Jesus in China: Christianity's rapid rise

Full story: Chicago Tribune

Rev. Jin Mingri peered out from the pulpit and delivered an unusual appeal: "Please leave," the 39-year-old pastor commanded his followers, who were packed, standing-room-only on a Sunday afternoon, into a ...
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1,561 - 1,580 of 1,714 Comments Last updated Sep 30, 2013
usainthehouse

Princeton, TX

#1776 Sep 12, 2012
epep wrote:
<quoted text>
i personally think that there was a Jesus Christ 2000 years ago. but because so many people in the mediterranean became christians therefore the roman elite had no choice but to adopt christianity. but the roman elite only used their christian practice as a mask. the roman elite really had no interest in following the christian teachings.
and now some people ( probably working for the western elite ) are saying that the roman elite invented the story of Jesus, so people will not be interested in Jesus's teachings.
having said that, that does not mean i am interested in being a christian.
i am not a religious person
but if i was forced to adopt a religion. then i would become a 90 percent buddhist and a 10 percent taoist.
Saying you are a Christain and actually being one is much different. Saying your a Buddist and praying to many wooden idols is much different.Each individual must look for themselves for God.
The bible says seek and you will find.I can say this is true.
epep

Swindon, UK

#1777 Sep 12, 2012
usainthehouse wrote:
<quoted text>
Saying you are a Christain and actually being one is much different. Saying your a Buddist and praying to many wooden idols is much different.Each individual must look for themselves for God.
The bible says seek and you will find.I can say this is true.
real buddhism is not about praying to a wooden idol.

real buddhism is a philosophy.
epep

Swindon, UK

#1778 Sep 12, 2012
and also i said i do not follow any religion.

i said if i was forced to follow a religion then i would follow mostly buddhism and some taoism.
usainthehouse

Princeton, TX

#1779 Sep 12, 2012
epep wrote:
<quoted text>
real buddhism is not about praying to a wooden idol.
real buddhism is a philosophy.
I understand. Ive seen a lot of " buddists" who pray to lots of idols. Budda didnt even ask to be prayed to.

Christianity is the same but admits man is weak and fallen and must have a way to follow the "philosphy". A person can see evidence of a living God in seeking Jesus. Thats what I like about Jesus.
Andrez Lopez

El Paso, TX

#1780 Sep 12, 2012
Who cares? No one cares!

Care for yourself. Open your eyes and ears. Listen to your inner self.

Listen to what your father have to say.
Listen to what your father's father have to say.
Listen to what your father' father's father have to say.
Listen to what your father's father's father's father have to say.
Listen to what your father's father's father's father's father have to say.
Listen to what your father's father's father's father's father's father have to say.
Listen to what your father's father's father's father's father's father's father -- billion generations back until you get to the initial point of all your grandfathers which will land on your creator father and see what He will have to say.

Try what these people are doing:

http://stanleymaryknoll.typepad.com/chinahand...

and they do this in defiance to the Vatican, because you are very important --important because we all need to know our ancestors and our origin. We do not belong to any good prophet but our Creator, Himself.
usainthehouse

Dallas, TX

#1781 Sep 12, 2012
Andrez Lopez wrote:
Who cares? No one cares!
Care for yourself. Open your eyes and ears. Listen to your inner self.
Listen to what your father have to say.
Listen to what your father's father have to say.
Listen to what your father' father's father have to say.
Listen to what your father's father's father's father have to say.
Listen to what your father's father's father's father's father have to say.
Listen to what your father's father's father's father's father's father have to say.
Listen to what your father's father's father's father's father's father's father -- billion generations back until you get to the initial point of all your grandfathers which will land on your creator father and see what He will have to say.
Try what these people are doing:
http://stanleymaryknoll.typepad.com/chinahand...
and they do this in defiance to the Vatican, because you are very important --important because we all need to know our ancestors and our origin. We do not belong to any good prophet but our Creator, Himself.
IM guessing you found the creator in HK.
If you see miracles today done in the name of Jesus you would beleive. He was the only prophet who rose from the dead. Read in the old testament Isiah 53. This was written 800 years before Christs birth.
usainthehouse

