#(and moreover that other angels are NOT like this — on purpose. they blind people and run rivers red. they posture.) | Explore Tumblr Posts and Blogs

theholycovenantrpg · 3 years

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In the beginning was RAHMIEL, an ANGEL loyal to the cause of the ANGELS. He is said to be IMMORTAL and uses HE/HIM pronouns. In this New Testament he serves as THE ADVISOR to the KINGDOM OF CAELUM. Blessed be his name.

THE INDELIBLE MARK.

He serves as the Advisor to the Kingdom of Caelum -- is their steward, their ward, and their assurance that they will thrive. His subjects trust in his determination to be a voice of the people, but moreover they count on the knowledge and wisdom that he has accumulated over the eons that he has spent at God’s side. When Michael is unable to visit other kingdoms, they send Rahmiel in their stead. It is because, wherever he travels, there is the assurance that the angel will be able to slip from the grasps of any malevolence that might threaten him. This is owed to Rahmiel’s siren-like abilities -- whenever he sings, it is as though all who hear him are placed under a trance of utter ecstasy, unable to do anything other than slip into bliss at the sound of his voice. Even God was subjected to this unique defenselessness, which is in part why he kept the angel tethered to his side. Only those who are prepared for the assault are able to keep their wits about them through studious concentration -- but who would ever want themselves to be deprived of such serene divinity?

THE HISTORY.

He was born from the sound of laughter -- unrepentant and bold laughter. The mouth that it came from was not one filled with merriment and giddiness, no, it was the laughter born of unabated grief. The embodiment of defiance in the face of God, spurred by loss and made all the louder by the fury that belied it. He had cursed them with mortality -- taking from them their children, their kin, those that they loved -- and in turn, they had howled with wide mouths and aching cheeks. From that, he was born, spun into being by God whose fascination with such a display of dissent needed to be made tangible in the form of Rahmiel; a creature of boldness and melancholy, of insolence and mourning. He was a creature of conflict and God had thought nothing more of the curse of his creation than the satisfaction of knowing He had the power to do so. So Rahmiel was left to his own devices, an immortal creature with an endless existence and no purpose to be found within it, aside from swallowing down the grief of humanity and wondering when the fleeting joy to be found within it were to diminish before mourning overwhelmed them again. Beside God he wandered, the ceaselessness of his own existence weighing heavier upon his shoulders than the wings that clung to his bent back. With wearied hands, he rendered the tale of humanity -- from the inception of all creation to their lowliest of ages, and with forlorn lips he sang of their hardships and glory. And mankind heard it and listened, they heard it and felt within their hearts longing for more.

And so he gave them more. As a scribe of God he was trusted, so much so that no one thought to question when he would steal away what divinity there was and share it with the artisans of mankind. He gave to the composers and musicians, to the sculptors and artists what remnants of divinity that he could -- bidding them to inspire and create sights of beauty. Seeing that he was an angel, they owed it all to God, thinking that He was the one to praise for this blessing. But it was only ever Rahmiel who thought to give them something good and beautiful in all the frightful despair that they had to bear. Bit by bit what grief had been on the precipice of devouring him began to abate until it became easier to let that mischievous little grin pull at his lips, let that light of grace flicker in his eyes once more. Though no human ever sang his praises or created hymns and litanies to him in offering, he was content to hear their merriment and see hope within them -- even in the midst of their wars, famines, and disasters. God turned no eye to them, thought nothing of the fact that his praises were now rising from the earth and pervading the kingdom of heaven. He merely thought that He was finally receiving the love and adoration that was owed to Him, while Rahmiel merely looked on, fingers dancing on the strings of his instruments peacefully.

It was easy for him to pluck at the strings of his instruments while the world began to fray at its edges. None of his brethren paid him any mind, nor he them -- passing the eons by rendering God’s and mortal’s stories in ink, creating poems and ballads of their great conquests and demises. He watched idly as his brethren’s dissent began to stir among the ranks, watched as God’s pride began to blind Him to His own ego and obsession. For his perceived faithfulness, he was granted the title of Cherubim, an honor that was to be appreciated and reverently received. Rahmiel, however, thought nothing of it -- he cared not about titles or honors, he knew that there would be no need to pay them any mind. Why should he when the kingdom was rotten at its roots? There was no honor to be taken in a throne that was built on artificial gold, nor was there any pleasure in basking in a society that was smothered in its own self-importance. So when Michael rallied its people into a better age, Rahmiel merely looked on in wonder at the beauty that could be wrought from utter decimation. There was something beautiful about the undoing of things, just as much as there was unsightliness to be found in the act of creation. He remembered the taste of the words on his tongue when he saw the inception of the new world. He remembered how potent they were, how quickly they came.

The world’s new covenant was Rahmiel’s own remaking. No longer was he quietly observing from the heavens, content to do nothing more than look on -- no, Rahmiel wanted to shape the world into something far better than it had been before. There was no place for tyrants or dictators, not within the utopia that they were all determined to create. He no longer remained quiet about the knowledge that he held from his days by God’s side, instead he reveled in his cunning and stratagem, becoming a rather formidable weapon among the angels. At Michael’s behest he took on the title of advisor, bending their ear on matters of importance -- the shadow behind the throne that shaped the kingdom into something far more beautiful than God could have fashioned. Now, though, he sees the seeds of tyranny being sown, sees the undoing of centuries of bloodshed and sacrifices made in the name of peace. He no longer questions how mortals managed to persevere in the face of despair. He knows too intimately the savage determination to continue in the face of darkness and defeat. Just as he knows the beauty that can live on despite all of it. This world is his and under his watchful eye it shall thrive.

