This man is the way for the Church-a way that, in a sense, is the basis of all the other ways that the Church must walk-because man-every man without any exception whatever-has been redeemed by Christ, and because with man-with each man without any exception whatever-Christ is in a way united, even when man is unaware of it: "Christ, who died and was raised up for all, provides man"-each man and every man- "with the light and the strength to measure up to his supreme calling" Since this man is the way for the Church, the way for her daily life and experience, for her mission and toil, the Church of today must be aware in an always new manner of man's "situation".
That means that she must be aware of his possibilities, which keep returning to their proper bearings and thus revealing themselves. She must likewise be aware of the threats to man and of all that seems to oppose the endeavour "to make human life ever more human" 97 and make every element of this life correspond to man's true dignity-in a word, she must be aware of all that is opposed to that process.
Accordingly, while keeping alive in our memory the picture that was so perspicaciously and authoritatively traced by the Second Vatican Council, we shall try once more to adapt it to the "signs of the times" and to the demands of the situation, which is continually changing and evolving in certain directions. All too soon, and often in an unforeseeable way, what this manifold activity of man yields is not only subjected to "alienation", in the sense that it is simply taken away from the person who produces it, but rather it turns against man himself, at least in part, through the indirect consequences of its effects returning on himself.
It is or can be directed against him. This seems to make up the main chapter of the drama of present-day human existence in its broadest and universal dimension. Man therefore lives increasingly in fear. He is afraid that what he produces-not all of it, of course, or even most of it, but part of it and precisely that part that contains a special share of his genius and initiative-can radically turn against himself; he is afraid that it can become the means and instrument for an unimaginable self-destruction, compared with which all the cataclysms and catastrophes of history known to us seem to fade away.
This gives rise to a question: Why is it that the power given to man from the beginning by which he was to subdue the earth 98 turns against himself, producing an understandable state of disquiet, of conscious or unconscious fear and of menace, which in various ways is being communicated to the whole of the present-day human family and is manifesting itself under various aspects?
This state of menace for man from what he produces shows itself in various directions and various degrees of intensity. We seem to be increasingly aware of the fact that the exploitation of the earth, the planet on which we are living, demands rational and honest planning. At the same time, exploitation of the earth not only for industrial but also for military purposes and the uncontrolled development of technology outside the framework of a long-range authentically humanistic plan often bring with them a threat to man's natural environment, alienate him in his relations with nature and remove him from nature.
Man often seems to see no other meaning in his natural environment than what serves for immediate use and consumption. Yet it was the Creator's will that man should communicate with nature as an intelligent and noble "master" and "guardian", and not as a heedless "exploiter" and "destroyer". The development of technology and the development of contemporary civilization, which is marked by the ascendancy of technology, demand a proportional development of morals and ethics.
For the present, this last development seems unfortunately to be always left behind. Accordingly, in spite of the marvel of this progress, in which it is difficult not to see also authentic signs of man's greatness, signs that in their creative seeds were revealed to us in the pages of the Book of Genesis, as early as where it describes man's creation 99 , this progress cannot fail to give rise to disquiet on many counts.
The first reason for disquiet concerns the essential and fundamental question: Does this progress, which has man for its author and promoter, make human life on earth "more human" in every aspect of that life? Does it make it more "worthy of man"? There can be no doubt that in various aspects it does. But the question keeps coming back with regard to what is most essential -whether in the context of this progress man, as man, is becoming truly better, that is to say more mature spiritually, more aware of the dignity of his humanity, more responsible, more open to others, especially the neediest and the weakest, and readier to give and to aid all.
This question must be put by Christians, precisely because Jesus Christ has made them so universally sensitive about the problem of man. The same question must be asked by all men, especially those belonging to the social groups that are dedicating themselves actively to development and progress today.
As we observe and take part in these processes we cannot let ourselves be taken over merely by euphoria or be carried away by one-sided enthusiasm for our conquests, but we must all ask ourselves, with absolute honesty, objectivity and a sense of moral responsibility, the essential questions concerning man's situation today and in the future.
Do all the conquests attained until now and those projected for the future for technology accord with man's moral and spiritual progress? In this context is man, as man, developing and progressing or is he regressing and being degraded in his humanity? In men and "in man's world", which in itself is a world of moral good and evil, does good prevail over evil? In men and among men is there a growth of social love, of respect for the rights of others-for every man, nation and people-or on the contrary is there an increase of various degrees of selfishness, exaggerated nationalism instead of authentic love of country, and also the propensity to dominate others beyond the limits of one's legitimate rights and merits and the propensity to exploit the whole of material progress and that in the technology of production for the exclusive purpose of dominating others or of favouring this or that imperialism?
These are the essential questions that the Church is bound to ask herself, since they are being asked with greater or less explicitness by the thousands of millions of people now living in the world. The subject of development and progress is on everybody's lips and appears in the columns of all the newspapers and other publications in all the languages of the modern world. Let us not forget however that this subject contains not only affirmations and certainties but also questions and points of anguished disquiet.
The latter are no less important than the former. They fit in with the dialectical nature of human knowledge and even more with the fundamental need for solicitude by man for man, for his humanity, and for the future of people on earth. Inspired by eschatological faith, the Church considers an essential, unbreakably united element of her mission this solicitude for man, for his humanity, for the future of men on earth and therefore also for the course set for the whole of development and progress.