Dallas, TX

#1782 Sep 12, 2012
Andrez Lopez wrote:
Who cares? No one cares!
Care for yourself. Open your eyes and ears. Listen to your inner self.
Listen to what your father have to say.
Listen to what your father's father have to say.
Listen to what your father' father's father have to say.
Listen to what your father's father's father's father have to say.
Listen to what your father's father's father's father's father have to say.
Listen to what your father's father's father's father's father's father have to say.
Listen to what your father's father's father's father's father's father's father -- billion generations back until you get to the initial point of all your grandfathers which will land on your creator father and see what He will have to say.
Try what these people are doing:
http://stanleymaryknoll.typepad.com/chinahand...
and they do this in defiance to the Vatican, because you are very important --important because we all need to know our ancestors and our origin. We do not belong to any good prophet but our Creator, Himself.
The reason for the rapid rise in China is the people see,feel, experience God, and see miracles. Jesus had to do miracles in his time to get believers.

Since: Apr 08

Nottingham, UK

#1783 Sep 13, 2012
usainthehouse wrote:
<quoted text>
Saying you are a Christain and actually being one is much different. Saying your a Buddist and praying to many wooden idols is much different.Each individual must look for themselves for God.
The bible says seek and you will find.I can say this is true.
Ah, but do you agree with everything the Bible says?

Since: Apr 08

Nottingham, UK

#1784 Sep 13, 2012
usainthehouse wrote:
<quoted text>
The reason for the rapid rise in China is the people see,feel, experience God, and see miracles. Jesus had to do miracles in his time to get believers.
Why did Jesus perform miracles?

It depends which Gospel you read.

In Matthew he refuses to perform miracles to demonstrate his divine credibilities.

In John it's the opposite and we're told that Jesus performs "signs" to convince people that he is who he says he is.
Stranger

Cukai, Malaysia

#1785 Sep 15, 2012
Trevor Swistchew wrote:
The Kingdom of Heaven is within you.
That is the title of the great Tolstoy's last book,The Kingdom of God is Within You'!
Smart.
epep

Swindon, UK

#1787 Oct 26, 2012
http://news.discovery.com/space/lunar-eclipse...

Jesus also said something about the moon appearing red before He returns.
epep

Swindon, UK

#1788 Oct 26, 2012
i am only posting about recent phenomenons.

i personally do not know if there is a God or not.
epep

Swindon, UK

#1789 Oct 26, 2012
i personally do not know if there is a God or not.
paragraph

Swindon, UK

#1790 Oct 26, 2012
http://www.patheos.com/Library/Christianity.h...

Christianity developed out of Judaism in the 1st century C.E. It is founded on the life, teachings, death, and resurrection of Jesus Christ, and those who follow him are called "Christians." Christianity has many different branches and forms with accompanying variety in beliefs and practices. The three major branches of Christianity are Roman Catholicism, Eastern Orthodoxy, and Protestantism, with numerous subcategories within each of these branches. Until the latter part of the 20th century, most adherents of Christianity were in the West, though it has spread to every continent and is now the largest religion in the world. Traditional Christian beliefs include the belief in the one and only true God, who is one being and exists as Father, Son, and Holy Spirit, and the belief that Jesus is the divine and human Messiah sent to the save the world. Christianity is also noted for its emphasis on faith in Christ as the primary component of religion. The sacred text of Christianity is the Bible, including both the Hebrew scriptures (also known as the Old Testament) and the New Testament. Central to Christian practice is the gathering at churches for worship, fellowship, and study, and engagement with the world through evangelism and social action.
paragraph

Swindon, UK

#1791 Oct 26, 2012
http://bible.cc/genesis/1-1.htm

<< Genesis 1:1 >>


New International Version (©1984)
In the beginning God created the heavens and the earth.
New Living Translation (©2007)
In the beginning God created the heavens and the earth.