THE CONNECTIONS.

GABRIEL: Champion. Within the pearly gates of heaven, not many had taken note of the friendship that had been fostered between Rahmiel and Gabriel. The two of them had been rather intrigued by the indulgences that humanity had taken for themselves, and had thought to mirror it within the serene kingdom. Upon that penchant for mischief they had built with one another a partnership that has lasted the test of differing loyalties and the overthrowing of monarchies that were thought to be eternal. Rahmiel had resigned himself to the notion of solitude, being God’s confidante and scribe, and yet within Gabriel he had found kinship. This is why Rahmiel has offered his services as the eyes and ears of Gabriel where his reach is less influential than he would prefer. With the freedom to pass between the kingdoms comes invaluable opportunities to create ties and alliances -- all of which Gabriel knows is necessary for ensuring peace within the Holy Land and throughout the New World, so that the testament that they are creating is less bloody than the one they had left behind. Rahmiel trusts in his vision, in the heart that lies within the Sun’s chest and in the future that they can create.

EVANGELINE TRAME: Reprieve. There is a certain levity to their interactions, a certain freshness that Evangeline has about her. He knows, of course, why this must be. How could one not find the illustrious Eve utterly and completely captivating? He derives an entirely unique pleasure from their conversations, mischievous and wily as he slips in little phrases that tie into the life she had once lived. Though it always gives her pause, she seems just as delighted by his company as she is with his. There are secrets, no doubt, that she tries to coax out of him, keen to be let in on the joke that only one party seems to enjoy. Yet, he always takes care to mind his tongue so that it does not loose the truths that she is not quite yet ready to endure. There are times where he cannot help but let his concern slide, curious as to the nightmares or memories that might chase her into the long hours of the night, when she is no doubt at her most vulnerable to their assaults. But, until the revelation of her old life comes to light, he is all too happy to continue on with the little game that they play.

JUDAS: Ploy. He knows what Judas thinks of him -- how the great betrayer had witnessed his complacency when he was shackled to his pen and paper in the heavens. Judas thought of the angel as overlooked -- as someone not properly used and consistently placed into the shadows so as to make room for the more glory-ridden creatures. And Rahmiel lets him continue to drown himself in his own delusion, so as to ensure that there is always opportunity for glimpsing into the mechanisms and politics of the realm of Infernum. In their encounters Rahmiel can’t help but contemplate how easily Judas’ tongue wags, on the blindness that he exhibits. Perhaps in the comfort of his power he has grown lax, but the path that is being paved by the demon’s folly. It would be a rather comedic story to write, he thinks, about how an angel betrayed the great betrayer.

ORIAS: Tale. They are a creature that thousands of stories might muse upon -- they might be rendered as a sweet witch that is more akin to a saint, or perhaps depict them as something more grotesque. Regardless, Rahmiel can never tire of the conversations that occur between them, delving into the wonder and mystery of their abilities as well as the many encounters that he has witnessed with their worshippers. Though it may be his unfailing ability to romanticize things, but Rahmiel cannot help but take comfort in their existence. God had never accounted for many things, but the vastness and unknowability of their capabilities is perhaps the greatest of them all. He understands that they likely do not think much of their meetings, but he cannot help but treasure each and every one of them. Every word that slips from their lips, every demonstration of their power, and every time they bid him good night -- he treasures it all. More than they could ever hope to understand.

Rahmiel is portrayed by Diego Luna and was written by ROSEY. He is currently OPEN.

#literate rp #fantasy rp #lsrpg #new rp #rpg #om #o #m #a #rahmiel

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questionsonislam · 3 years

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What are the basic weaknesses of man?

Man has weaknesses. The Holy Quran declares that in an ayah (verse):

"...Man is created weak." (Surah an-Nisa 28).

That weakness becomes obvious as soon as he is born. Babies of other beings adapt themselves to their environment in a short time and can sustain their lives on their own. However, babies of human beings can hardly stand on their feet in two years .He learns the hazards and benefits only partly in 15-20 years. He is to learn about life all his life long.

Moreover, man is very sensitive. He can stand neither extreme heat nor extreme cold. He can cope with neither hunger nor thirst. Even a microbe can knock him down. A comet can terrify him. While thinking about past makes him mournful, thinking about future makes him worried. His wishes are endless.

We also have "humane weaknesses." Those weaknesses are some of our habits and characteristics. We can deal with some of them as follows:

1. Forgetfulness

Man has a tendency to forget. Every man has examples of forgetfulness in his life. The prophet Adam, who is the first man, experienced that forgetfulness. The following is told in the Holy Quran:

"And certainly We gave a commandment to Adam before but he forgot..." (Surah Taha 115)

It was told Adam not to get close to the forbidden tree. However, Satan seduced him and he ate the fruit of that tree. So, he was sent to the earth. (Surah al-Baqara 35-37)

Human beings have the same nature as Adam. The worst form of forgetfulness is mans forgetting himself and not recalling why he was created. It is called blindness. Allah Almighty helps him out of the state of blindness through some troubles. Allah Almighty directs him to the purpose of creation. However, quite a lot of people still forget. The Holy Quran states it as follows:

"And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him..." (Surah Yunus 12)

2. Greed and meanness

One of our humane weaknesses is our fondness of money and property. The Holy Quran states it as follows:

"Surely man is created of a hasty temperament. Being greatly grieved when evil afflicts him. And niggardly when good befalls him..." (Surah Maarij 19-21)

"If man had a valley full of gold, he would like a second valley full of gold." (Muslim Zakat 117).

That hadith calls our attention to that humane weakness of us. It is possible to see the same weakness in a baby too. It is difficult to take from a baby what he has, but he will take what you give him immediately.