She finds the principle of this solicitude in Jesus Christ himself, as the Gospels witness. This is why she wishes to make it grow continually through her relationship with Christ, reading man's situation in the modern world in accordance with the most important signs of our time. If therefore our time, the time of our generation, the time that is approaching the end of the second millennium of the Christian era, shows itself a time of great progress, it is also seen as a time of threat in many forms for man. The Church must speak of this threat to all people of good will and must always carry on a dialogue with them about it.
Man's situation in the modern world seems indeed to be far removed from the objective demands of the moral order, from the requirements of justice, and even more of social love. We are dealing here only with that which found expression in the Creator's first message to man at the moment in which he was giving him the earth, to "subdue" it This first message was confirmed by Christ the Lord in the mystery of the Redemption. This is expressed by the Second Vatican Council in these beautiful chapters of its teaching that concern man's "kingship"; that is to say his call to share in the kingly function-the munus regale of Christ himself The essential meaning of this "kingship" and "dominion" of man over the visible world, which the Creator himself gave man for his task, consists in the priority of ethics over technology, in the primacy of the person over things, and in the superiority of spirit over matter.
This is why all phases of present-day progress must be followed attentively. Each stage of that progress must, so to speak, be x-rayed from this point of view. What is in question is the advancement of persons, not just the multiplying of things that people can use. It is a matter-as a contemporary philosopher has said and as the Council has stated-not so much of "having more" as of "being more" Indeed there is already a real perceptible danger that, while man's dominion over the world of things is making enormous advances, he should lose the essential threads of his dominion and in various ways let his humanity be subjected to the world and become himself something subject to manipulation in many ways-even if the manipulation is often not perceptible directly-through the whole of the organization of community life, through the production system and through pressure from the means of social communication.
Man cannot relinquish himself or the place in the visible world that belongs to him; he cannot become the slave of things, the slave of economic systems, the slave of production, the slave of his own products. A civilization purely materialistic in outline condemns man to such slavery, even if at times, no doubt, this occurs contrary to the intentions and the very premises of its pioneers. The present solicitude for man certainly has at its root this problem. It is not a matter here merely of giving an abstract answer to the question: Who is man? It is a matter of the whole of the dynamism of life and civilization.
It is a matter of the meaningfulness of the various initiatives of everyday life and also of the premises for many civilization programmes, political programmes, eco nomic ones, social ones, state ones, and many others. If we make bold to describe man's situation in the modern world as far removed from the objective demands of the moral order, from the exigencies of justice, and still more from social love, we do so because this is confirmed by the well-known facts and comparisons that have already on various occasions found an echo in the pages of statements by the Popes, the Council and the Synod Man's situation today is certainly not uniform but marked with numerous differences.
These differences have causes in history, but they also have strong ethical effects. Indeed everyone is familiar with the picture of the consumer civilization, which consists in a certain surplus of goods necessary for man and for entire societies-and we are dealing precisely with the rich highly developed societies-while the remaining societies-at least broad sectors of them-are suffering from hunger, with many people dying each day of starvation and malnutrition. Hand in hand go a certain abuse of freedom by one group-an abuse linked precisely with a consumer attitude uncontrolled by ethics -and a limitation by it of the freedom of the others, that is to say those suffering marked shortages and being driven to conditions of even worse misery and destitution.
This pattern, which is familiar to all, and the contrast referred to, in the documents giving their teaching, by the Popes of this century, most recently by John XXIII and by Paul VI, represent, as it were, the gigantic development of the parable in the Bible of the rich banqueter and the poor man Lazarus These are proving incapable either of remedying the unjust social situations inherited from the past or of dealing with the urgent challenges and ethical demands of the present.
By submitting man to tensions created by himself, dilapidating at an accelerated pace material and energy resources, and compromising the geophysical environment, these structures unceasingly make the areas of misery spread, accompanied by anguish, frustration and bitterness. We have before us here a great drama that can leave nobody indifferent.
The person who, on the one hand, is trying to draw the maximum profit and, on the other hand, is paying the price in damage and injury is always man. The drama is made still worse by the presence close at hand of the privileged social classes and of the rich countries, which accumulate goods to an excessive degree and the misuse of whose riches very often becomes the cause of various ills. Add to this the fever of inflation and the plague of unemployment -these are further symptoms of the moral disorder that is being noticed in the world situation and therefore requires daring creative resolves in keeping with man's authentic dignity Such a task is not an impossible one.
The principle of solidarity, in a wide sense, must inspire the effective search for appropriate institutions and mechanisms, whether in the sector of trade, where the laws of healthy competition must be allowed to lead the way, or on the level of a wider and more immediate redistribution of riches and of control over them, in order that the economically developing peoples may be able not only to satisfy their essential needs but also to advance gradually and effectively.
This difficult road of the indispensable transformation of the structures of economic life is one on which it will not be easy to go forward without the intervention of a true conversion of mind, will and heart. The task requires resolute commitment by individuals and peoples that are free and linked in solidarity. All too often freedom is confused with the instinct for individual or collective interest or with the instinct for combat and domination, whatever be the ideological colours with which they are covered.
