Parshah Noach - Reformation Day ! What in the World Happened !?!
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HOLLOW EARTH JOURNEY - Holographic View - Be Here Now !!!
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Shabbat Shalom - Month of Cheshvan Begins
Today is Cheshvan 1. 5775 - October 25, 2014
Parsha Noach (Noah), this week’s Torah portion ...
The month of Cheshvan is also called "Mar-Cheshvan." Mar means "bitter" -- an allusion to the fact that the month contains no festive days. Mar also means "water", alluding to the month's special connection with rains (the 7th of Cheshvan is the day on which Jews begin praying for rain (in the Holy Land), and the Great Flood, which we read about in this week's Torah reading, began on Cheshvan 17th).
This is the account of Noah and his family.
“Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God.” (Genesis 6:9)
The Hebrew Scriptures describe Noah as tzadik (צַדִּיק righteous) and tamim (תָּמִים pure, innocent, complete and faultless). Noah stands in contrast to the time in which he lived. Only six chapters into the Bible and the world is already described as being filled with violence and corruption.
“The earth also was corrupt before God, and the earth was filled with violence. So God looked upon the earth, and indeed it was corrupt; for all flesh had corrupted their way on the earth.” (Genesis 6:11–12)
God vowed to destroy every person - all except Noah and his family.
These six people would be miraculously saved in an ark that God instructed Noah to build.
Noah obeyed God even though he saw no evidence of the coming deluge.
For that reason, the book of Hebrews includes Noah as one of the heroes of our faith:
“By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.” (Hebrews 11:7)
But those who know the Lord need not fear, for He will provide a safe shelter, a teivah,
from the raging storm of tribulation just as He provided the ark for Noah and his family.
The prophet Isaiah wrote,
“Come, My people, enter your chambers, and shut your doors behind you; Hide yourself, as it were,
for a little moment, until the indignation is past.” (Isaiah 26:20)
Parshah Noach
Genesis 6:9-11:32
Torah Reading for Week of Oct 19-25, 2014 - Tishrei 25-Cheshvan 1, 5775
http://www.chabad.org/parshah/
The Turbulent Waters of Financial Stress
Life Lessons from Parshat Noach
by Yehoshua B. Gordon
http://www.chabad.org/
Amazing ...
w pix Rand Paul Just Spent A Week In Israel
by Grace Wyler Jan. 15, 2013
http://www.businessinsider.
BREAKING NEWS FROM ISRAEL
Minute by minute updates here ...
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What’s In a Name?: Evangelicals and Marriage
by Evan Lenow
... As part of my ongoing interaction with Evangelicals for Marriage Equality (EME), I have become intrigued with their use of the term “Evangelicals” in their name. What makes an evangelical? ... In light of these basic characteristics of evangelicals, I find it difficult to reconcile the use of the term “evangelical” for a group of people who are promoting a lifestyle inconsistent with Scripture. I have written in a number of places about the immorality of homosexuality, but I do not want to focus on that particular activity here. Instead, I want to focus on Jesus’ definition of marriage compared to the statement of belief from Evangelicals for Marriage Equality (EME). [...]
http://theologicalmatters.com/
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Excellent biblical analysis desseminating events leading to the harpazo
10-24-14 Hummingbird027's Updates on End-Time and Prophetic News (57:05)
http://www.youtube.com/watch?
http://hummingbird027.com/
Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart
to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;
Ephesians 5:19-20 KJV
Reformation Day ! What in the World Happened !?!
Reformation Day (1517), What in the World Happened?
How It Changed Our World (& Church)
by Jason lee
Professors love academic debates. Not as much as we love cardigan sweaters and second-hand book sales, but academic debates are a close third. The problem is that we cannot find many “normal” people (non- cardigan wearers) that share our passion for these intramural skirmishes. As we schedule these discussions, questions swirl through our minds. Will anyone else be interested? Will this debate further my point of view? Should I require my students to come? Should I serve coffee to keep people awake? I wonder if Martin Luther had some of these questions that day in Wittenberg.
In the autumn of 1517, Martin Luther, professor at the newly formed University of Wittenberg, made history. As he nailed his debating points to the door of the Wittenberg Castle Church, he intended that the students in the small town university would be informed of his intent to debate on the posted subject. However, Luther’s 95 Theses did more than spark an academic debate. They set Germany ablaze. When word of Luther’s theses spread through the town, they were quickly sent to the printing press to be distributed in places much removed from the remote, German town. Years later, pastors and professors would look back at Oct. 31, 1517, as the day the Reformation began.
Luther’s 95 Theses did more than spark an academic debate. They set Germany ablaze.