3. Hastiness

Man is a hasty being. He wants to attain his goal in a minute. He tries to have a taste of the prosperity of the Hereafter in this world.

"He says Our Lord! Give us (your bounties) in this world. They will have no portion in the hereafter." (al-Baqara 200)

However, you need patience and perseverance for this world. The ultimate reality is not the happiness of this world but the prosperity of the Hereafter. It is not sensible to give away the diamonds of the Hereafter for the sake of the glasses of this world. However, man as he does not know the Hereafter makes all his efforts for this world. He tries to enjoy life by saying "Life is only this life." As declared in the Holy Quran;

"Man is given to hasty." (Surah al-Isra 11)

4. Being praised

Almost everyone likes being praised. Man likes what he does and likes it. However, he has a very little share in the deeds he has achieved. For instance, he is proud of his voice. If Allah had not bestowed him that voice, he wouldn't do anything.

The holy Quran reminds us this:

"Think not that those who exult in what they have brought about, and love to be praised for what they have not done, ― think not that they can escape the penalty. For them is a penalty grievous indeed." (Aal-e-Imran 188)

There are two acts which are rejected in that ayah:

1. Boasting of what one has done.

2. Liking being praised for what one has not done.

In fact, man is created to praise Allah, not to praise himself.

5. Negligence

Man has a tendency of avoiding service but seeking payment. When there is a piece of work to be done, no one seems to be around .However, everybody wants to have a share of the payment and reward. The following event narrated in the Holy Quran exemplifies it:

Prophet Muhammad set out for Makkah for umra with 1400 believers. However some Bedouins did not join the expedition. They feared that a war could break out as pagans were governing Makkah at that time. However, the same people wanted to join when the army that set out for the booty of the Khyber. Allah Almighty did not permit them to be in that expedition. (Surah al-Fath 11-15)

6. Finding excuses

The people who achieve nothing in positive fields console themselves with some excuses. They do not want to see their own deficiencies. Let us, for instance, look at the excuses of people who did not join the Hudaybiya expedition:

"They say We were engaged in (looking after) our flocks and herds, and our families: do thou then ask forgiveness for us." They say with their tongues what is not in their hearts..." (Surah al-Fath 11)

It is said No one admits responsibility for the guilt. However,

"Not realizing ones own fault is a more serious fault than the fault itself." (Said Nursi, (Flashes), 84).

A person who realizes his own fault tries to get rid of it.

Thus, man has so many weaknesses like those in his nature. Those weaknesses, in fact, are essential for mans spiritual progress. As angels do not have such weaknesses, they do not struggle. If there is no struggle, there is no progress.

Those weaknesses make clear why man is superior to angels. It is certainly not easy for a mean person in nature to be generous by going beyond himself. It is not an easy thing for a person who likes being praised to be able to say, "All the affection and praise is to be directed towards Allah. He has all the kindness and excellence."

Those weaknesses can be overcome because,

"Allah does not place a burden on anyone greater than one can bear." (Surah al-Baqara 286)

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basicsofislam · 4 years

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ISLAM 101: Muslim Beliefs: Existence and Oneness of God Almighty: THE UNIVERSE AND GOD’S EXISTENCE

The existence of God is too evident to need any arguments. Some saintly scholars even have stated that God is more manifest than any other being, but that those who lack insight cannot see Him. Others have said that He is concealed from direct perception because of the intensity of His Self-manifestation.

However, the great influence of positivist and materialist schools of thought on science and on all people of recent centuries makes it necessary to discuss this most manifest truth. As this now-prevalent “scientific” world-view reduces existence to what can be perceived directly, it blinds itself to those invisible dimensions of existence that are far vaster than the visible.

Let us reflect on one simple historical fact: Since the beginning of human life, the overwhelming majority of humanity has believed that God exists. This belief alone is enough to establish God’s Existence. Those who do not believe cannot claim to be smarter than those who do. Among past and present-day believers are innovative scientists, scholars, researchers and, most importantly, saints and Prophets, who are the experts in the field. In addition, people usually confuse the non-acceptance of something’s existence with the acceptance of its non-existence. While the former is only a negation or a rejection, the latter is a judgment that requires proof. No one has ever proven God’s non-existence, for to do so is impossible, whereas countless arguments prove His existence. This point may be clarified through the following comparison.

Suppose there is a large palace with 1,000 entrances, 999 of which are open and one which appears to be closed. No one could reasonably claim that the palace cannot be entered. Unbelievers are like those who, in order to assert that the palace cannot be entered, confine their (and others’) attention only to the door that is seemingly closed. The doors to God’s existence are open to everybody, provided that they sincerely intend to enter through them.

The most important factor leading many, especially those under the spell of materialistic science and its worldview, to fix their eyes on the apparently closed door is causality. Causality leads to the vicious chain of cause and effect, for each cause is also an effect. Moreover, the effect is totally different from the cause. All things and effects are usually so full of art and beneficial purposes that even if all causes gathered they would be unable to produce one single thing, let alone their simple immediate causes.

In order for a cause to produce an effect, it has to be able to produce the whole universe in which that effect takes place, for that effect cannot exist without the whole universe. Nor can they exist separately. Materialist scientists imagine powerless, dependent, and ignorant causes to be responsible for the existence of beings and things, and thus fancy them to possess absolute qualities. In this way they are implying (tacitly believing) that each of those causes possesses qualities that only can be attributed to God.

However, the latest discoveries of modern science, like the universe’s unity and its parts’ inseparability, exclude the possibility of all the explanations put forward by materialistic science. They demonstrate that all entities, whether in nature or in the laws and causes attributed to them, are devoid of power and knowledge. They are contingent, transient, and dependent beings. But the properties attributed to any of these entities need infinite qualities like absolute power and knowledge.