Obviously these instincts exist and are operative, but no truly human economy will be possible unless they are taken up, directed and dominated by the deepest powers in man, which decide the true culture of peoples. These are the very sources for the effort which will express man's true freedom and which will be capable of ensuring it in the economic field also. Economic development, with every factor in its adequate functioning, must be constantly programmed and realized within a perspective of universal joint development of each individual and people, as was convincingly recalled by my Predecessor Paul VI in Populorum Progressio.
Otherwise, the category of "economic progress" becomes in isolation a superior category subordinating the whole of human existence to its partial demands, suffocating man, breaking up society, and ending by entangling itself in its own tensions and excesses. It is possible to undertake this duty. This is testified by the certain facts and the results, which it would be difficult to mention more analytically here. However, one thing is certain: at the basis of this gigantic sector it is necessary to establish, accept and deepen the sense of moral responsibility, which man must undertake.
Again and always man. This responsibility becomes especially evident for us Christians when we recall-and we should always recall it-the scene of the last judgment according to the words of Christ related in Matthew's Gospel This eschatological scene must always be "applied" to man's history; it must always be made the "measure" for human acts as an essential outline for an examination of conscience by each and every one: "I was hungry and you gave me no food These words become charged with even stronger warning, when we think that, instead of bread and cultural aid, the new States and nations awakening to independent life are being offered, sometimes in abundance, modern weapons and means of destruction placed at the service of armed conflicts and wars that are not so much a requirement for defending their just rights and their sovereignty but rather a form of chauvinism, imperialism, and neocolonialism of one kind or another.
We all know well that the areas of misery and hunger on our globe could have been made fertile in a short time, if the gigantic investments for armaments at the service of war and destruction had been changed into investments for food at the service of life. This consideration will perhaps remain in part an "abstract" one. It will perhaps offer both "sides" an occasion for mutual accusation, each forgetting its own faults.
It will perhaps provoke new accusations against the Church. The Church, however, which has no weapons at her disposal apart from those of the spirit, of the word and of love, cannot renounce her proclamation of "the word For this reason she does not cease to implore each side of the two and to beg everybody in the name of God and in the name of man: Do not kill! Do not prepare destruction and extermination for men! Think of your brothers and sisters who are suffering hunger and misery! Respect each one's dignity and freedom! This century has so far been a century of great calamities for man, of great devastations, not only material ones but also moral ones, indeed perhaps above all moral ones.
Admittedly it is not easy to compare one age or one century with another under this aspect, since that depends also on changing historical standards.
Nevertheless, without applying these comparisons, one still cannot fail to see that this century has so far been one in which people have provided many injustices and sufferings for themselves. Has this process been decisively curbed? In any case, we cannot fail to recall at this point, with esteem and profound hope for the future, the magnificent effort made to give life to the United Nations Organization, an effort conducive to the definition and establishment of man's objective and inviolable rights, with the member States obliging each other to observe them rigorously.
This commitment has been accepted and ratified by almost all present-day States, and this should constitute a guarantee that human rights will become throughout the world a fundamental principle of work for man's welfare. There is no need for the Church to confirm how closely this problem is linked with her mission in the modern world.
After all, peace comes down to respect for man's inviolable rights- Opus iustitiae pax- while war springs from the violation of these rights and brings with it still graver violations of them. If human rights are violated in time of peace, this is particularly painful and from the point of view of progress it represents an incomprehensible manifestation of activity directed against man, which can in no way be reconciled with any programme that describes itself as "humanistic".
And what social, economic, political or cultural programme could renounce this description? We are firmly convinced that there is no programme in today's world in which man is not invariably brought to the fore, even when the platforms of the programmes are made up of conflicting ideologies concerning the way of conceiving the world. If, in spite of these premises, human rights are being violated in various ways, if in practice we see before us concentration camps, violence, torture, terrorism, and discrimination in many forms, this must then be the consequence of the other premises, undermining and often almost annihilating the effectiveness of the humanistic premises of these modern programmes and systems.
This necessarily imposes the duty to submit these programmes to continual revision from the point of view of the objective and inviolable rights of man. The Declaration of Human Rights linked with the setting up of the United Nations Organization certainly had as its aim not only to depart from the horrible experiences of the last world war but also to create the basis for continual revision of programmes, systems and regimes precisely from this single fundamental point of view, namely the welfare of man-or, let us say, of the person in the community-which must, as a fundamental factor in the common good, constitute the essential criterion for all programmes, systems and regimes.
If the opposite happens, human life is, even in time of peace, condemned to various sufferings and, along with these sufferings, there is a development of various forms of domination, totalitarianism, neocolonialism and imperialism, which are a threat also to the harmonious living together of the nations. Indeed, it is a significant fact, repeatedly confirmed by the experiences of history, that violation of the rights of man goes hand in hand with violation of the rights of the nation, with which man is united by organic links as with a larger family. Already in the first half of this century, when various State totalitarianisms were developing, which, as is well known, led to the horrible catastrophe of war, the Church clearly outlined her position with regard to these regimes that to all appearances were acting for a higher good, namely the good of the State, while history was to show instead that the good in question was only that of a certain party, which had been identified with the State In reality, those regimes had restricted the rights of the citizens, denying them recognition precisely of those inviolable human rights that have reached formulation on the international level in the middle of our century.