English Standard Version (©2001)
In the beginning, God created the heavens and the earth.

New American Standard Bible (©1995)
In the beginning God created the heavens and the earth.

King James Bible (Cambridge Ed.)
In the beginning God created the heaven and the earth.

GOD'S WORD® Translation (©1995)
In the beginning God created heaven and earth.

King James 2000 Bible (©2003)
In the beginning God created the heaven and the earth.

American King James Version
In the beginning God created the heaven and the earth.

American Standard Version
In the beginning God created the heavens and the earth.

Douay-Rheims Bible
In the beginning God created heaven, and earth.

Darby Bible Translation
In the beginning God created the heavens and the earth.

English Revised Version
In the beginning God created the heaven and the earth.

Webster's Bible Translation
In the beginning God created the heaven and the earth.

World English Bible
In the beginning God created the heavens and the earth.

Young's Literal Translation
In the beginning of God's preparing the heavens and the earth --

paragraph

Swindon, UK

#1792 Oct 26, 2012

Barnes' Notes on the Bible
- Section I-- The Creation

- The Absolute Creation

&#1512;&#1488;&#15 13;&#1473;&#1497;& #1514; re&#772;&#768;sh&# 305;&#770;&#770;yt, the "head-part, beginning" of a thing, in point of time Genesis 10:10, or value Proverbs 1:7. Its opposite is &#1488;&#1495;&#15 12;&#1497;&#1514; 'acha&#774;r&#305; &#770;&#770;yth Isaiah 46:10. &#1489;&#1512;&#14 88;&#1513;&#1473;& #1497;&#1514; re&#770;'sh&#305;& #770;&#770;yth, "in the beginning," is always used in reference to time. Here only is it taken absolutely.

&#1489;&#1512;&#14 88; ba&#772;ra&#772;', "create, give being to something new." It always has God for its subject. Its object may be anything: matter Genesis 1:1; animal life Genesis 1:21; spiritual life Genesis 1:27. Hence, creation is not confined to a single point of time. Whenever anything absolutely new - that is, not involved in anything previously extant - is called into existence, there is creation Numbers 16:30. Any thing or event may also be said to be created by Him, who created the whole system of nature to which it belongs Malachi 2:10. The verb in its simple form occurs forty-eight times (of which eleven are in Genesis, fourteen in the whole Pentateuch, and twenty-one in Isaiah), and always in one sense.

&#1488;&#1500;&#14 92;&#1497;&#1501; 'e&#774;loh&#305;& #770;&#770;ym, "God
paragraph

Swindon, UK

#1793 Oct 26, 2012
&#1488;&#1500;&#14 92;&#1497;&#1501; 'e&#774;loh&#305;& #770;&#770;ym, "God." The noun &#1488;&#1500;&#14 93;&#1492; 'elo&#770;ah or &#1488;&#1500;&#14 92; 'eloah is found in the Hebrew scriptures fifty-seven times in the singular (of which two are in Deuteronomy, and forty-one in the book of Job), and about three thousand times in the plural, of which seventeen are in Job. The Chaldee form &#1488;&#1500;&#14 92; 'ela&#770;h occurs about seventy-four times in the singular, and ten in the plural. The Hebrew letter &#1492; (h) is proved to be radical, not only by bearing mappiq, but also by keeping its ground before a formative ending. The Arabic verb, with the same radicals, seems rather to borrow from it than to lend the meaning coluit, "worshipped," which it sometimes has. The root probably means to be "lasting, binding, firm, strong." Hence, the noun means the Everlasting, and in the plural, the Eternal Powers. It is correctly rendered God, the name of the Eternal and Supreme Being in our language, which perhaps originally meant lord or ruler. And, like this, it is a common or appellative noun. This is evinced by its direct use and indirect applications.

Its direct use is either proper or improper, according to the object to which it is applied. Every instance of its proper use manifestly determines its meaning to be the Eternal, the Almighty, who is Himself without beginning, and has within Himself the power of causing other things, personal and impersonal, to be, and on this event is the sole object of reverence and primary obedience to His intelligent creation.

Its improper use arose from the lapse of man into false notions of the object of worship. Many real or imaginary beings came to be regarded as possessed of the attributes, and therefore entitled to the reverence belonging to Deity, and were in consequence called gods by their mistaken votaries, and by others who had occasion to speak of them. This usage at once proves it to be a common noun, and corroborates its proper meaning. When thus employed, however, it immediately loses most of its inherent grandeur, and sometimes dwindles down to the bare notion of the supernatural or the extramundane. In this manner it seems to be applied by the witch of Endor to the unexpected apparition that presented itself to her 1 Samuel 28:13.
paragraph

Swindon, UK

#1794 Oct 26, 2012
Its indirect applications point with equal steadiness to this primary and fundamental meaning. Thus, it is employed in a relative and well-defined sense to denote one appointed of God to stand in a certain divine relation to another. This relation is that of authoritative revealer or administrator of the will of God. Thus, we are told John 10:34 that "he called them gods, to whom the word of God came." Thus, Moses became related to Aaron as God to His prophet Exodus 4:16, and to Pharaoh as God to His creature Exodus 7:1. Accordingly, in Psalm 82:6, we find this principle generalized: "I had said, gods are ye, and sons of the Highest all of you." Here the divine authority vested in Moses is expressly recognized in those who sit in Moses' seat as judges for God. They exercised a function of God among the people, and so were in God's stead to them. Man, indeed, was originally adapted for ruling, being made in the image of God, and commanded to have dominion over the inferior creatures. The parent also is instead of God in some respect to his children, and the sovereign holds the relation of patriarch to his subjects. Still, however, we are not fully warranted in translating &#1488;&#1500;&#14 92;&#1497;&#1501; 'e&#774;loh&#305;& #770;ym, "judges" in Exodus 21:6; Exodus 22:7-8, Exodus 22:27 (Hebrew versification: 8, 9, 28), because a more easy, exact, and impressive sense is obtained from the proper rendering.

The word &#1502;&#1500;&#14 88;&#1498; mel'a&#772;k, "angel," as a relative or official term, is sometimes applied to a person of the Godhead; but the process is not reversed. The Septuagint indeed translates &#1488;&#1500;&#14 92;&#1497;&#1501; 'e&#774;loh&#305;& #770;ym in several instances by &#945;&#787;&#769; &#947;&#947;&#949; &#955;&#959;&#953; angeloi Psalm 8:6; Psalm 97:7; Psalm 138:1. The correctness of this is seemingly supported by the quotations in Hebrews 1:6. and Hebrews 2:7. These, however, do not imply that the renderings are absolutely correct, but only suffiently so for the purpose of the writer. And it is evident they are so, because the original is a highly imaginative figure, by which a class is conceived to exist, of which in reality only one of the kind is or can be. Now the Septuagint, either imagining, from the occasional application of the official term "angel" to God, that the angelic office somehow or sometimes involved the divine nature, or viewing some of the false gods of the pagan as really angels, and therefore seemingly wishing to give a literal turn to the figure, substituted the word &#945;&#787;&#769; &#947;&#947;&#949; &#955;&#959;&#953; angeloi as an interpretation for &#1488;&#1500;&#14 92;&#1497;&#1501; 'e&#774;loh&#305;& #770;ym. This free translation was sufficient for the purpose of the inspired author of the Epistle to the Hebrews, inasmuch as the worship of all angels Hebrews 1:6 in the Septuagintal sense of the term was that of the highest rank of dignitaries under God; and the argument in the latter passage Hebrews 2:7 turns not on the words, "thou madest him a little lower than the angels," but upon the sentence, "thou hast put all things under his feet." Moreover, the Septuagint is by no means consistent in this rendering of the word in Similar passages (see Psalm 82:1; Psalm 97:1; 1 Samuel 28:13).
paragraph

Swindon, UK

#1795 Oct 26, 2012
With regard to the use of the word, it is to be observed that the plural of the Chaldee form is uniformly plural in sense. The English version of &#1489;&#1512;&#14 70;&#1488;&#1500;& #1492;&#1497;&#1503; bar-'ela&#770;h&#305; &#770;yn, "the Son of God" Daniel 3:25 is the only exception to this. But since it is the phrase of a pagan, the real meaning may be, "a son of the gods." On the contrary, the plural of the Hebrew form is generally employed to denote the one God. The singular form, when applied to the true God, is naturally suggested by the prominent thought of his being the only one. The plural, when so applied, is generally accompanied with singular conjuncts, and conveys the predominant conception of a plurality in the one God - a plurality which must be perfectly consistent with his being the only possible one of his kind. The explanations of this use of the plural - namely, that it is a relic of polytheism, that it indicates the association of the angels with the one God in a common or collective appellation, and that it expresses the multiplicity of attributes subsisting in him - are not satisfactory. All we can say is, that it indicates such a plurality in the only one God as makes his nature complete and creation possible. Such a plurality in unity must have dawned upon the mind of Adam. It is afterward, we conceive, definitely revealed in the doctrine of the Father, the Son, and the Holy Spirit.

&#1513;&#1473;&#15 02;&#1497;&#1501; sha&#772;may&#305; &#770;m, "skies, heavens," being the "high" (shamay, "be high," Arabic) or the "airy" region; the overarching dome of space, with all its revolving orbs.

&#1488;&#1512;&#15 09; 'erets, "land, earth, the low or the hard." The underlying surface of land.

The verb is in the perfect form, denoting a completed act. The adverbial note of time, "in the beginning," determines it to belong to the past. To suit our idiom it may, therefore, be strictly rendered "had created." The skies and the land are the universe divided into its two natural parts by an earthly spectator. The absolute beginning of time, and the creation of all things, mutually determine each other.
paragraph

Swindon, UK

#1796 Oct 26, 2012
"In the beginning God created the heavens and the earth" Genesis 1:1. This great introductory sentence of the book of God is equal in weight to the whole of its subsequent communications concerning the kingdom of nature.

continued...

----------
Clarke's Commentary on the Bible
God in the beginning created the heavens and the earth - &#1489;&#1512;&#14 88;&#1513;&#1497;& #1514; &#1489;&#1512;&#14 88; &#1488;&#1500;&#14 92;&#1497;&#1501; &#1488;&#1514; &#1492;&#1513;&#15 02;&#1497;&#1501; &#1493;&#1488;&#15 14; &#1492;&#1488;&#15 12;&#1509; Bereshith bara Elohim eth hashshamayim veeth haarets; God in the beginning created the heavens and the earth.

Many attempts have been made to define the term God: as to the word itself, it is pure Anglo-Saxon, and among our ancestors signified, not only the Divine Being, now commonly designated by the word, but also good; as in their apprehensions it appeared that God and good were correlative terms; and when they thought or spoke of him, they were doubtless led from the word itself to consider him as The Good Being, a fountain of infinite benevolence and beneficence towards his creatures.

A general definition of this great First Cause, as far as human words dare attempt one, may be thus given: The eternal, independent, and self-existent Being: the Being whose purposes and actions spring from himself, without foreign motive or influence: he who is absolute in dominion; the most pure, the most simple, and most spiritual of all essences; infinitely benevolent, beneficent, true, and holy: the cause of all being, the upholder of all things; infinitely happy, because infinitely perfect; and eternally self-sufficient, needing nothing that he has made: illimitable in his immensity, inconceivable in his mode of existence, and indescribable in his essence; known fully only to himself, because an infinite mind can be fully apprehended only by itself. In a word, a Being who, from his infinite wisdom, cannot err or be deceived; and who, from his infinite goodness, can do nothing but what is eternally just, right, and kind. Reader, such is the God of the Bible; but how widely different from the God of most human creeds and apprehensions!

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