “Well, ya put the two together and you’ve really got something good.”
And as I would go, I realized that there was a potential for a conflict here. But I thought as long as I can make this be my personal journey and then do my pastoral leadership. But I thought, “What do I do if it comes to a point where what I understand personally, becomes more than personal, it becomes theological conviction and I know that it affects me pastorally?”
Well, that day came, and I realized that I could not unlearn what I had learned. I could not ignore what the Holy Spirit had enabled me to see. And I realized that all that I had been as an evangelical pastor, I could take that into the Catholic Church but that the bigness and the depth of the Faith … could not be squeezed into the little segment of the Church that I was in. And I began to look at it as if I had a pint-sized faith, that was wonderful and was real, but that I had become aware of a gallon and you can’t put a gallon into a pint, no matter how hard you try, but that the pint fits very easily into the gallon and so I said, “I’ve got to make a switch.”
I told her that I was prepared to go to an evangelical church with her and do this [attend Catholic Mass] on my own, and she said, “Let me go with you for a while …” and after she went to a few services, she would leave in tears, saying, “You’ve taken me to a foreign country.”Journey Home program, Dr. David L. Hall, former Brethren in Christ minister
"As mayor, I was paid $7,321 for years 2006 and 2007," Grbelja said. "There is no increase for 2008, and [I] will be paid the same amount as in the other years."
The committee will hold a second reading and public hearing on the salary ordinance at its Feb. 6 meeting.
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I have not turned aside from Your ordinances,Psalm 119:102 (NASB1)The first "precept" strives to instill in the timid student a confidence, built on a promise, in reading and understanding sacred Scripture.
For You Yourself have taught me.
... it seems downright rude for anyone to suggest that another's religious beliefs are mistaken.We chastise Christians who caricature Catholicism and abide those with a legitimate theological beef.
For such people, "intolerance" is equivalent to merely believing that one is correct on a theological topic.
But, ironically, this is a form of intolerance, for it is saying that there is only one way to think of theology, namely, that it cannot in principle be true and it is on the same level of personal preferences such as tastes in food, sports, etc.
This, it seems to me, is far worse than theologically-shaped anti-Catholicism and anti-Mormonism, since, in both cases, they implicitly respect their opposition by taking their theologies and their beliefs seriously.
In the Supreme Court's first look in more than a century at the constitutionality of a method of execution, several justices Jan. 7 seemed inclined to pass on deciding whether lethal injection constitutes cruel and unusual punishment.
Since the court agreed to take the case in September, there has been an effective nationwide moratorium on executions ...
But Justice Antonin Scalia said it matters little whether a problem with the way the drugs are administered sometimes leads to excruciating pain for the condemned prisoner.
"Cruel and unusual is the standard, not painless," he said.
Some discussion among the justices and the attorneys noted that veterinarians nationwide and the Kentucky Legislature have banned a similar three-drug option for euthanizing animals because of the risk of inflicting pain.
Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, "Vengeance is mine, I will repay, says the Lord.""But," so the argument goes, "surely vengeance connotes excess? Christians seek simply justice, not vengeance. We only want what we're entitled to, nothing more. Execution for murder cannot be too strong a punishment."
Alas, sinful nation,The study question reads, "Reflect on why ... God describes Himself with the title ... It connects with God's message to His people through Isaiah. ... this is who God is today."
People weighed down with iniquity,
Offspring of evildoers,
Sons who act corruptly!
They have abandoned the LORD,
They have despised the Holy One of Israel,
They have turned away from Him.
Earlier I posted a comment like the one above to Tim Challies blog and saw someone respond by saying:So, do I continue here, with this undercurrent? I don't want to overreact but, to my mind, it poses a serious challenge to the doctrine of the Trinity, at least as I understand it.
"Actually, separating Israel from the Church does not make Christ have two brides.
Israel is the wife of YHVH (God the Father) as depicted in the book of Hosea. The Church is the Bride of Christ (God the Son)."
I seriously hope this is not the answer of most Dispensationalists.2 But this is a fancy dance if I ever saw one. ... To somehow say that God the Father has one bride and Jesus has a different bride makes for a breaking up of the Trinity in, what I would argue is, a radical biblical departure. So this answer truly makes no sense and can only make one wonder.
Amillennialists would affirm that Christ has one bride, the Church, which comprises both Jews and Gentiles of all time. So we must conclude therefore that Gentiles did not replace Israel but God was simply expanding upon it, fulfilling His promise to Abraham. monergism.com (by John W. Hendryx)
No, see, there's this girl, Amelia Bedelia, and she takes everything literally. If you tell her to draw the curtains, she takes paper and pencil and makes a picture! If you tell her to dress the turkey, she puts clothes on it!"I can understand how a child could find this rip-roaringly funny. But she isn't taking things literally. I mean, well, she is, but these expressions aren't idiomatic. The directions are simply exploiting a less common meaning of a word: "draw" - pull or move something; "dress" - clean or prepare something for cooking or eating.
If you're annoying me, I might say to you, "Knock it off" or "Cut it out."The three-year-old had been hanging on every word of our discussion and provided a keen conclusion when he reached around me and pulled the kid-friendly scissors from the drawer.