While sharing the joy of all people of good will, of all people who truly love justice and peace, at this conquest, the Church, aware that the "letter" on its own can kill, while only "the spirit gives life" , must continually ask, together with these people of good will, whether the Declaration of Human Rights and the acceptance of their "letter" mean everywhere also the actualization of their "spirit".
Indeed, well founded fears arise that very often we are still far from this actualization and that at times the spirit of social and public life is painfully opposed to the declared "letter" of human rights. This state of things, which is burdensome for the societies concerned, would place special responsibility towards these societies and the history of man on those contributing to its establishment.
The essential sense of the State, as a political community, consists in that the society and people composing it are master and sovereign of their own destiny. This sense remains unrealized if, instead of the exercise of power with the moral participation of the society or people, what we see is the imposition of power by a certain group upon all the other members of the society. This is essential in the present age, with its enormous increase in people's social awareness and the accompanying need for the citizens to have a right share in the political life of the community, while taking account of the real conditions of each people and the necessary vigour of public authority These therefore are questions of primary importance from the point of view of the progress of man himself and the overall development of his humanity.
The Church has always taught the duty to act for the common good and, in so doing, has likewise educated good citizens for each State. Furthermore, she has always taught that the fundamental duty of power is solicitude for the common good of society; this is what gives power its fundamental rights. Precisely in the name of these premises of the objective ethical order, the rights of power can only be understood on the basis of respect for the objective and inviolable rights of man.
The common good that authority in the State serves is brought to full realization only when all the citizens are sure of their rights. The lack of this leads to the dissolution of society, opposition by citizens to authority, or a situation of oppression, intimidation, violence, and terrorism, of which many examples have been provided by the totalitarianisms of this century.
Thus the principle of human rights is of profound concern to the area of social justice and is the measure by which it can be tested in the life of political bodies. These rights are rightly reckoned to include the right to religious freedom together with the right to freedom of conscience. The Second Vatican Council considered especially necessary the preparation of a fairly long declaration on this subject.
This is the document called Dignitatis Humanae, in which is expressed not only the theological concept of the question but also the concept reached from the point of view of natural law, that is to say from the "purely human" position, on the basis of the premises given by man's own experience, his reason and his sense of human dignity.
Certainly the curtailment of the religious freedom of individuals and communities is not only a painful experience but it is above all an attack on man's very dignity, independently of the religion professed or of the concept of the world which these individuals and communities have. The curtailment and violation of religious freedom are in contrast with man's dignity and his objective rights.
The Council document mentioned above states clearly enough what that curtailment or violation of religious freedom is. In this case we are undoubtedly confronted with a radical injustice with regard to what is particularly deep within man, what is authentically human. Indeed, even the phenomenon of unbelief, a-religiousness and atheism, as a human phenomenon, is understood only in relation to the phenomenon of religion and faith.
It is therefore difficult, even from a "purely human" point of view, to accept a position that gives only atheism the right of citizenship in public and social life, while believers are, as though by principle, barely tolerated or are treated as second-class citizens or are even-and this has already happened-entirely deprived of the rights of citizenship. Even if briefly, this subject must also be dealt with, because it too enters into the complex of man's situations in the present-day world and because it too gives evidence of the degree to which this situation is overburdened by prejudices and injustices of various kinds.
If we refrain from entering into details in this field in which we would have a special right and duty to do so, it is above all because, together with all those who are suffering the torments of discrimination and persecution for the name of God, we are guided by faith in the redeeming power of the Cross of Christ. However, because of my office, I appeal in the name of all believers throughout the world to those on whom the organization of social and public life in some way depends, earnestly requesting them to respect the rights of religion and of the Church's activity.
No privilege is asked for, but only respect for an elementary right. Actuation of this right is one of the fundamental tests of man's authentic progress in any regime, in any society, system or milieu. This necessarily brief look at man's situation in the modern world makes us direct our thoughts and our hearts to Jesus Christ, and to the mystery of the Redemption, in which the question of man is inscribed with a special vigour of truth and love. If Christ "united himself with each man" , the Church lives more profoundly her own nature and mission by penetrating into the depths of this mystery and into its rich universal language.
It was not without reason that the Apostle speaks of Christ's Body, the Church If this Mystical Body of Christ is God's People-as the Second Vatican Council was to say later on the basis of the whole of the Biblical and patristic tradition-his means that in it each man receives within himself that breath of life that comes from Christ. In this way, turning to man and his real problems, his hopes and sufferings, his achievements and falls-this too also makes the Church as a body, an organism, a social unit perceive the same divine influences, the light and strength of the Spirit that come from the crucified and risen Christ, and it is for this very reason that she lives her life.
The Church has only one life: that which is given her by her Spouse and Lord. Indeed, precisely because Christ united himself with her in his mystery of Redemption, the Church must be strongly united with each man. This union of Christ with man is in itself a mystery. From the mystery is born "the new man", called to become a partaker of God's life , and newly created in Christ for the fullness of grace and truth Christ's union with man is power and the source of power, as Saint John stated so incisively in the prologue of his Gospel: " The Word gave power to become children of God" Man is transformed inwardly by this power as the source of a new life that does not disappear and pass away but lasts to eternal life This life, which the Father has promised and offered to each man in Jesus Christ, his eternal and only Son, who, "when the time had fully come" , became incarnate and was born of the Virgin Mary, is the final fulfilment of man's vocation.