This shows that causality is by no means necessarily linked with “objective” study or “neutral” scientific investigation. It is no more than a personal opinion. Moreover, it is an opinion that is irrational and devoid of sense.

When we study the universe, we see that all beings utterly refute the false claims of materialist and atheistic reasoning through their order, mutual relationship, and duties. They affirm that they are nothing but the property and creatures of a Single Creator. Each rejects the false notions of chance and causality, ascribes all other beings to its own Creator, and proves that the Creator has no partners. Indeed, when the Creator’s Unity is known and understood correctly, it becomes clear that nothing requires that causes should possess any power. Thus they cannot be partners to the Creator, for it is impossible for them to be so.

The universe is a document for believers to use. The Qur’an informs us that believing in God is to assent with one’s heart to the Creator with all His Attributes supported by the universe’s testimony. The true affirmation of God’s Unity is a judgment, a confirmation, an assent, and an acceptance that can find its Owner present with all things. It sees in all things a path leading to its Owner, and regards nothing as an obstacle to His Presence. If this were not the case, it would be necessary to tear and cast aside the universe in order to find Him, which is impossible for us.

The universe has been made in the form of an intelligible book so as to make known its Author. The book, which addresses humanity, seeks to make humanity read the book and its parts, and respond with worship and thanks to its Author’s will. Humanity attains to that worship by uncovering the order in the Book of the Universe through scientific study and displaying the functioning of the universe’s beings and workings.

The universe is not passive or neutral. We cannot interpret it as we wish, for there is only one correct way of looking at the world, one universal world-view common to all humanity. This view is taught to us in the Qur’an as well as in the Book of the Universe by our Creator. This means that the Qur’anic world-view recognizes that the perception of the world differs relatively from one person to another. It allows for plurality within unity so that a universal dialogue is possible. This world-view contains no fragmentation or conflict, only harmony, assistance, peace, and compassion.

The materialist scientific world-view is based on radical fragmentation, for it views nature as a mechanism with no inherent value and meaning. It isolates an object by cutting off its connections with the rest of the world, and studies it within its immediate environment.

But our perception of ourselves tells us that we are meaningful and part of the whole universe, and that everything must have a meaning and be part of the universe. Materialist science has left the subject—humanity—out of the universe and, insofar as this science is taking over, people feel that they have no place in this world. Thus they are isolated and live lives without meaning, except in a very limited, egoistic sense. People are alienated from their environment and from themselves.

The universe is an inseparable whole. Indeed, the unity observed in its totality, including humanity, is so clear that no one can deny it. Thus the materialistic approach to the scientific method has to be reconsidered. This method is reductionist, for it reduces everything to fragments and then attributes each fragment to causes. But in reality, all things are interconnected and interdependent, for it is impossible to attribute anything, however small, to causes that are themselves transient and contingent. Since whatever is responsible for one thing must be responsible for everything, we cannot have one thing without the whole.

Why can we ascribe a thing to its antecedents in time but not to its neighbors in space? Why should a thing be able to produce another thing just because it happened before? All modern scientists know that space and time are fully equivalent and unified into a four-dimensional continuum in which both “here” and “there” and “before” and “after” are relative. In this four-dimensional space, the temporal sequence is converted into a simultaneous co-existence, the side-by-side existence of all things. Thus causality appears to be an idea limited to a prejudiced experience of the world.

Causality does have some meaning. Opposites are mingled in this world: truth with falsehood, light with darkness, good with evil, white with black, and so on. Since people have ingrained inclinations toward both good and evil, they are tested in this world to determine whether they will use their free will and other faculties in the way of truth and good or otherwise

Divine Wisdom requires that the veil of causes and laws be drawn before Divine Power’s operations. If God had willed, He could train the planets with His “Hands” in a way observable by us or let visible angels administer them. Then we would not be speaking of the laws of causes involved, such as gravitation. Or, in order to communicate His Commandments, God could speak to each person directly without sending any Prophets, or could write His Name with stars in the sky in order to compel us to believe in His Existence and Oneness. But in this case, humanity’s earthly existence would not be an arena of trial that pushes us to new developments and discoveries in science and technology, thereby enabling us to remove one veil more from the meaning of existence.

Like a mirror’s two sides, existence has two aspects or dimensions: one visible and material, known as the Realm of Opposites and (in most cases) Imperfections, and the transparent, pure, and perfect spiritual realm. The material dimension must—and does—contain events and phenomena that appear disagreeable to us. Those who cannot perceive the Divine Wisdom behind all things may even criticize the Almighty for those disagreeable events and phenomena. To prevent that, God uses natural laws and causes to veil His acts. For example, so that we do not criticize God or His Angel of Death for the loss of our beloved ones or our own death, God places diseases and natural disasters (among other “agents” or “causes”) between Himself and death.

On account of this world of testing and trial’s essential imperfection, we encounter and suffer from many deficiencies and shortcomings. In absolute terms, every event and phenomenon is good and beautiful in itself or in its consequences. Whatever God does or decrees is good, beautiful, and just. Injustice, ugliness, and evil are only apparent or superficial and arise from humanity’s errors and abuses. For example, although a court may pass an unjust sentence on you, you should know that Destiny permits that judgment because of a crime that you are hiding. Whatever befalls us is usually the result of self-wronging, an evil that we ourselves have done. However, those who lack the necessary sound reasoning and judgment to understand the Divine Wisdom behind events and phenomena may impute directly to God the apparent ugliness or evil, imperfections and shortcomings, experienced in worldly life, even though God is absolutely free of any defect or imperfection.