The 95 Theses were concerned with the sale of indulgences, a common practice of the late medieval Roman Catholic Church. Luther’s objections to the practice focused mostly on the abuses to the system perpetrated by the indulgence sellers such as the notorious Johann Tetzel. Unlike in some of his later works, Luther did not center his critique on the pope, but instead he actually appealed to the pope to stop the abuses. An example of Luther’s modest appeal at this point is in Thesis 41 where Luther says, “Papal indulgences must be preached with caution, lest people erroneously think that they are preferable to other good works of love.” Though Luther calls for small reforms in this work and his subsequent, Explanations of the Ninety-Five Theses (1518), just a couple of years later he throws “caution” to the wind in his Babylonian Captivity of the Church (1520). In the introduction to that work, he demonstrates how far his critiques of indulgences have progressed when he writes to those who have read his works on indulgences wishing that they would “burn the whole of my booklets on indulgences, and instead of all that I have written on this subject adopt this proposition: Indulgences are wicked devices of the flatterers of Rome.”
While the outlines of reform are evident in Luther’s earlier works, the Three Treatises of 1520 marked the full onslaught of Luther on the Roman Catholic hierarchy. In his Address to the German Nobility, he broke down the walls separating the clergy and the laity. In the Babylonian Captivity, he struck at the sacramental system of the Church as unbiblical and tyrannical. In his On Christian Liberty, Luther sounded the trumpet blast against any notion of works-based righteousness. Drawing heavily on Pauline writings, Luther proclaimed the “powers” of faith and why it is that faith is the only thing that matters to the spiritual, inner man. He writes, “The Word of God cannot be received and cherished by any works whatever but only by faith. Therefore it is clear that, as the soul needs only the Word of God for its life and righteousness, so it is justified by faith alone and not any works.” These three works and Luther’s burning of the papal decree (bull) against him late in 1520 made Luther’s break from the Church a permanent one.
The spark of October 1517 led to the fire that burned the papal bull against Luther in December 1520.
So, the spark of October 1517 led to the fire that burned the papal bull against Luther in December 1520. By the mid-sixteenth century, all of Europe felt the heat from the blaze Luther started. For better and worse, the Christian church would never be the same again.
PART 2
Reformation Day (1517), How It Changed Our World (& Church)
On October 31, 1517, Martin Luther nailed his 95 Theses to the door of the Castle Church in Wittenberg, Germany. With a few strokes of a hammer, Luther set in motion a reformation that eventually would be felt in the far corners of the globe. Within just a few generations, the Christian church would include new groups such as the Lutherans, Reformed, Anglicans, Puritans and Anabaptists along with the already existing Roman Catholics, Eastern Orthodox and smaller groups like the Copts, Hussites, Waldenses and Lollards. The echoes of Luther’s hammer could be heard in theological debates over the role of the church’s hierarchy, the proper understanding of the Mass (or Lord’s Supper), the legitimacy of Bible translations, the practice of baptism and the relationship of divine sovereignty and human response in salvation. The nations of Germany, Switzerland, Italy, France, Spain, the Netherlands, Bohemia (Czech), England and Scotland would all experience great upheaval and dissension as the Reformation rippled throughout Europe.
While there was great passion and precision in the variety of theological debates of the Reformation period, later pastors and theologians have summarized the emphases of the Reformers in five “solas”: sola scriptura, sola fide, sola gratia, solus Christus and soli Deo gloria (to the glory of God alone). In their own ways, the Reformers affirmed the principle of sola scriptura (Scripture alone) to note that the final authority for faith and practice is the Scriptures. While clear and authoritative, the Scriptures need interpretation and exposition. So, the Reformers spent a great deal of effort working with biblical texts in their original languages and made the preaching of God’s Word the central means for bringing the needed changes to the church. Drawing on the principles of sola fide (faith alone), sola gratia (grace alone) and solus Christus (Christ alone), the Reformers preached that salvation was through faith alone by grace alone in Christ alone.
The Reformers preached that salvation was through faith alone by grace alone in Christ alone.
The Protestant Reformers resisted the Roman Catholic hierarchy and its sacramental system as displacing the unique role of faith for salvation. No human works could add to the merits of Christ, which were given by God’s grace to humans who believed. The Reformers contended that God’s work of creation, salvation and final judgment brought about the full proclamation of His divine glory. Perhaps a sixth “sola” would explain the stimulus for many of the Reformation debates. The Reformers taught that in the church alone (“sola ecclesia“) could a person find the true message of Christ and assemble with the body for whom Christ died. So, while the Christian church may have splintered from the blow of Luther’s hammer, the end result was a house (or houses) built on the rock of Christ.
While the Christian church may have splintered from the blow of Luther’s hammer, the end result was a house (or houses) built on the rock of Christ.
This Sunday, as your worship leader leads the congregation in Martin Luther’s A Mighty Fortress is Our God or Getty and Townend’s O Church Arise, you are joining the Reformers’ chorus. As your church observes the Lord’s Supper or baptism as a display of Christ’s work and our faith, you are “seeing” the Reformers’ sermons. As you open your translation of the Bible and read along in the text, you are sitting on the Reformers’ shoulders. As the pastor preaches his biblical sermon expounding the need for faith in Christ, you may be able to hear the echoes of the Reformers’ “amen.”
http://theologicalmatters.com/
http://theologicalmatters.com/
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