No Longer Slaves (Full Video) \\ Jonathan and Melissa Helser \\ We Will ...

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Why Does Sickness Come in Our Life? And Why Jesus heals us today???

Almost every time when we encounter any sickness, if not publicly, in heart we ask this question. we wonder and try to find someone who can answer. However, when we look closely Bible provides us enough scriptures to draw the answer. On the other hand, no matter whatsoever the reason for your sickness is Jesus Christ wants to heal you today.

Why Does Sickness Come in Our Life???

1. Because of our own sins. When we break God's command we fall sick.  

     Deuteronomy 28: 15, 22, 27, 28, 35 if you don't hear the word of God

     Psalms 31:10 sin can take your strength, John 5:14 don't sin again.

2. Because of Satan or sometimes God allows Satan. This happens, because God wants to test our

    faith and make us strong spiritually. Job 2:7 God allowed Satan to strike Job to test him.

3. We fall sick because of our own mistakes. When we don't care for our health. Not taking enough          rest, sleep, proper food and moderate exercise. This is of course very difficult in our time but not         impossible. 

4. Sometimes we fall sick because of the climate. We know that sin has not only marred humanity but      nature as well. So the same nature, which gives us our needed resources, in times becomes a                cause for our ailment and sickness. 

Genesis 20: 17-18 intercession for other ...not only wife but Servants also got healed.
Exodus 15: I will let you suffer with any of diseases.
Exodus 23:5 blessing in everything if we listen and serve him.
Deuteronomy 7:15 remove your sickness.
30:20 love the lord.
Psalms 34:19  91:4 5 Psalms 103:2 3 107:20 Listen obey serve love commit.

Why Jesus heals us today???

1. Jesus heals because of his promises (Matthew 8: 16-17) 

2. Jesus heals because to manifest the work of God (John 9:3)

3. Jesus heals healing to bring glory to God  (Matthew 15:30-31)

4. Jesus heals because of his compassion for needy (Mark 1:41 Matthew 14:14)

5. Jesus heals because of the faith of someone else (Intercessor) Matthew 15 Canaanite women's faith for the healing of her daughter. Mark 2 Four men brought paralytic man.

6. Jesus heals to prove his mission on earth (John 10: 38) 

7. Jesus heals to destroy the works of devil (Acts 10:38)

8. Jesus heals to generate faith on onlookers (John 20:30-31) 

So regardless of kind, cause or intensity of the sickness you have, run to Jesus and be healed today. Because its the blend your faith and the willingness of our Lord Jesus Christ that will help you to receive your healing.

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The Reliability of the Old Testament

The Old Testament does not have the wealth of MSS evidence as the New Testament; however, once the facts of the extreme caution exercised by the Jews in transcription are brought to light, one will readily see the uniqueness of this Scripture in its reliability. Following the council of Jamnia in A.D. 70 the canon of Hebrew Scripture was formally established and efforts were taken to duplicate copies of the Scripture for use by the widely scattered Jews. During the period A.D. 100-500 Hebrew civil and canonical law was cataloged by a group of Hebrews known as the Talmudists. They had an extremely intricate system of transcribing synagogue scrolls that approaches fanaticism. Indeed, a Christian begins to glimpse the zealous attention to minute detail that characterized the Hebrew religious system condemned by Jesus.

 Followings are the strict disciplines:

1. A synagogue scroll must be written on the skins of clean animals, that were Prepared for the particular use of the synagogue by a Jew; The skins must be fastened together with the strings taken from clean animals; Every skin must contain a certain number of columns, equal throughout the entire codex.
2. The length of each column must not extend over less than 48 or more than 60 lines; and, the breadth must consist of thirty letters;
3. The whole copy must be first lined; and if three words be written without a line, it is worthless;
4. The ink should be black, neither red, green, nor any other colour, and be prepare according to a definite recipe;
5. An authentic copy must be the exemplar, from which the transcriber ought not in the least deviate;
6. No word or letter, not even a yod, must be written from memory, the scribe not having looked at the codex before him;
7. Between every consonant the space of a hair or thread must intervene;
8. Between every new parashah, or section, the breadth of nine consonants;
9. Between every book, three lines;
10. The fifth book of Moses must terminate exactly with a line; but the rest need not do so;
11. Besides this, the copyist must sit in full Jewish dress; Wash his whole body;
12. Not begin to write the name of God with a pen newly dipped in ink;
13. And should a king address him while writing that name, he must take no notice of him.