Therefore, so that people do not ascribe any ugliness or evil to God, His Glory and Grandeur require that natural causes and laws be a veil before His acts, while belief in His Unity demands that those causes and laws should not be ascribed to any kind of creative power.

If God Almighty acted in the world directly, and not through causes and laws, we would be unable to develop scientific knowledge or live even an instant of a happy life free of fear and anxiety. We can observe and study patterns in phenomena thanks to God’s acting from behind natural causes and laws. Otherwise, each event would be a miracle. The regularity within the flux and mutability of events and phenomena makes them comprehensible to us, and so awakens within us the desire to wonder and reflect, which is a principal factor in establishing science. For the same reason, we are able to plan and arrange our future affairs to some degree. Just consider how life would be if we did not know whether the sun would rise tomorrow!

Whoever owns such attributes as beauty and perfection desires to know them and make them known. God owns absolute beauty and perfection and is independent of all things. He also owns a holy, transcendent love and thus a sacred desire to display His Beauty and Perfection. If He showed His Names and Attributes directly, without the “medium” of causes and laws, we could not endure them. He manifests them as he does and by degrees within the confines of time and space so that we can connect with them, reflect on them, and perceive them. The gradual manifestation of Divine Names and Attributes is also a reason for our curiosity and wonder about them.

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coreymcdonaldblr-blog · 5 years

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themanicgalaxy · 3 years

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SPN 7X1 Meet the New Boss

OOO I LIKE THE CLASSIC ROCK AMV

listen I'll give them this, so much bullshit happens in each season that "the road so far" amps actually...make sense

look it's up for grabs how much is genuinely good but still

oooo it's Godstiel hours

also damn why am I so exhausted all the time

Bobby figures might as well

the exploded angel in the back

he sounds like old Cas

"once, you were my favorite pets" whoop

man...he's kinda a dick

he just poof out

boy they're all trying to get out of this alive

to be fair, Dean did try

and Cas did notice it

man imagine you're an angel and your little sibling goes "I'm in charge now"

oh jeez

that's so many dead angels

listen, is Cas...coherent? no

but having Sheer Power is also fucking cool

aw man not the impala

the look, he snaps, then apologizes

oh that was neat

he at least took SOME accountability

ah yes, the car

you can fix the car

OH DEAN GREW HIS HAIR OUT, JUST A LIL

IT LOOKS GOOD

Dean please examine the things going on please

Can't believe this is supposed to be his villain arc

HE SAID GAY RIGHTS HOW IS THAT BAD

THE STAINED GLASS ADDITION IS NEAT

Sam is doing great

YOUNG AND SEXY ANGEL

I don't know why that's so funny

SERIOUSLY NO KU KLUX KLAN

THESE BOOTS ARE MADE FOR WALKING

look I get Dean's a shit but to be honest, so is Cas

like they're both kinda bad at talking

CROWLEY

Shit his vessel is breaking down

Yeah Sam's not doing so hot

"I should do this professionally" :(

"I pray to god that it's true" "wow we need something new for that" ahdaha

I mean true, you do never catch a break

listen season 7 dean looks great

SPORT

BOBBY I LOVE YOU

"unfortunately I lost my god gun"

CROWLEY GOT HIM

Dean looks good again

CROWLEY IS MAKING IT THROUGH SO MUCH ALCOHOL

Horsepower

they're absolutely fucking crazy oh my god

yknow I feel like if your scale is fucked, then you're crazy

well...this does feel ableist a bit, but

oh JEEZ CAS LOOKS BAD

the souls want out huh

also yes is he killing people, but like also it's kinda justified

you fucking morons

ah yes lil Operation here, time to steal the lightening

Sir please

Dean you can't lie for shit

the smash cut from "he has the gun" to "he's tied up" is so funny

I like the lil acknowledgement that they're Dangerous

seriously he's the pissiest horseman and YOU KEEP CALLING HIM

I like what the binding looks like though

"We need you to kill god" oh my god

"we said so and we're the boss of you" D E A N

oh boy here's Castiel

ah leviathans

here's the bad guy for this season

the blue eyes, red, is good

oh he LOOKED AT DEAN! DEAN'S THE AUDIENCE

ok the unsnapping was good

and he just leaves?

and Death stays?

Cas is...doing great

Death's conversation undid him

He's unraveling

Dean you talk to him he likes you

well like is a strong word

I love him

"you're annoying but Cas is even more annoying"

hE JUST MAKES AN EXLIPSE

"clean up your mess"

NiCe PicKlE ChiPS

I love him!!!

oh that's a lot of blood

Dean is not having a good time

Yeah he's taking this Real Well

the Cas thing hit him more than all the other huh I wonder why

THE SMILE TO THE CAMERA OH BOY

ah the porn of course

Sam!! it workeD!!!

ok I see the sastiel

yeah it fucked him up

aw he's apologizing

"I wanna make amends...is it working?"

"no"

oh that HURT

it's way more loaded with them

Lucifer is playing the mind games

Sam has lost himself to madness

boy he's swaying isn't he

DEAN FUCKING HOLDS HIM UP

LOOKS AT D EAN

DEAN

oOO VISUALS

"maybe angels don't need to breath" "He's gone dean" AWW :(

it zaps away

HE'S SO HAPPY WHAT THE FUCK

DEAN IS SO HAPPY?? OH MY GOD??

"I really overreached" "you think"

"one thing at a time" aww

HE TELLS THEM RUN

SHIT LEVIATHAN CAS TIME BABYYYYYYy

oh this is gonna be fun

OH HE SAID IT TOO

OOO THE LAUGH OUTRO

shit this was actually good episode damn

1. destiel. Ok listen. my favorite moment is when death is talking to God!Cas, and he keeps glancing at Dean. Like the point he's trying to prove is towards DEAN! the person of the three that Cas cares about the opinion of is Dean, so that's who death inclines his head towards. There's also Dean giving up and drinking, there's the "I'm sorry," sPECFICIALLY to Dean because yknow, profound bond. They talk like Bobby's not even in the room. Damn

2. just Cas in general. See, I think you can argue "right thing, wrong reasons" or moreover, struggling with an absent father(god) and trying to become him. He was thrust into leadership and found a way to handle it that was not great. I was on board, mainly cuz it's fun to see the Angel Man use like...actually more than 1% of his power. Also again, he kinda knows something's wrong, but this is the only solution he's got. IF anyone questions it, the flimsiness will show, so he doesn't let people question it, and pretends he has the answers. He wants AN answer so he picks the one he can get. Like he was sent on a TAILSPIN when death unraveled his plans, because he knows it's fucked and Death's an authority figure. Quite interesting

3. Sam and cas. OK, I was thinking, and like. Of the three, both Sam and Cas have been Burdened with Glorious Purpose. They're probably in the best position to understand each other in terms of what to do with a role to play in a destiny, and feeling lost, and absent fathers, etc. Like I think that's partially why Sam was still on board about trying to reach out to Cas, because they're similar and Sam tends to project. But still! interesting that he did come that time!

4. Sam in general. Mans is FUCKED! and I have no idea where he is, but I'm glad that we're getting a LITTLE of him being affected by hell, whereas for Dean we got not that much. Like the fact that he's paranoid lucifer did it on purpose and he'll get out? nEAT!!

5. Obligatory Dean simping. This is just a post to say in the non grainy filter, with his longer hair, mans looks GOOD. he looks SO good WOw

6. ooo the vibes. Like the stained glass window, Crowley losing it with his alcohol in a trailer while drawing all the symbols for angel repellent, the healing the blind(yes that felt ableist, but like that was definitely imagery they were going for), the red, dilapidated vessel and blue eyes, the eyes glowing when he was returning the souls to purgatory, Death with his food and the cane and the bindings. This episode had solid vibes man.

7. fucking death. Oh yeah. Death is so funny. He's got his own moral system that largely seems to be f u c k y o u. He's the oldest, the most arrogant, but kinda deserved, and for all he says, he does seem to respect Dean, which is kinda cool. Also he forces them to like.Actually do things and clean up their mess and not be whiny all the time(I'm attributing this to the Individualistic American-ness, which is why Bobby kinda has it too), and it's nice to have that check sometimes. And the man's vibes are On Point

8. crowley. I just like him slowly losing his shit over the course of the episode. Like that second time he was summoned, he looked significantly shittier than before

9. oh also Leviathan cas. That man was onscreen for like a minute, and he was a snarky bastard, played with SO much more energy than Cas. Oh my god I'm so excited. Like I said "this is gonna be fun" and then a second later, so did the leviathan. He's unhinged and I'm intrigued. Because the thing with Godstiel is that he was unhinged but with morals, which yknow, struggle with, etc etc. This man is just evil.

and like yeah, I know season 7 is largely disappointing and this episode promises things that won't be delivered but yknow what, I like what was given. This was GOOD

10. oh and needle drop. These boots are made for walking for crowley's slow breakdown? perfect. I wanted more

#pawswatchesspn #7X1 Meet the New Boss #ok no that was fun #good #vibey #imagery #I enjoyed that so much #:))))

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jamaalu6graphicsexam-blog · 7 years

Text

Exam Evaluation

My sub theme to the exam theme “Environment” was imbalance and social construct. I wanted to re-create a neo-vintage futuristic style without the pieces being too complicated and busy, however, keep the pieces to a minimal design that would convey messages of social construct and imbalance in society. The artists that I chose to base my outcomes on were:

Kacper Kiec

Viet Huynh

Maxime Quoilin

Victoria Siemer

I believe that the artists listed above were very effective and convenient for the production of my prep work leading up to the exam and the final exam outcomes itself. The different surreal styles allowed me to manipulate all different kinds of experiments as it mainly consisted of merging artist’s styles and atmospheres of their work together to evaluate if the experiments produced where effective or not. The calm atmosphere present throughout not just Kiec’s work, but Quoilin and Huynh proved useful tools for connoting psychological perspective as if you were day-dreaming and switching from one viewpoint to the other, almost like a fantasy. Kiec especially had a heavy influence on my work as his style of work made me focus on composition and colour balance. He was able to manipulate my style of work through the use of the elements line and balance in a very distinctive way.

For example, Kacper Kiec’s “Architekt” piece (below) was very influential on the creation of my second outcome.

Without his style of work, I don’t think that many of my prep work experiments/final exam pieces would’ve been strong enough to evoke the message of my theme or alternatively understand that composition is a key element when creating graphic design pieces. Line work such as the diagonal line running through the piece aids the balance of the busy elements he has in the design piece. Thus, the information plotted in precise locations to convey a sense of innovation combined with technical typography to merge the design piece as a whole.

Furthermore, Maxime Quoilin was also very useful when producing my prep experiments and exam outcomes. Quoilin’s style taught me the importance of detail and subtle imagery to engage viewers to the main focus point of the graphic design. Hence manipulating lighting and shadow adjustments to reinforce the engagement of the viewers’ attention to the graphic design piece; usually adhering to rule of thirds. This is truly evident in my second piece Eternal Life, (below) with the vignette halo-like atmosphere to add a dramatic tone to the design. As for Victoria Siemer, she taught me how to use geometric reflections in an interesting way, such as the blending of the reflected image with the background to create a dystopian effect and calm angelic tone upon the viewer.

Beyond the idea of social construct I wanted to incorporate underlying themes of isolation, which are prominent throughout the work of another influencing artist, Viet Huynh. I implemented the geometric designs into my work and manipulated the shape to evoke a sense of meaning because it was a simple use of imagery to create a more in depth story leading up to what the purpose of the object could be and why it was there. This style can be seen in Huynhs Cooollage series (below).

In the end I incorporated isolation in its literal and figurative sense in the form of a complex geometric shape signifying a cage over the figures face in my third design The Study of Mankind (below), creating a suffocating sense of atmosphere the more you focus on the figures face. To support the atmosphere of the piece I also pixelated the figures eyes to create a surreal dramatic tone to the design.

Moreover, I felt my final outcomes were largely successful, the incorporation of the client’s needs and the ideas emulated merged smoothly due to the close research of all of my artists, Kiec and Huynh’s styles in particular. I would also like to believe that I have created a consistent standard of work which proves an adventurous nature with all of my design pieces as they refer to contemporary context in modern society. I was able to incorporate minimal designs complimented with the Wellcome Collections logo and house style to establish who the client is as well as adhere to a professional clean look. I conducted a lot of research before making any design posters representing an exhibition for the Wellcome Collection. This was by making sure that the logo of the company and free exhibition tag were in the same locations as the real posters I had researched. Not to mention a URL website code at the bottom of my pieces to ensure that the viewer could locate the exhibition event. Another thing I took into consideration was the target audience. My outcome designs are targeted at young adults between the ages 18-26, particularly those who are more perhaps more educated or understand politics. The reason for this is because I wanted the exhibitions to be a reflection of social/cultural politics and young adults have more of an insight to this.

In each of my designs I used a variety of typefaces in order to communicate the messages and values of each design in different ways. For example, in the pieces The Mind and Eternal Life, I used the font Futura Bk to distinguish a surreal poster from a typical poster which may use the popular timeless typeface Helvetica.

Whereas, in my other piece, The Study of Mankind (below), I used the fonts Bodoni MT and a Braille typeface, This was to establish the more political side of the piece so that the viewer can interpret the design in a more academic way, questioning the combination of each element they see. The Braille typeface I feel proved very effective signifying that within the world, feminism is a global issue that not many people acknowledge, which is often disregarded, and therefore unless you’re blind you will not be able to interpret the issue. Likewise, I used the collection of triangles to reinforce the decay of society

In hindsight, if I had more time on this project I would’ve gone on to create a leaflet or brochure displaying the information of the exhibition in an interesting way to maximise the full diversity of my skills and how I could encourage people to visit the exhibitions. I would have perhaps utilised my knowledge of Victoria Siemer’s techniques to create the leaflet/brochure as well as, experiment with the collection of photographs that I had taken but did not use. However, I think that my message and ideas of my outcomes are evident and fit suitably with the project theme of the environment.

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goconservativechristian · 4 years

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Demons: Ancient Superstition or Historical Reality?by Wayne Jackson, M.A.

As one begins a perusal of the New Testament, he encounters an unusual phenomenon known as “demon possession.” The first Gospel writer recorded these words: “And the report of him [Jesus] went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them” (Matthew 4:24, ASV). From this point on, there are numerous references to “demons” or “demon possession” in the New Testament. [NOTE: “Devils,” as found in the KJV, is an incorrect rendition. The Greek word for devil is

diabolos

. Other terms,

diamon

(found once) and

dimonion

(63 times), are transliterated as “demon(s)” in the ASV. There is only one devil, but there are many demons.]Critics of the Bible, of course, allege that this is an example of the sort of gross superstition that characterizes the ancient volume. The following quote represents a typical atheistic approach to this matter:

Mark 5:1-13 relates an incredible story wherein Jesus casts out the “devils” from an unfortunate man. He then causes the devils to enter, instead, a herd of swine, and the swine, thus bedeviled, race over a cliff, fall into the sea and drown. Fundamentalists would have us believe that this is a true story. That tells us a lot about fundamentalists. Belief in demons and fairies and goblins and dragons ended, for most people, ages ago, and is remembered only in some Fairy Tales. Such primeval superstitions should be left behind, in our colorful past, where they belong (Hayes, 1996, pp. 129-130).

Even religious modernists are prone to dismiss the biblical accounts of demon possession. William Barclay wrote:

We need not argue whether demons were realities or not. One thing certain is that in the time of Jesus people believed in them with terrified intensity. If a man believes he is ill, he will be ill. If a man believed that he was demon-possessed, then, illusion or no, he was definitely ill in mind and body (1976, p. 26).

The Scottish scholar went on to concede that Jesus may have believed in demons, but that “He did not come into this world to give men medical knowledge, and there is no reason to think that his medical knowledge would be any more advanced than that of the people of his day” (p. 27).To suggest that such a comment is a reflection upon the deity of Christ is an understatement. The New Testament does not represent Jesus merely as believing in demons, but depicts Him actually speaking to these beings, and being spoken to by them. He even commanded demons to do certain things. Either these evil spirits were a reality, or else the biblical record is entirely wrong. There is no other way to view the matter.This sort of

a priori

dismissal of the historical record is typical of unbelief. The skeptic, and even those religionists who have been influenced by the rationalistic mode of thought, repudiate anything that is not consistent with current human experience. But such an ideology simply is not an intelligent basis upon which to establish conclusions. There is validity in the credibility of historical testimony. The reality of demon activity, therefore, is not to be determined upon the basis of twentieth-century experiences; rather, it is grounded in whether or not the New Testament documents are credible.While I do not have the space to explore this matter in depth, I would like to make this observation. In 1846, Simon Greenleaf, Dane Professor of Law at Harvard University, produced a work titled

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice.

Greenleaf was the greatest authority in the history of legal procedure on what constitutes evidence. His massive three-volume set,

A Treatise on the Law of Evidence

(1842-53), is, to this very day, a standard on the topic of evidence. Greenleaf argued in

The Testimony

—with dramatic authority—that the accounts of Matthew, Mark, Luke, and John passed the strictest tests of authenticity, and thus may be regarded as dependable (1903, pp. 1-54). And without controversy is the fact that these writers described cases of demonic activity during the ministry of Jesus.

THE ORIGIN OF DEMONS

The etymology of the term “demon” is rather obscure, but some have suggested that it comes from a Greek root meaning “to know,” hence probably means “a knowing one” (Vine, 1991, p. 203). Vincent noted that Plato derived the term from

daemon

, signifying “knowing” or “wise” (1972, p. 92). Ancient Greek writers suggested that the genesis of the term is to be found in the fact that these entities were considered to be “intelligent beings” (McClintock and Strong, 1968, 2:639). I will not concern myself with a detailed discussion of how demons were perceived in the ancient world, except to say that they were seen as evil spirits “somewhere between the human and the divine” (Arndt and Gingrich, 1967, p. 168).Unlike the speculative literature of antiquity, the New Testament makes no attempt to explain the origin of demons or to describe any materialized features (cf. Reese, 1992, 2:141). This appears to be significant; the restraint, I believe, is a subtle evidence of the divine inspiration of the narratives (see Jackson, 1996). Scholars, however, have speculated as to the origin of demons. I will consider briefly some of the prevalent ideas.(1) Some claim that demons were the disembodied spirits of a pre-Adamic race of men who lived upon the Earth in a “gap period” that allegedly fits between Genesis 1:1 and 1:2. There are two things wrong with that notion: (a) There is absolutely no evidence that there ever was a historical “gap” between the first two verses of Genesis (see Fields, 1976). (b) There were no people before Adam. He came directly from God (Luke 3:38), and was the “first” man (1 Corinthians 15:45).(2) Others trace the origin of demons to a supposed cohabitation between angels and certain women of the pre-Flood world (Genesis 6:1-6). This theory is negated by the fact that Christ taught that angels are sexless beings, incapable of such unions (Matthew 22:30; see also Kaiser, 1992, pp. 33-38).(3) It has been argued that first-century demons may be identified with the fallen angels mentioned in 2 Peter 2:4 and Jude 6, some of whom, consistent with the divine plan, were permitted to leave temporarily that sphere of confinement for the purpose of inhabiting certain people. Charles Hodge argued this theory (1960, p. 643), which probably is the most popular idea regarding this matter.(4) Another view is that demons were the spirits of wicked dead men who were allowed by God to leave the Hadean realm to accommodate the implementation of the divine plan of redemption. Josephus claimed that demons were the “spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them” (

Wars

7.6.3). Alexander Campbell delivered a lecture in Nashville, Tennessee on March 10, 1841, in which he, in rather persuasive fashion, argued the case that the “demons” of the ancient world were the spirits of the dead. The printed form of that presentation is well worth studying (Campbell, n.d., pp. 379-402).In the final analysis, no dogmatic conclusion can be drawn with reference to the origin of demons. That they existed admits of no doubt to anyone who takes the Bible seriously; as to their origin, the Scriptures are silent.

THE NATURE AND CHARACTER OF DEMONS

The

nature

of demons is spelled out explicitly in the New Testament. They were “spirit” beings. This, of course, creates a problem for the skeptic, who denies that there is anything beyond the material. But consider the testimony of Matthew. “And when evening was come, they brought unto him [Christ] many possessed with

demons

: and he cast out the

spirits

with a word” (8:16). Note that the terms “demons” and “spirits” are used interchangeably. Since it is known also that “a spirit does not have flesh and bones” (Luke 24:39), one must conclude that demons were not physical beings.As spirit entities, demons could exercise both volition (“I will return...”) and locomotion (“Then goeth he...”) (Matthew 12:44-45). Moreover, they could assimilate factual information. A demon once spoke to Christ and said: “I know thee who thou art, the Holy One of God” (Luke 4:34; cf. Mark 1:24). Too, they possessed a religious sensitivity. “Thou believest that God is one; thou doest well, the demons also believe and shudder” (James 2:19). “Shudder” suggests to “be struck with extreme fear, to be horrified” (Thayer, 1958, p. 658). The fact is, they tremble in prospect of their ultimate doom (see Matthew 8:29).As to their character, demons are depicted as “unclean” and “evil.” In describing the vile nature of the Jewish nation of His day, the Lord gave an illustration regarding a man who was possessed of an “unclean” spirit (Matthew 12:43); the spirit left the man, but eventually re-entered the gentleman, taking with him other spirits “more evil” than himself (vs. 45). This passage reveals the “unclean” (Greek

akathartos

—“not pure”) or “evil” (

kakos

—that which not only is morally malignant, but injurious as well; cf. Vine, 1991, p. 272) disposition of demons. From this text it is observed also that there were degrees of vileness (“more evil”) in demons.

THE EFFECTS OF DEMON POSSESSION

The physical and/or mental effects occurring in certain individuals as a consequence of being possessed by a demon or demons (more than one could indwell a person; Mary Magdalene had once been inhabited by seven demons—Luke 8:2) were varied. