Desemba 25: Je, ni siku aliyozaliwa Yesu au twaadhimisha tu kumbukumbu?

Desemba 25: Je, ni siku aliyozaliwa Yesu au twaadhimisha tu kumbukumbu?

masoud mshahara said:
Huku kuangaika kote ni kuonyesha hauna kabisa hoja za kimaandiko kuhusu Christmas hivyo umebaki kurusha mate tu kama nyoka
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Andiko Umepewa sisi Wakristo Mungu wetu katupa Ufunguo [emoji123] [emoji106] unacho taka wewe mashudu Biblia Takatifu iandikwe utakavyo wewe [emoji15] [emoji12]
 
mgen said:
Subiri Trh 25 Dec uone watu watakavyo Furahi! Hata Christ-mass ni Utamaduni wetu Wakristo [emoji106] [emoji123] nakushangaa wewe unaetaka Andiko ktk mambo ya Utamaduni [emoji15] [emoji12] unawaka nini wakati tunadai Andiko wapi baba fatuuû katahiriwa NYAMA ya govi lake [emoji351] [emoji351] [emoji348] [emoji348] kwani Hujui Andiko linaua [emoji117] View attachment 959955 unatembea lakini Kiroho wewe ni marehemu mashudu [emoji24] [emoji24]
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"The supposed date of the birth of Jesus being the 25th December has long been suspected to be inaccurate; which is true, since it was at a much later date when Christians began to celebrate the birth of Jesus, and no reference of such a festival is made in the Bible. Numerous theories have been put forward of how and why the 25th December was chosen.

The 25th December was the birth of the Roman Pagan god Mithras: the Roman Catholic writer, Mario Righetti, writes that it was to facilitate and aid the bringing in of the pagan masses to the Roman Church, as the latter found it convenient to merge the pagan festivals and link it to the birth of Christ (Manual of Liturgical History, 1955, Vol. 2, p.67).

Furthermore, since there is no reference of Jesus birth in the Bible, early in the churchs establishment, numerous dates were proposed to have been the date of his birth. At around 200 CE, Clement of Alexandria complained that certain Egyptian theologians over curiously assigned, not the year alone, but the day of Christs birth, placing it on 25 Pachon (20 May) in the twenty-eighth year of Augustus (Stromata I.21) In Cyprus, at the end of the fourth century, Epiphanius asserts that Christ was born on 6 January (Hear li 16, 24 in P.G., XLI, 919, 931).

Around the same time, Chrysostom preached an important sermon in 386 CE, in which he tried to unite Antioch in celebrating Christs birth on 25 December, part of the community having already kept it on that day for at least ten years.

Thus a certain evolutionary theme can be seen, where the dates of Jesus birth varied a great deal.

The Holy Quran is more specific than the gospel accounts in stating that the birth of Jesus was most likely to be in the summer:

And the pains of child-birth drove her (Mary) to a trunk of a palm tree. She said; "Would that I had died before this and been forgotten and out of sight!" Then cried out to her from below her; "Do not grieve, your Lord has placed under you a stream. And shake towards yourself the trunk of the palm tree, it will let fall upon you fresh ripe dates. (19: 23-25).

The fact that ripe dates do not grow in the middle of winter, but rather during the summer months points to the birth date being in the summer months.

This is probably historically more accurate, as later in Luke shepherds were camping outside in the country while watching their sheep, which would have been less likely to have happened in winter when it would get very cold outside.
 
Gavana said:
"The supposed date of the birth of Jesus being the 25th December has long been suspected to be inaccurate; which is true, since it was at a much later date when Christians began to celebrate the birth of Jesus, and no reference of such a festival is made in the Bible. Numerous theories have been put forward of how and why the 25th December was chosen.

The 25th December was the birth of the Roman Pagan god Mithras: the Roman Catholic writer, Mario Righetti, writes that it was to facilitate and aid the bringing in of the pagan masses to the Roman Church, as the latter found it convenient to merge the pagan festivals and link it to the birth of Christ (Manual of Liturgical History, 1955, Vol. 2, p.67).

Furthermore, since there is no reference of Jesus birth in the Bible, early in the churchs establishment, numerous dates were proposed to have been the date of his birth. At around 200 CE, Clement of Alexandria complained that certain Egyptian theologians over curiously assigned, not the year alone, but the day of Christs birth, placing it on 25 Pachon (20 May) in the twenty-eighth year of Augustus (Stromata I.21) In Cyprus, at the end of the fourth century, Epiphanius asserts that Christ was born on 6 January (Hear li 16, 24 in P.G., XLI, 919, 931).

Around the same time, Chrysostom preached an important sermon in 386 CE, in which he tried to unite Antioch in celebrating Christs birth on 25 December, part of the community having already kept it on that day for at least ten years.

Thus a certain evolutionary theme can be seen, where the dates of Jesus birth varied a great deal.

The Holy Quran is more specific than the gospel accounts in stating that the birth of Jesus was most likely to be in the summer:

And the pains of child-birth drove her (Mary) to a trunk of a palm tree. She said; "Would that I had died before this and been forgotten and out of sight!" Then cried out to her from below her; "Do not grieve, your Lord has placed under you a stream. And shake towards yourself the trunk of the palm tree, it will let fall upon you fresh ripe dates. (19: 23-25).

The fact that ripe dates do not grow in the middle of winter, but rather during the summer months points to the birth date being in the summer months.

This is probably historically more accurate, as later in Luke shepherds were camping outside in the country while watching their sheep, which would have been less likely to have happened in winter when it would get very cold outside.
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unaongelea isa ambaye alipo zaliwa SAUTI ILITOKA CHINI KUZIMU MASKANI YA allah [emoji117]
IMG_20181208_123309_045.jpg
 
Pearl said:
yanini malumbano ya nini maneno?tuelimishane na kufundishana
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Wale waliozaliwa tu miaka kuanzia 100 kurud nyuma hawakumbuki tarehe zao halisi,
Ndio ije kua Miaka 2,000 iliyopita?

Utaratibu wa Kalendar tukiachana na mambo ya historia sidhan kama ulikuwepo na ulikua ukifuatiliwa kwa makini miaka hiyo
 
mgen said:
unaongelea isa ambaye alipo zaliwa SAUTI ILITOKA CHINI KUZIMU MASKANI YA allah [emoji117] View attachment 960119
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NI YESU HUYU

Raped by a ghost?


In Matthew, angels appear to Joseph in his dreams, advising him of his young bride's divine impregnation. Nonsense three levels deep.


But Mary herself does not get a tip off until Luke writes in Mary's own angel in Luke 1.35.


rape.jpg




"Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.


And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.


But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins."


– Matthew 1.18-21.
 
mgen said:
unaongelea isa ambaye alipo zaliwa SAUTI ILITOKA CHINI KUZIMU MASKANI YA allah [emoji117] View attachment 960119
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No nativity yarn in Epistles, Mark or John


In the letter to the Galatians, the writer of this particular Pauline epistle stresses one point about the birth of the Christ – and it is not the extravagant claim that he was born to a virgin. It is the rather prosaic claim that the birth conformed with Jewish Law (in other words, that Christ was born a Jew):


"But when the time had fully come, God sent his Son, born of a woman, born under law."
– Galatians 4.4.​


In the verse that follows the writer explains that the son was born as a Jew in order that he might "redeem" others who were also Jews. Nowhere in this, or any other epistle for that matter, is there any reference to a virgin, called Mary or by any other name, bringing forth a child. In the one passage where Paul does discuss virgins (1 Corinthians 7) the writer says virgins serve the Lord better than wives because they are not distracted by the needs of their husbands!


The only other occasion where the Pauline writers are at all concerned with the birthing of Jesus is Romans 1.1-3. and here the reference is to "human seed", not the agency of divine spirit:


"I Paul, a servant of Jesus Christ, called to be an apostle and separated onto the gospel of God ...concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh."​


The Pauline position is unequivocal. The authors know nothing of a supernatural conception and in fact say the very opposite – the birth was normal and Jewish, albeit of "kingly seed".


The author of Mark is another who has no story of a holy virgin or divine impregnation. Mark's Jesus makes his first appearance as an adult, not a child, and there is no later referral to any supernatural, or even natural, birth. Mark sketches in the barest detail regarding his hero's origin. His Jesus came "out of Galilee", emerging from the city of Nazareth for his baptism by John. But that is all Mark has to say on the matter.


Perhaps more telling is the treatment of Jesus' origin in the gospel of John. Here, the author, though he almost certainly knew the earlier fables dreamed up Matthew and Luke, like Mark, has no interest in any human genesis of his "Word of God made flesh".

John states very clearly that Jesus was "the son of Joseph" (John 1.45; 6.42.) – which could hardly have left Mary a virgin.

Again, like Mark, he prefaces his story of Jesus with a preamble about John the Baptist and when the "Light" and the "lamb" first appears it is as an adult.

Later in his gospel, John's Pharisees discuss the Christ and they are clearly under the impression that Jesus had no connection with Bethlehem (John 7), a belief shared earlier in his tale by the soon-to-be disciple Nathanael.

Not even the evangelist John is sold on the fantastical "virgin birth" yarn!
 
mgen said:
unaongelea isa ambaye alipo zaliwa SAUTI ILITOKA CHINI KUZIMU MASKANI YA allah [emoji117] View attachment 960119
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No room – in a town full of Joseph's relatives?


"And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn." – Luke 2.6-7.​


If Joseph returned to his "ancestral" home in order to register for the census, presumably so too did other relatives, both close and distant. One would also anticipate that some, and probably many, members of the tribe continued to live "in the city of David". Which makes it all the more surprising that there was "no room" in a village made up of Joseph's own kinsmen. Were the villagers all so heartless that they would not even accommodate a heavily pregnant young woman, one to whom they were distantly related and who was supposedly of the Davidic line? It is preposterous to suppose that the occupants of any lodging house would not have given priority to a woman about to give birth. Here, of course, is a streak of Luke's anti-semitism.


In reality, the story of baby Jesus was enhanced by a "humble birth" in which the infant was placed into an animal feeding trough. Despite the tradition, no "stable" is mentioned in the gospels. In the Greek, the word used is kataluma (καταλυματι), meaning a place “to break a journey”, which can be translated variously as "guest room", "lodging place" or even "cave". Certainly, early Christians developed a cherished "tradition" that the birthing of Jesus had taken place in a cave and such a cave is so honoured in the Church of the Nativity in Bethlehem to this day.


The venue is significant because from the very first Christians made a bid to sequester the sites of ancient pagan veneration. Already by the time of Justin (circa 150) the cave tradition had been established:


"But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village." – Dialogue with Trypho, 78.​


Fourth century churchman Jerome, a long-term resident of Bethlehem, gives the game away in a letter to the Gallic bishop Paulinus of Nola. In a passing comment Jerome reports that the cave shrine in "Christian" Bethlehem was formerly consecrated to the god Adonis-Tammuz!


"Even my own Bethlehem, as it now is, that most venerable spot in the whole world of which the psalmist sings: the truth has sprung out of the earth, was overshadowed by a grove of Tammuz , that is of Adonis ; and in the very cave where the infant Christ had uttered His earliest cry lamentation was made for the paramour of Venus." – Jerome to Paulinus Letter 58.3.​


Besides the Babylonian god Tammuz, Hermes and Mithras were among the many pagan deities born in caves centuries before Jesus put in his subterranean appearance. No wonder Justin (Dialogue with Trypho, 70) accused the "deceiving serpent "of preemptive imitation!.

Unlike Matthew, Luke makes no appeal to the Jewish prophet Micah or any other prophet in his nativity story; for Luke, announcements from angels suffice.

The whole thrust of his gospel is to present a saviour acceptable to the non-Jewish world ("A light to bring revelation to the Gentiles ..." says the ancient but "living" prophet Simeon** in the temple, at last able to die happily – Luke 2.32).

Thus, for example, Luke extends the fantastical genealogy of Matthew way beyond the ancestor of the Jews (Abraham) to the progenitor of the entire human race (Adam). In his nativity yarn, Luke intrudes not eastern mystics, but humble shepherds.

These rustics represent humanity, receiving from yet another angel the "good tidings" that a "Saviour" is born (Luke 2.10-11).

While Mary herself keeps silent on the momentous events (Luke 2.19) – and Matthew's magi make a fast exit –, the shepherds "made known abroad ... all the things they had heard and seen".

In other words, "the common man" is the prime witness to the wondrous message received from on high and the most important event in human "history".


Curiously, we don't hear of these uniquely privileged shepherds again!
 
Gavana said:
NI YESU HUYU

Raped by a ghost?


In Matthew, angels appear to Joseph in his dreams, advising him of his young bride's divine impregnation. Nonsense three levels deep.


But Mary herself does not get a tip off until Luke writes in Mary's own angel in Luke 1.35.


rape.jpg




"Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.


And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.


But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins."


– Matthew 1.18-21.
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Umekumbuka baba fatuuû alivyo bakwa pangoni hilla mpaka kojo likamtoka [emoji15] una kumb. Kumbu sana gavana [emoji122] [emoji122] [emoji106]
 
Gavana said:
No room – in a town full of Joseph's relatives?


"And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn." – Luke 2.6-7.​


If Joseph returned to his "ancestral" home in order to register for the census, presumably so too did other relatives, both close and distant. One would also anticipate that some, and probably many, members of the tribe continued to live "in the city of David". Which makes it all the more surprising that there was "no room" in a village made up of Joseph's own kinsmen. Were the villagers all so heartless that they would not even accommodate a heavily pregnant young woman, one to whom they were distantly related and who was supposedly of the Davidic line? It is preposterous to suppose that the occupants of any lodging house would not have given priority to a woman about to give birth. Here, of course, is a streak of Luke's anti-semitism.


In reality, the story of baby Jesus was enhanced by a "humble birth" in which the infant was placed into an animal feeding trough. Despite the tradition, no "stable" is mentioned in the gospels. In the Greek, the word used is kataluma (καταλυματι), meaning a place “to break a journey”, which can be translated variously as "guest room", "lodging place" or even "cave". Certainly, early Christians developed a cherished "tradition" that the birthing of Jesus had taken place in a cave and such a cave is so honoured in the Church of the Nativity in Bethlehem to this day.


The venue is significant because from the very first Christians made a bid to sequester the sites of ancient pagan veneration. Already by the time of Justin (circa 150) the cave tradition had been established:


"But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village." – Dialogue with Trypho, 78.​


Fourth century churchman Jerome, a long-term resident of Bethlehem, gives the game away in a letter to the Gallic bishop Paulinus of Nola. In a passing comment Jerome reports that the cave shrine in "Christian" Bethlehem was formerly consecrated to the god Adonis-Tammuz!


"Even my own Bethlehem, as it now is, that most venerable spot in the whole world of which the psalmist sings: the truth has sprung out of the earth, was overshadowed by a grove of Tammuz , that is of Adonis ; and in the very cave where the infant Christ had uttered His earliest cry lamentation was made for the paramour of Venus." – Jerome to Paulinus Letter 58.3.​


Besides the Babylonian god Tammuz, Hermes and Mithras were among the many pagan deities born in caves centuries before Jesus put in his subterranean appearance. No wonder Justin (Dialogue with Trypho, 70) accused the "deceiving serpent "of preemptive imitation!.

Unlike Matthew, Luke makes no appeal to the Jewish prophet Micah or any other prophet in his nativity story; for Luke, announcements from angels suffice.

The whole thrust of his gospel is to present a saviour acceptable to the non-Jewish world ("A light to bring revelation to the Gentiles ..." says the ancient but "living" prophet Simeon** in the temple, at last able to die happily – Luke 2.32).

Thus, for example, Luke extends the fantastical genealogy of Matthew way beyond the ancestor of the Jews (Abraham) to the progenitor of the entire human race (Adam). In his nativity yarn, Luke intrudes not eastern mystics, but humble shepherds.

These rustics represent humanity, receiving from yet another angel the "good tidings" that a "Saviour" is born (Luke 2.10-11).

While Mary herself keeps silent on the momentous events (Luke 2.19) – and Matthew's magi make a fast exit –, the shepherds "made known abroad ... all the things they had heard and seen".

In other words, "the common man" is the prime witness to the wondrous message received from on high and the most important event in human "history".


Curiously, we don't hear of these uniquely privileged shepherds again!
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athari za kubakwa [emoji117]
pmm-fart2.jpg
[emoji38] [emoji38] [emoji38]
 
mgen said:
Umekumbuka baba fatuuû alivyo bakwa pangoni hilla mpaka kojo likamtoka [emoji15] una kumb. Kumbu sana gavana [emoji122] [emoji122] [emoji106]
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Lilomtoka kojo ni yule aliyekamatwa na yule kijana aliyekimbia uchi,akaitupa chupi aliyoiweka begani , kule kwenye vichaka vya bustani ya Gesthemane


MARK 14:52

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