Any scroll in which the above regulations were not strictly observed was condemned to be buried in the ground or burned; or they were banished to the schools, to be used as reading books. Once a scroll was transcribed, the Talmudists were so convinced that it was an exact duplicate of the codex they copied from, they gave the new copy equal authority. Thus, when one considers the rigid rules and phenomenal accuracy of the Talmudic copyists in preparing a new scroll we begin to understand the absence of numerous ancient Old Testament MSS, and one must also be convinced of the reliability of the extant copies.

Source Link:

http://www.gospeloutreach.net/bible2.html

http://docvmp.com/wp-content/uploads/2014/05/oldtestament.jpg

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"Changes in Life; Three Kinds of Response by People" by Dr Matthew Thomas

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Contemporary Theologies - An Outline by Domenic Marbaniang

Domenic Marbaniang: Contemporary Theologies - Outline: UNDERSTANDING THIS AGE Modern Period (19th & Early 20th Centuries) Post-Modern Period (Late 20th Century) Post-Postmodern Period

UNDERSTANDING THIS AGE Modern Period (19th & Early 20th Centuries) Post-Modern Period (Late 20th Century) Post-Postmodern Period (21st Century) MODERN PERIOD (19TH & EARLY 20TH CENTURIES) Rationalism Scientific Temper Utopianism Secularism Skepticism Liberalism POST-MODERN PERIOD (LATE 20TH CENTURY) Mood Against Truth (No Absolutes) Rejection of Reason Emphasis on Style over Substance Privatization of Morals (Morals are personal) Pluralism Image or Virtual Culture Rejection of Metanarratives POST-POSTMODERN AGE (21ST C) Intense Globalization and Trans-nationalism Intense Fundamentalism Return to Modernism Between Modernism and Post-modernism Neo-romanticism (Attempting to turn finite into infinite) Pseudo-modernism (Internet Culture of Clicks, Likes, and Downloads) LIBERALISM Friedrich Schliermacher, Harold De Wolf Rationalism and Scientific Temper Genesis 1-11 as Mythological. Not Literal. No Original Sin. Hyper Contextualization of Theology Emphasis on Natural Theology (Natural Religion) Anti-orthodoxy, Anti-traditionalism Scientific Method Emphasis on Experience or Empirical Research Undermining of Sin Division of Jesus of History from Christ of Faith Rejection of Fundamentals such as Trinity, Original Sin, Virgin Birth, Inerrancy of Bible, Atonement, Second Coming NEO-ORTHODOXY Karl Barth, Emil Brunner Emphasis on Biblical Encounter Revelation (Barth called natural theology as demonic; Brunner accepted it) Emphasis on the Transcendence of God. God is the “wholly other” Emphasis on Regeneration by Grace from Original Sin Personal Revelation, Not Propositional Revelation. Encountering Christ as the Word. Christo-centric Theology PROCESS THEOLOGY A.N.Whitehead, Teilhard De Chardin, Charles Hartshorne God is mutable, temporal, and passible (i.e. affected by the world) Everything, including God, is in process Everything in nature has value, every living being is equally important. Eco-centric Theology The world is in some sense part of God (Panentheism) God is in some sense a physical or material being. Emphasis on freewill God feels how we feel without feeling as we feel (e.g. God feels our fear of death but He doesn’t fear death) EXISTENTIAL THEOLOGY Soren Kierkegaard, Paul Tillich, Rudolf Bultmann Existence precedes essence Emphasis on Being God as the Ground of Being (God Above God) Christ is the manifestation of the New Being Authentic Existence Anthropo-centric Theology Demythologization SECULAR THEOLOGY Dietrich Bonhoeffer, Harvey Cox Secularization as a Biblical Process in History Emancipation of Church from State Religionless Christianity Church as Witness Church as Transforming Factor DEATH OF GOD SCHOOL Gabriel Vahanian, Paul Van Buren, William Hamilton, John A.T. Robinson, Thomas J. J. Altizer, John D. Caputo Contemporary culture is godless God is Dead Vs There is No God Do-It-Yourself Religion (Don’t wait for God) Anti-Traditional Engagement with (not isolation from) the World Churchless Christianity LIBERATION THEOLOGY Martin Luther Jr. King, Desmond Tutu, Arvind Nirmal, V. Devasahayam, Mary Daly, Rosemary Radford Ruether. Social Christianity Justice & Equality Black Liberation Theology Feminist Liberation Theology Dalit Liberation Theology Palestinian Liberation Theology DOMINION THEOLOGY R. J. Rushdoony, Gary North, Peter Wagner Christian Reconstructionism: Calvinism, Cessationism, Post-millenialism, Biblical Law Kingdom Now Theology: Apostolic and Prophetic Movement, Restoration, Spiritual Warfare 7 Spheres: Mild Dominionism. Christians must ascend peaks of the mountains of cultural influence: Arts, Business, Church (Religion), Development and Media, Education, Family, Government, (Health).