It is in a way the fulfilment of the "destiny" that God has prepared for him from eternity. This "divine destiny" is advancing, in spite of all the enigmas, the unsolved riddles, the twists and turns of "human destiny" in the world of time. Indeed, while all this, in spite of all the riches of life in time, necessarily and inevitably leads to the frontier of death and the goal of the destruction of the human body, beyond that goal we see Christ.
In Jesus Christ, who was crucified and laid in the tomb and then rose again, "our hope of resurrection dawned We intend and are trying to fathom ever more deeply the language of the truth that man's Redeemer enshrined in the phrase "It is the spirit that gives life, the flesh is of no avail" In spite of appearances, these words express the highest affirmation of man-the affirmation of the body given life by the Spirit.
The Church lives these realities, she lives by this truth about man, which enables him to go beyond the bounds of temporariness and at the same time to think with particular love and solicitude of everything within the dimensions of this temporariness that affect man's life and the life of the human spirit, in which is expressed that never-ending restlessness referred to in the words of Saint Augustine: "You made us for yourself, Lord, and our heart is restless until it rests in you" In this creative restlessness beats and pulsates what is most deeply human-the search for truth, the insatiable need for the good, hunger for freedom, nostalgia for the beautiful, and the voice of conscience.
Seeking to see man as it were with "the eyes of Christ himself", the Church becomes more and more aware that she is the guardian of a great treasure, which she may not waste but must continually increase. Indeed, the Lord Jesus said: "He who does not gather with me scatters" This treasure of humanity enriched by the inexpressible mystery of divine filiation and by the grace of "adoption as sons" in the Only Son of God, through whom we call God "Abba, Father" , is also a powerful force unifying the Church above all inwardly and giving meaning to all her activity.
Through this force the Church is united with the Spirit of Christ, that Holy Spirit promised and continually communicated by the Redeemer and whose descent, which was revealed on the day of Pentecost, endures for ever. Thus the powers of the Spirit , the gifts of the Spirit , and the fruits of the Holy Spirit are revealed in men. The present-day Church seems to repeat with ever greater fervour and with holy insistence: "Come, Holy Spirit!
Bible says that Jews from their essence were liars. From their " birth " they were liars writing lies the Old Testament declares them. The Bible is full of man-made corruption and fabrications especially in the Jews' ancient history and stories. Their writings were written with the "lying pens of the scribes". Deuteronomy says it is a lie to have a Bible. See Deuteronomy , Exodus Muslims are Commanded by Allah Almighty to show the Love of Allah to all of people through their treatment to them. What does the Glorious Quran say about lying and about taking credit and recognition for what you do not deserve?
Does it also mean "Allah is the Greatest of all deceivers "? Also, what does the Bible say about it? What is Taqiya? Does Islam really permit lying? Or is this another lie from the anti-Islamics? Also allowed in the Bible's Old and New Testaments. Jesus also in John practiced Taqiya. What does Allah Almighty say about tumult? Are Muslims allowed to conceal or hide the Truth of Islam from anyone? Jesus was tempted for 40 days and 40 nights from satan, which caused him to covet - a sin forbidden in the Bible. Also refutation to the "satanic verses" lie against Islam.
Were the rubbish talk and and rubbish music of today prophesied in the Glorious Quran? Corrupt and rubbish music. Broken languages and words. Broken manners and standards in how to talk. His heaven will lead to Hell, and his hell will lead to Heaven. Satan's threat is real!
We have to guard ourselves from him and turn to Allah Almighty in repentance and submission. See Also:. The "Son of God" Title in the 1 John Jesus is Yahweh the Son? See how Christians got this very wrong in the NT, using Jesus' words himself! Also, is Islam the anti-Christ system according to 1 John ? What is the definition of Messiah in the Quran? Doubting Thomas and 1 John are discussed below. Thomas raised many people from the dead Matthew Yet, he and the disciples could not raise Jesus back to life after the crucifixion?
Not only that, but they all fled, and Thomas became the "doubting Thomas" because he did not believe that the man who returned was Jesus. But did you not raise people from the dead already, Thomas? What happened there? You could've raised Jesus himself back to life with your own hands! Yet, it was impossible for you to believe that it was Jesus who returned? These alleged miracles are very loud! If you raise people from the dead, then the entire land of Palestine would've heard about it.
Yet, nothing recorded historically about them. From: www. Jesus being King of kings means that he is the King of his Mansion's twelve thrones. Son in their time meant Servant of GOD. Allah Almighty also explained it precisely like this in the Glorious Quran: " I elaborated on this point in details at:. Prophets are Servants, Jesus is the Son Matthew John answered from the Glorious Quran. Includes a Scientific Miracle in the Glorious Quran. John "In the beginning was the Word, and the Word was with God, and the Word was God was with authority same Greek word for satan's rule [ [ 1 ] [ 2 ] [ 3 ].
