Gavana
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Yesu si Mungu, Paulo ana kesi ya kujibu
Yesu si Mungu, Paulo ana kesi ya kujibu
- Thread starter Dotto C. Rangimoto
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Invigilator
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Aibu gan sasa me MSABATO,kuna aibu hapo?..
mgen
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Hapo mmejichanganya mnyewe kuanzia huko ulikookota kadi ya kliniki na wewe mwenyewe...umeiokota hiyo kadi ya kliniki ukifikiri ni ya mgonjwa wa tb kumbe ebora unalo sasa...hhhhhhhh....
mkorinto
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Hivi ndio napenda sasa.uonyeshe wapi umepitiwa na wimbi.
YESU KRISTO AMEKUJA DUNIANI MARA YA KWANZA KWA AMANI KUUOKOA ULIMWENGU KWA NJIA YAKE, SI KUHUKUMU.HIVYO KAZI HII YA KUHUKUMU HALIKUWA LENGO KUU.NA HAKUIFANYA.
ILA SIKU YA MWISHO ATAIFANYA KAZI HIYO MAANA NDIO WAKATI UTAKUWA UMETIMIA.
Hapo petro unaona anasisitiza.kuyashika aliyotufundisha kama tumeamua kumheshimu, ili asije kutuhukumu atakaporudi.
Kama hujaelewa karibu.
Elungata
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Luke 22:31-33 Jesus told Peter that He (Jesus) prayed for (Peter’s) faith not to fail…
Luke 22:57-62 But, after Jesus’ trial, Peterdiddeny knowing Jesus three (3) times.
Let me get this straight. Jesus prayed for Peter's faith not to fail. Later, Peter denied knowing Jesus three (3) times. Let me think this over - it's slowly sinking in - it's coming together...
Whoa! What does this say aboutthe power of Jesus Christ's prayers?.
It is hopeless,if jesus prayer cant be answered and has no effect,
Luke 22:57-62 But, after Jesus’ trial, Peterdiddeny knowing Jesus three (3) times.
Let me get this straight. Jesus prayed for Peter's faith not to fail. Later, Peter denied knowing Jesus three (3) times. Let me think this over - it's slowly sinking in - it's coming together...
Whoa! What does this say aboutthe power of Jesus Christ's prayers?.
It is hopeless,if jesus prayer cant be answered and has no effect,
Gavana
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Tulia usome vizuri , hizo aya zinasema nini ???
John 5:22 clearly states that the Father judges no one and 1 Peter 1:17 does state that he judges.
You failed to show that John 5:22 and 1 Peter 1:17 are different contexts
The contradiction stands. When God judges people, it is the Son ( second person of the god head) that does the judgment and not the Holy Spirit or Father. But in 1 Peter 1:17 we see the Father does judge people impartially, which means that he judges and is therefore a contradiction.
Mtoa hoja nimependa aina ya ujengaji hoja ulioufanya kwa kuwa na nukuu. Tatizo kubwa ni kuwa wewe hutaki Biblia ambayo umeinukuu izungumze, ila unataka kuzungumza wewe kupitia hizo nukuu.
Kwa mfano umeshindwa kuonyesha namna gani Paulo alivyomnunua Anania! Umeweka tu mawazo yako na unataka tuamini kwa sababu tu umenukuu Biblia. Umeweka kichekesho kikubwa unaposema Paulo aliandika barua ya kimisionari kwa watu wa Tito!!! Seriously? Hakuna kitu kama hicho, rudi tena ukajifunze kabla ya kumponda Paulo.
Kwa mfano umeshindwa kuonyesha namna gani Paulo alivyomnunua Anania! Umeweka tu mawazo yako na unataka tuamini kwa sababu tu umenukuu Biblia. Umeweka kichekesho kikubwa unaposema Paulo aliandika barua ya kimisionari kwa watu wa Tito!!! Seriously? Hakuna kitu kama hicho, rudi tena ukajifunze kabla ya kumponda Paulo.
Gavana
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Mbona ulikuwa unaruka ruka ???
Kujishughulisha na pepo
Hii ni ibada nyingine ya msingi katika dini ya Kikristo. Hata hivyo, katika kutilia mkazo makemeo yake dhidi ya ibada hiyo potofu, Yehova aliwaambia wanadamu kama ifuatavyo:
"Msiwaendee wenye pepo, wala wachawi; msiwatafute; ili kutiwa unajisi na wao; Mimi ndimi BWANA, Mungu wenu". (Mambo ya Walawi 19:31)
"Manase alikuwa na umri wa miaka kumi na miwili alipoanza kutawala; akatawala miaka hamsini na mitano katika Yerusalemu; ... Akafanya yaliyo mabaya machoni pa BWANA, sawa sawa na machukizo ya mataifa; ... akajishughulisha na hao wenye pepo wa utambuzi, ... akafanya mabaya mengi machoni pa BWANA, hata kumkasirisha". (2 Wafalme 21:1-6)
"Tena mtu mume na mtu mke aliye na pepo au aliye mchawi, hakika atauawa, watawapiga kwa mawe, damu yao itakuwa juu yao". (Mambo ya Walawi 20:27)
Kulingana na maandiko hayo juu, hapo Yehova kwa ujumla anawataka wanadamu wasishirikiane kabisa na watu wenye pepo, bali wajitenge nao mbali kabisa. Zaidi ya hivyo, mbali ya amri hiyo pia Yehova ameamuru wenye pepo wauawe kabisa na si kuacha kujishughulisha nao tu.
Pamoja na makemeo hayo ya Yehova dhidi ya yeyote anayejishughulisha na pepo, lakini muasisi wa Ukristo, Bwana Paulo anasema:
"Kwa maana kushindana kwetu sisi si juu ya damu na nyama; bali ni juu ya falme na mamlaka; juu ya wakuu wa giza hili, juu ya majeshi ya pepo wabaya katika ulimwengu wa roho". (Waefeso 6:12)
Kulingana na maelezo hayo ya Paulo hapo juu, tunaona wazi kwamba wakati Yehova amefikia kuamuru kuuawa yeyote atakayebainika akijishughulisha na pepo, hapo juu Bwana Paulo anawataka watu wajishughulishe na pepo kwa kushindana nayo!
Na kama ilivyo desturi yao kuuandikia Ukristo wa Paulo, waandishi wa agano jipya katika kusherehesha mafundisho hayo ya 'mwalimu wao' (ya kuruhusu watu washindane na pepo), wamethubutu kuonyesha katika Injili zao kuwa ati Bwana Yesu (a.s.) aliwahi kujishughulisha na pepo na kuwaagiza wafuasi wake wafanye hivyo! (Tazama Mathayo 8:28-32; 15:21-28; Marko 5:1-13; 7:24-30; 9:38-40; 16:17; Luka 8:26-33).
Pamoja na Paulo na washereheshaji wa mafundisho yake hayo kuhubiri mafundisho hayo ya dini yao ya Kikristo, lakini wanafahamu fika kwamba Bwana Yesu (a.s.) kamwe hawezi kusema au kutenda jambo lolote lililokatazwa na Yehova aliyemtuma, kama hilo la kujishughulisha na ibada hiyo (ya kujishughulisha na pepo) ambayo imetokana na wapagani.
Kwa ujumla basi, katika kufuata mafundisho hayo ya Paulo, ndio utaona mpaka leo Wakristo hasa walokole hujishughulisha sana na pepo katika mikutano yao ya wazi wanayoiita ya "neno la Mungu", "December Crussade", "November Crussade" na kadhalika. Huku wakijua wazi kwamba asili ya ibada hii imetokana na wapagani na Yehova ameikemea vikali sana!
Gavana
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Matthew 19:28
Jesus said to them, "I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
So we even see that the disciples have the authority to judge people. So does that make them god? No! But if someone is given the authority and the honor to do so then that is something great. But the one who is giving the authority is the God.
Jesus did not do this from his own authority (John 8:28) but was given it (Matthew 28:18).
So he is not God.
tejateja
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Akili yako mbofu, unamfikiria Mungu kama physical being.... hiyo tu ni kufuru. Kumbuka siku zote za maisha yako kuwa Mungu ni roho. Hafananishwi na kitu chochote.
mkorinto
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Matthew 19:28.
Unaujua utukufu inaouzungumzia ambao Yesu atauchukua???.
Ilikuwaje akauacha huo utukufu.kabla hajauvua alikuwa nani??????
John 1:1-17.
Gavana
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Nimewajibu si kitambo lakini narudia tena
Yohana 1:1 “Hapo mwanzo kulikuwako Neno, naye Neno alikuwako kwa Mungu, naye Neno alikuwa Mungu”.
Hayo ni maneno ya Yohana na si maneno ya Yesu, vile vile, neno la kwanza la Kigiriki kwa ajili ya Mungu ni “HOTHEOS” ambalo linamaanisha “Mungu” likiwa na M kubwa, wakati neno la pili la Kigiriki kwa ajili ya Mungu ni “TONTHEOS” ambalo linamaanisha “mungu” likiwa na “m” ndogo.
Je, huko si kukosa uaminifu kwa wale waliotafsiri Biblia ya Kigiriki?
Nukuu hiyo ya Yohana 1:1 imetambuliwa na kila mwanazuoni wa Kikristo aliyeisoma Biblia kwamba imeandikwa na Myahudi aitwae Philo Alexandria kabla ya Yesu na Yohana?
Gavana
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John 12:47-49
47"As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it.
48There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day.
49For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it.
compared with
John 5:22
Moreover, the Father judges no one, but has entrusted all judgment to the Son,
1 Peter 1:17
Since you call on a Father who judges each man's work impartially, live your lives as strangers here in reverent fear.
So as we see John 12 contradicts John 5 because John 12 says that Jesus does not judge certain people. However, John 5 says that all judgment is entrusted to Jesus. John 5 contradicts with 1 Peter because John 5 says that the Father judges no one but in 1 Peter we see that the Father does judge man's work.
mkorinto
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Hilo niloishakujibu ila kwa sababu husomi ukaelewa ndio maana unatudia tena kuuliza.
mkorinto
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Point yako ni nini hasa????
Unawasi wasi kwamba huyo aliyekuwa anatajwa na yohana siye aliyekuja????
Soma yohana 1:6-15 umjue yohana alikuja/aliletwa kwa kazi gani,ongeza na 23-27.
Gavana
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It is apparent that when Eusebius assembled scribes to write the New Testimonies, he first produced a single document that provided an exemplar or master version.
Today it is called the Gospel of Mark, and the Church admits that it was "the first Gospel written" (Catholic Encyclopedia, Farley ed., vol. vi, p. 657), even though it appears second in the New Testament today.
The scribes of the Gospels of Matthew and Luke were dependent upon the Mark writing as the source and framework for the compilation of their works.
The Gospel of John is independent of those writings, and the late-15th-century theory that it was written later to support the earlier writings is the truth (The Crucifixion of Truth, Tony Bushby, Joshua Books, 2004, pp. 33-40).
Thus, the Gospel of Mark in the Sinai Bible carries the "first" story of Jesus Christ in history, one completely different to what is in modern Bibles.
It starts with Jesus "at about the age of thirty" (Mark 1:9), and doesn't know of Mary, a virgin birth or mass murders of baby boys by Herod.
Words describing Jesus Christ as "the son of God" do not appear in the opening narrative as they do in today's editions (Mark 1:1), and the modern-day family tree tracing a "messianic bloodline" back to King David is non-existent in all ancient Bibles, as are the now-called "messianic prophecies" (51 in total).
The Sinai Bible carries a conflicting version of events surrounding the "raising of Lazarus", and reveals an extraordinary omission that later became the central doctrine of the Christian faith: the resurrection appearances of Jesus Christ and his ascension into Heaven.
No supernatural appearance of a resurrected Jesus Christ is recorded in any ancient Gospels of Mark, but a description of over 500 words now appears in modern Bibles (Mark 16:9-20).