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The Problem of Evil: Domenic Marbaniang

Domenic Marbaniang: The Problem of Evil: 1 . The Problem of Evil is a problem that relates to Theology, Cosmology, Anthropology, Ethics & Politics, Soteriology, and Eschatology...

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"Five Principles for Ministry from Jesus' Miracle of Feeding More than 5000 Men" Dr. Domenic Marbaniang

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"The Miracle of Light" A gospel message preached at CITS by Dr. Domenic Marbaniang

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Manzil Teri (2007 Live)

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Postmodernism: A Comparision Chart

Postmodern is used to define a period of time that most historians and authors would recognize. However, postmodernism describes a distinct worldview and/or philosophical system. Gene Veith describes it in this manner, “If the modern era is over, we are all postmodern, even though we reject the tenets of postmodernism.” Postmodernism categorically denies universal truth. Jean-Francois Lyotard, one of the most influential postmodern writers, describes it as an incredulity towards metanarratives. A metanarrative is any large story that large groups of people, even entire societies embrace as truth. Patricia Waugh defines metanarratives as, Large-scale theoretical interpretations purportedly of universal application. The faith story of the death and Resurrection of Christ is considered a metanarrative. Another example would be the concept of liberty and justice for all and the story of the founding of America. Truth found in metanarratives is not true, according to the postmodernist, for all of society. This is not only an attack on truth, but on coherence of facts that have been considered to be true until the Postmodern age.

Jacques Derrida is one postmodern thinker who actively challenged the concept of objective meaning within society or should I say societies. These postmodernists would not argue that these metanarratives have no meaning, but that the meaning relies upon the perspective and understanding of the individual. When combining truth and knowledge in this postmodern matrix, the postmodernist will assert that reality is practically unknowable. The only thing that truly can be known is our individual experience and our individual interpretation of that experience. So it is self contradictory concept in itself which has its root in existential philosophy.

Here is the summarized comparison chart of pre-modernism, modernism and postmodernism. 