The Logos and Jesus are differentiated in Revelation Jazaka Allah Khayr, dear brother Shaad. I took the liberty to add the emphasis to your text, akhi. Trinity is false. I have added your addition to:. Osama Abdallah. Messiah definition For ample more details, visit:. Jesus' Original Name:. Prophet Jesus' original name was Eesa , as this is also his Islamic name. Even in Latin, it is Iesu , and in Greek it is Iesus. There is also a great deal of evidence that Jesus spoke and preached in Arabic. Not only that, but Greek wasn't even that popular in Palestine.
Islam's claims are very strongly supported. See proofs below. Did early Christians preach Prophet Muhammad in Rome? Prophet Jesus, peace be upon him, was the Jews' Messiah and final Prophet. Ahmed in the Quran is Prophet Muhammad's prophetic name. Also, see below the Dead Sea Scroll image. The New Testament too predicts the coming of three:. The Messiah. The Prophet.
John and John Click on the images to expand:. So did the early believers preach the coming of Prophet Ahmed or Muhammad? The answer is quite possible, but Muhammad would've been phase 2 for them and not phase 1. Jesus was the early believers' immediate Prophet , not Muhammad. And all of the details that they had were about Jesus, not Muhammad. It is also important to know that the following seven Roman Emperors have thoroughly burned all of the early believers' writings:. Nero 2.
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Marcus Aurelius 4. Septimius Severus ; up to a point 5. Maximinius I Thrax ; up to a point 6. Trajanus Decius 7. Valerian Read all the details with references here. What we have today from "gospels" and "New Testament" were written 80 years to years after Jesus' departure from this earth. So, the current writings that we have are not original writings. Also, to appease the Roman Empire's 3-headed pagan religion and practices, the pagan 3-headed trinity was invented [ 1 ] [ 2 ] [ 3 ] [ 4 ] [ 5 ].
Many lies had been fabricated after the original writings were all lost. The Jews and Christians of Arabia, however, did have writings that predicted the coming of Prophet Muhammad. These were some of the original texts that survived.
From Why Jews settled in Arabia section:. Video and text are in the linked section above. Jesus also preached in Arabic:. See the clear proofs in the following:. Prophet Muhammad was thoroughly foretold in the Bible, and his prophetic Name, "Ahmed", was also found in the Dead Sea Scrolls , and it was mentioned precisely in the Glorious Quran for the Prophet to be foretold by this very Name, Ahmed [ 1 ] [ 2 ]. Father and Son Definitions:. How is it defined in Islam? Jesus' Miracles and Miraculous Birth and Nature were given to him because he needed to be in according to Melchizedek.
See Genesis , Psalm , Hebrews , Hebrews [ 2 ]. According to the Bible, he was the Jews' highest priest who had "no father and no mother" , and " no beginning and no end " Genesis , Psalm , Hebrews , Hebrews [ 2 ]. The Bible literally says that. He is antichrist, that denieth the Father and the Son. So the plural We can and does refer to Allah Almighty Alone. I hope this helps, insha'Allah. So, is Islam the anti-Christ system according to 1john ? No it isn't. See Noble Verses , , Isaiah "But you, Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham my friend ,.
Chronicles Our God, did you not drive out the inhabitants of this land before your people Israel and give it forever to the descendants of Abraham your friend? James And the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called God's friend. Now compare this to the following from the Holy Quran:. He brings them out of the depths of darkness into light. While those who do not believe, have the forces of evil as their friends; they lead them out of light, into the very depths of darkness.
Such ones shall be the inmates of the fire. They will stay there forever. In Allah alone , should the believers place their trust! Please visit the following link to further see what Words the Glorious Quran uses for these words and definitions:. Let us look at Noble Verses , , , , , , , from the Glorious Quran:. Who is better? He is above such things. He is God, the One, the Irresistible. Furthermore, when Jesus was asked about when the Hour will come, he replied by saying that only GOD Almighty Knows, and that no one knows, and that Jesus himself also didn't know.
Jesus spelled it out clearly that he knew NOT. This is exactly as Judaism metaphors such as idolatry is equivalent to spiritual adultery. Yet, the Jews use metaphors like these. Islam came to straighten all of this out and to set the record straight that GOD Almighty has no son and no daughter. Nay, ye are but men,- of the men he hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to God belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal of all ".
The Logical Fallacy and Corruption of 1 John :. Or should the text say who is the one who disbelieves? The text clearly suggests that the book was written by a mere individual, whose emotions caused him to make a logical fallacy in the text, hence he is not a genuine Messenger of GOD. Furthermore, we don't see this statement anywhere else throughout the Bible! For such a serious statement to be truly from GOD Almighty, we would expect it to at the very least exist in any or all of the four gospels.
But it exists in none, and not even in Paul's writings either. It only exists once in this late epistle. The earliest identification of him comes from the church fathers For example:. The root Word is "Eloh". And the more original Jews such as Yemenites and others say Alohim or Alah-im. And when you yourself pronounce it, you do naturally pronounce it with a double "l": Allah.
Jews do call Him: Allah-im. See the following videos for Biblical references and proofs. It is Allah! Eloh is a Hebrew dialect, which not all Hebrew speakers use anyway. And Hebrew is a developed language from Phoenician. Send your comments. The Bible's metaphoric resurrections: Jeremiah At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves : Ezekiel 37 12 Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves , and cause you to come up out of your graves, and bring you into the land of Israel.
There is no historical record of any resurrected person recorded in Palestine or anywhere in the world. People in Palestine were tribal, and everyone knew everyone. If people resurrected from the dead, then their people and tribes would immediately known about it, and consequently this would've spread all over Palestine and even the Middle East, because this miracle would've been COLOSSAL! So either the claim was a fabricated lie or it was metaphorical. Either way it is a lie, because there are no records that exist for it, and it is a source for deception and confusion.
This loose text sounds like: Heal the sick, raise the dead, buy some groceries , This is like a Christian missionary, for example, saying that he preached the gospel to many people this past week, and he raised several people from the dead, and moved mountains. This statement would obviously be deceptive, because he would not have literally done these things. But yet, we find this statement about Jesus' disciples raising people from the dead , and Paul having the ability to move mountains [ 1 ] 1 Corinthians But again, not a single historical record exists for this.
Making it sound literal is deceptive. It will obey you?! No man in history, including Jesus himself, was ever able to perform this miracle. How come none of you can perform a single Miracle? Yet, Jesus and Paul below guaranteed to all believers that they can. Yet, throughout history, no one could uproot a tree or a mountain. Are your bible's miracle-stories fables like Cinderella, Snow White and the seven dwarfs, Red Robin and the wolf, and the big bad wolf and the three little piggies?
Can you make a tree be uprooted? Mustard seed faith? And what is this " If you have faith as small as a mustard seed " nonsense? Even atheists and agnostics have this kind of faith. Everyone who has doubt has a mustard seed of faith in them. Even the cursed satan has a mustard seed faith in him. And if no one could perform these fable-miracles, then basically every single Christian ever existed on earth is a disbeliever, including Jesus , for he could not uproot a tree or a mountain.
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Moving a mountain: Matthew And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove ; and nothing shall be impossible unto you. Matthew Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed , and be thou cast into the sea; it shall be done.
Mark For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed , and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. No man in history, including Jesus himself, - let alone Paul the proven charlatan , - was ever able to move a mountain. And no surprise here, there is not a single historical record for these verses' claims.
A super high mountain? Luke And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. Even the highest mountain on earth couldn't reveal all of the real estate of earth. Why is the high mountain mentioned here? Why is it relevant? Drinking Poison? Mark They shall take up serpents; and if they drink any deadly thing , it shall not hurt them; they shall lay hands on the sick, and they shall recover. The Bible is filled with emotional and empty metaphors that confuse its believers into thinking that it is real.
No Christian could ever prove this verse's claim to be true. And this verse is speaking about all believers. So any ordinary Christian Joe can do this. Yet, none can. Are all Christians disbelievers now? Metaphoric graves and death: Luke Woe unto you, scribes and Pharisees, hypocrites! John Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, Only decayed dead flesh exist in the graves, which will completely turn into dust.
This verse is obviously metaphorical. Set up for Conjecture: [ 2 , 1 , html ] The html link is a backup for the entire thread in case the blog is down. The Bible declares : They were set up for conjecture [ 2 ]. See Matthew and many other verses. This conversation is further expanded on this website's blog [ 1 , html ]. Isaiah and Psalm indisputably confirm that Jesus never got crucified. Both Jesus and satan even referenced them in the NT during their conversation.
Questions about Jesus prove he is not GOD. Which Jesus was released and which was crucified? There were two Jesuses with Pontus Pilot. Not just one. Mentioned in the Bible and Islam. What is the best way to convert a non-Muslim to Islam? The Romans had to fake his crucifixion due to Passover issues: Click to play video [ 1 ]. A Divine set up for Conjecture: [ 2 , 1 , html ] It is no coincidence that Pilate was standing between two almost "identical twins" in names and most probably in looks too, on the same day and hour and minute. No: 1. This conversation is further expanded on this website's blog [ 1 , html backup ].
Jesus' life will be extended: Psalm 91 , Isaiah 53 , Psalms , , all declare that Jesus will not be crucified. The cursed satan quoted Psalm 91 to Jesus challenging Jesus to jump off. Jesus simply told him that yes, while the promise of GOD Almighty to protect me from all harm and death is there, but the scripture also says: "Do not tempt GOD.
And he will be saved from all harm. His life will overpower death Isaiah Isaiah , the Hebrew says that Jesus will be thrown in jail, imprisoned. Trinity is a Joke! Never felt a thing: Again, Jesus never felt a thing. Clear proofs from the Bible and the Glorious Quran are given at: www.
I thought you were the brave King Kong that satan made out of you: www. The Bible's metaphoric resurrections. Paul thoroughly exposed as a liar and charlatan. Exposed from his own books. Paul's perfect, sinless and infallible pedophiles and thieves 1 Corinthians Paul could lift mountains, and Jesus' disciples raising people from the dead.
And is he better than Prophet Muhammad for being a creator? And is there a contradiction in the Noble Quran regarding idol gods not being able to create and Jesus Christ? See the Books that Allah Almighty gave to certain powerful Beings to enable them to possess certain Powers and to do certain Miracles, including limited Creations. Moses was given the Book that enabled him to create a live snake from a wooden stick. Old Testament Prophets raised the dead and performed all of Jesus' Miracles. Also visit: Jesus had no Divine Will according to the Bible.
Jesus healed others only after getting permissions from GOD. Deuteronomy clearly declares that the Bible is corrupt! Also, what does the Noble Quran say about the Bible's Law! Detailed discussion about Jesus' Will with ample verses on this website's blog. Permission by GOD to bless through lying and deceiving?? Also visit: Trinity Crucified! God in the OT addresses people as "my son" and describes them as his begotten son.
Why does God use these terms with others in the time of Moses and Jesus and Abraham and other prophets, and now condemns these tittles in the Quran? Why would God give room to misuse these terms like the Greek and Romans did? Oxymoron Trinity : Jesus is the resurrection John , but yet he doesn't know when the Hour of the resurrection will come Matthew [ 1 ], and he had to cry, weep and beg GOD to resurrect Lazarus back to life.
I elaborated on this point in details at: www. I have added your addition to: www. The New Testament too predicts the coming of three: 1. It is also important to know that the following seven Roman Emperors have thoroughly burned all of the early believers' writings: 1. Valerian Read all the details with references here. From Why Jews settled in Arabia section: Video and text are in the linked section above.
Also, Greek wasn't even the first language in Palestine, nor was it even hardly spoken by the natives there. Also, ample proofs that Jesus also spoke and preached in Arabic , and there were many early manuscripts written in Arabic that spoke about the coming of Prophet Muhammad in details. Arabic is estimated to date back to years by non-Muslim researchers, and had always been the first language in the entire lands of the Middle East, North and Central Africa. Prophet Muhammad in the Early Christians' writings.
Prophet Muhammad foretold , by the name, in the previous Scriptures. Islam came to restore the original Faith [ 1 ]. Go to www. They asked: "O Messenger of Allah, who are they? Noble Verses. Was Joseph Jesus' biological father? But how can Jesus be traced to Joseph if he wasn't related to him: Matthew Jesus escapes to Egypt because Herod wanted to kill him. The Baptist calls Jesus a liar! Jesus was tempted by satan, and he needed Angels to come down to help him: Matthew Then the devil left Jesus, and angels came to help him. Stealing your money: If I have an evil desire to steal your wallet because it has lots of money in it, then would not that be coveting your money?
It also supports that he really was between satan and GOD during the his 40 days and nights of temptation: Matthew KJV 19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber , a friend of publicans and sinners. Do not eat and drink excessively. Matthew Then Jesus started preaching, "Turn back to God! Matthew , Matthew Jesus commanded his followers to supplicate to GOD Almighty. Jesus also said: John 30 I cannot do anything on my own. John , Matthew , Luke , Matthew , Luke And to every polytheist trinitarian pagan: If you believe that Jesus is our Creator, then I quote Jesus for you: Why are you thinking such evil things?
GOD Honored Jesus' Cries: By the way, similar to Jesus' cry over Lazarus' death, and Prophet Muhammad's upset over the Romans' defeat, and how Allah Almighty honored both of the Prophets' requests, it is quite clear that Allah Almighty also honored Jesus' cries on the night of the crucifixion to save him. Please visit: Set up for Conjecture: [ 2 , 1 , html ] The html link is a backup for the entire thread in case the blog is down.
The crucifixion lie debunked: Christians invented the crucifixion lie and its requirement to save a person from Hell by him believing in it , which had been thoroughly proven from both the Bible and the Glorious Quran, to be a fabricated lie [ 1 ]. Matthew ,. Matthew , Matthew , Matthew , Matthew , Ezekiel ,. Jesus' second return never happened! Matthew , Matthew ,. Matthew , Matthew , Matthew Cursing the Holy Spirit can't be forgiven proves the trinity is a lie: Matthew CEV I tell you that any sinful thing you do or say can be forgiven. The Holy Spirit disproves the trinity lie: Notice here how Jesus said that cursing him can be forgiven, while cursing the Holy Spirit can never be forgiven.
Matthew , John Strapped to a chair and unable to separate the nightmares of his past from those of his present, Draco must learn The Pulp Friction Collection. Four authors. Four Series. Twenty books. One out of this world finale. For Odd Squad enforcer vampire Nico Sanzio da Urbino, the world has narrowed down to one question: which one of his two ancient benefactors controls the local Master—and therefore must be destroyed?
Handicapped by an inflexible order-to-kill the Al Like why would someone deliberately expose the existence of supernatural beings to the human world through in vitro fertilization? Alpha Jet Gorman might once have been a reluctant leader, but when he discovers someone is willing to murder in order to hide the origins of the newest members of the pack, his protective instincts are out in full force. To prevent further injury to Nico Sanzio da Urbino stays busy with his Odd Squad job investigating paranormal crimes, but he's still haunted by the idea that the usurper he killed at Jet's pack meeting was familiar.
As an ancient enforcer, it's always possible the werewolf was a Jet isn't certain that's not a fitting way to exit this world Two years ago the world, the world wasn't ready to learn vampires and werewolves exited—but then again, you don't always get what you hope for. Warning: This is an erotic urban fantasy.