Taking that literally, you might hit something or find a pair of scissors.
She was a working girlmichele's blog moved to Beliefnet where she's been a contributing blogger to the Casting Stones political blog for several months. She lost nothing in the move, to my surprise, not even her fellow Chicks. The picture's great, tulips and all.
North of Jersey way
Now she's hit the big time
In the U.S.A.
And if she could only hear me
This is what I'd say.
"Honey pie you are making me crazy
I'm in love but I'm lazy
So won't you please come home."
"And here's ours. Ten cents for me, ten cents for Mr. Nolan, a nickel for each of the children."The president of Harvard University was on Fresh Air yesterday afternoon talking about how the causalities of the Civil War affected American (Protestant) Christianity, especially beliefs about resurrection and the afterlife.
"And you'll never regret it, Mrs. Nolan. A fine funeral for every member of the family, heaven forbid."
A Tree Grows in Brooklyn
Americans in the Civil War period were very interested in heaven ... because ... many of their loved ones were gone and ... they hoped, were in this other realm called heaven.There's nothing wrong with understanding heaven in terms of this world, Revelation does just that. But I've never been comfortable with an emphasis on "reunion"1, especially at the expense of the centrality of "the throne of God and of the Lamb." (Rev. 22:1,4)
So what was heaven actually like?
Heaven became a different sort of place in the course of the 19th century. ... some writing about heaven in the 18th century ... make it less severe, less a God-centered place, more a place that seemed welcoming to individuals ...
... you would be reunited with all your family, and in some writings about heaven, it was a place that was even better than earth in that, not only did you have all your books and your piano, but your hair didn't turn gray ...
And so it was very idealized, and the consistency between your own life and the life in heaven, I think, evolved from people's strong desire to feel that loss was not so overwhelming, that the person who had departed had not given up everything ...
In fact, that person was simply around a corner, behind the veil, living a life very much like those of his brothers and sisters and comrades and so forth back on earth.
I think this [spiritualism] grew out of the rising prominence and status of science in the mid-19th century, that it seemed to some Americans that if heaven existed then we ought to prove it. There ought to be some foundation to establish the reality of heaven and spiritualism spoke to that need because it showed that individuals who were dead were communicating with live people and making tables rise and wrapping on the wood and in other ways showing their reality.
And spiritualism became a real comfort for many Americans ... There were spritiualists newspapers, seances, there were even seances in the White House. Mary Todd Lincoln was very interested in spiritualism. And it's said that Lincoln himself attended some of these seances where Mary Todd Lincoln was trying to communicate with her dead children.
And there was a spiritualist newspaper published in Boston that in every edition had lengthly communications from dead soldiers often describing their own good deaths, describing what heaven was like, describing their reunification with their lost limbs and so forth. So it was a way of connecting death and life and making that separation seem less frightening.
Death is not to be regarded as a mere event in our history. Death fixes our state. Here on earth, everything is changing and unsettled; beyond the grave, our condition is unchangeable. What you are when you die, the same will you reappear in the great day of eternity. The features of character with which you leave the world will be seen in you when you rise from the dead.But "a good death" isn't only a Protestant ideal. The movie A Tree Grows in Brooklyn depicts a poor, devout Irish mother paying her tithe to the insurance man for family funerals. There's Cardinal Newman's Prayer for a Happy Death, a prayer that in Catholic circles could be prayed, perhaps tongue-in-cheek, on behalf of another! (Catholic humor, Romans 12:20). Or the final line of the Ave Maria, "in hora mortis nostrae."
"When you allow outside influences to come into play, the client is no longer getting the best judgment of the lawyer. They're getting the judgment of the lawyer tempered, or perhaps controlled, by someone who is not inculcated in the morals of the profession.
"What happens, for instance, if investors demand that a firm drop a client whose case doesn't look winnable."
The MOM line would extend passenger rail service from New York City, Newark and other urban areas of northern New Jersey into central New Jersey, according to state and local planners.The government can't do anything for the people without also doing something for itself?
The final potential stop of the MOM line (heading north to south) would be Lakehurst, Ocean County, which is home to a U.S. Navy base, the Lakehurst Naval Air Engineering Station, the largest employer in Ocean County.
Lakehurst Navy base is situated adjacent to an Army base, Fort Dix, and an Air Force facility, McGuire Air Force Base, according to the press release.
"What right does a court have to force a name upon their child? Sheesh! Naming a child is the prerogative of the parents. I wonder if they have to do it?Like a 1st century Roman trying to understand a contemporary Christian, I'm shaken by her objection on two counts. First, why would a Protestant ... or an atheist ... have a problem naming a baby after a saint? (1 Cor. 8:4-6, Romans 14)
What if they were Protestant or atheists ...
I'm talking about the fact that they have to name their baby after a saint."
"and tomorrow you and your sons shall be with me." (1 Sam. 28:19)I'll start by saying, it's a close, careful reading of Scripture that even turns this up in the caller's mind. But, as often happens, the reader was bringing a question to the text - seeking information about the afterlife - that the text doesn't propose to answer.
"I shall go to him, but he shall not return to me." (2 Sam. 12:23)
"Das ist um katholisch zu werden describes a condition of things that drives one to desperation or madness."