	Pre-modernism	Modernism	Postmodernism
Metaphysics	Realism: Supernaturalism	Realism: Naturalism/ Optimism	Anti-realism/ Pessimism
Epistemology	Mysticism and/or faith	Objectivism: Experience and Reason	Social subjectivism
Human     Nature	Original Sin; Subject to God’s will	Tabula rasa and Autonomy	Social construction and conflict
Ethics	Collectivism Altruism	Individualism	Collectivism: egalitarianism
Politics &   Economics	Feudalism	Liberal Capitalism	Socialism
When and   Where	Medieval	The Enlightenment; 20thcentury sciences, business, and technical fields	Late twentieth century humanities and related professions
Guide	Priest	Scientist	Rock-star
Truth	Revealed Truth	Truth Discovered	Truth Experienced
Belief	God	Mind	Culture
Dependency	Faith	Reason	Feeling

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A Book Review: Dialogical apologetics: A Person Centred Approach to Christian Defense

Author: David K. Clark

Pages: 245
Year 1993
ISBN 0801025737

 “Rather, it (Apologetics) is a strategy for presenting, in the course of a unique discussion
with a particular audience, the sort of case that makes sense to those persons. In other words,
apologetics is the reasoned defence of the Christian faith in the context of personal
dialogue”(99)

In its’ two parts, part one is Foundations for Dialogical Apologetics. Part Two is Strategies
for Dialogical Apologetics. First theory, then practice. Chapter one deals with the subject of
faith and reason. Clark defines the terms, provides brief historical sketches of how the two
have traditionally been associated, and then offers a model for how the two should best be
linked. Chapter two deals with the foundations of epistemology. Clark presents outlines of
diverse epistemological alternatives, comparing evidentialism, rationalism, reformed
epistemology, and others. He settles on soft rationalism for his own view, which “lies
between classical foundationalism and Reformed epistemology on the range between
rationalism and fideism.

Chapter three, The Challenge of Science, investigates the philosophy of science. Clark looks
at a number of approaches to science: inductivism, confirmationism, falsificationism, among
others. He shows three main views of the association between faith and science: the conflict
view, the compartmental view, and the complementary view.
In chapter four, author sketch a middle-of-the-road view on how humans can prefer world
views. He settles on soft rationalism, as “it insists that humans can use rational procedures in
choosing world views.” So in this chapter the author explores how world views can be
evaluated, how rational principles can be used, and the use of a cumulative case to land at the
most excellent clarification.

In chapter five, Apologetics as Dialogue, Clark elaborates on the idea of dialogical
apologetics, expanding on his earlier descriptions to gain more clarity. He first outlines four
major approaches to apologetics (presuppositional, evidential, existential, classical) then
points out that dialogical apologetics is not a “fifth view.” Instead, he proposes that,
dialogical apologetics is person-oriented both in practice and in theory.
Part Two, Strategies for Dialogical Apologetics, focuses on the practical use of dialogical
apologetics, with each of the four chapters covering a diverse key element. Chapter six, The
Word on Words, examines the use of logical argument, fallacies, the meaning of words, and
the importance of understanding presuppositions. Chapter seven, The Man’s Got an Attitude,
looks at the crucial element of the one’s attitude in being receptive (or resistant) to change. In
essence, the author explores three types of persuasion: “attitude formation, reinforcement,
and change.”

Chapter eight, Conversation at the Cultural Crossroad, unpacks the issue of culture as it
relates to person encounters and persuasion dialogue. Here the author looks at stereotypes
and prejudice, cultural relativism, and cross-cultural communication. Clark ends by spelling
out a few strategies for communication across cultures.

The most important is the chapter nine, “Tipping the Scale”, brings together all the strands of
Clark’s book and weaves them together into a general outline for apologetic conversion. This
includes developing a proper set of attitudes, listening carefully, being emotionally sensitive,
using evidence, being patient, and inviting a response. Clark concludes the book with a short
chapter entitled Who You Are Counts Most, in which he notes that the character of the
apologist speaks volumes; often more than his/her arguments for Christianity.
In sum, it is an important book that goes beyond method and focuses on practice. While the
ideas are not necessarily new, their application in apologetics is often neglected, and today’s
Christian ambassador would do well to learn from Clark’s insights. This book is highly
recommended for those studying or active in apologetics and evangelism.

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