Despite a multitude of long-drawn-out self-justifications by Church apologists, there is no unanimity of Christian opinion regarding the non-existence of "resurrection" appearances in ancient Gospel accounts of the story.
Not only are those narratives missing in the Sinai Bible, but they are absent in the Alexandrian Bible, the Vatican Bible, the Bezae Bible and an ancient Latin manuscript of Mark, code-named "K" by analysts.
They are also lacking in the oldest Armenian version of the New Testament, in sixth-century manuscripts of the Ethiopic version and ninth-century Anglo-Saxon Bibles. However, some 12th-century Gospels have the now-known resurrection verses written within asterisksÑmarks used by scribes to indicate spurious passages in a literary document.
The Church claims that "the resurrection is the fundamental argument for our Christian belief" (Catholic Encyclopedia, Farley ed., vol. xii, p. 792), yet no supernatural appearance of a resurrected Jesus Christ is recorded in any of the earliest Gospels of Mark available.
A resurrection and ascension of Jesus Christ is the sine qua non ("without which, nothing") of Christianity (Catholic Encyclopedia, Farley ed., vol. xii, p. 792), confirmed by words attributed to Paul: "If Christ has not been raised, your faith is in vain" (1 Cor. 5:17).
The resurrection verses in today's Gospels of Mark are universally acknowledged as forgeries and the Church agrees, saying "the conclusion of Mark is admittedly not genuine ... almost the entire section is a later compilation" (Encyclopaedia Biblica, vol. ii, p. 1880, vol. iii, pp. 1767, 1781; also, Catholic Encyclopedia, vol. iii, under the heading "The Evidence of its Spuriousness"; Catholic Encyclopedia, Farley ed., vol. iii, pp. 274-9 under heading "Canons"). Undaunted, however, the Church accepted the forgery into its dogma and made it the basis of Christianity.
The trend of fictitious resurrection narratives continues.
The final chapter of the Gospel of John (21) is a sixth-century forgery, one entirely devoted to describing Jesus' resurrection to his disciples.
The Church admits: "The sole conclusion that can be deduced from this is that the 21st chapter was afterwards added and is therefore to be regarded as an appendix to the Gospel" (Catholic Encyclopedia, Farley ed., vol. viii, pp. 441-442; New Catholic Encyclopedia (NCE), "Gospel of John", p. 1080; also NCE, vol. xii, p. 407).
Gavana
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Maneno haya , hasemi Gavana , yanasemwa na vitabu vya kanisa katoliki
Gospel authors exposed as imposters
There is something else involved in this scenario and it is recorded in the Catholic Encyclopedia.
An appreciation of the clerical mindset arises when the Church itself admits that it does not know who wrote its Gospels and Epistles, confessing that all 27 New Testament writings began life anonymously:
"It thus appears that the present titles of the Gospels are not traceable to the evangelists themselves ... they [the New Testament collection] are supplied with titles which, however ancient, do not go back to the respective authors of those writings." (Catholic Encyclopedia, Farley ed., vol. vi, pp. 655-6)
The Church maintains that "the titles of our Gospels were not intended to indicate authorship", adding that "the headings ... were affixed to them" (Catholic Encyclopedia, Farley ed., vol. i, p. 117, vol. vi, pp. 655, 656).
Therefore they are not Gospels written "according to Matthew, Mark, Luke or John", as publicly stated.
The full force of this confession reveals that there are no genuine apostolic Gospels, and that the Church's shadowy writings today embody the very ground and pillar of Christian foundations and faith.
The consequences are fatal to the pretence of Divine origin of the entire New Testament and expose Christian texts as having no special authority.
For centuries, fabricated Gospels bore Church certification of authenticity now confessed to be false, and this provides evidence that Christian writings are wholly fallacious.
mkorinto
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Wewe kanukuu wadude yote unayofahamu yalipo, uje ku paste huku.
Gavana
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Wewe kanukuu kutoka huko kanisani kwako uyapinge haya , kama unaweza, ndio kuelimishana
Hapa Kanisa katoliki ndio linatoa ushahidi kwenye vitabu vyake
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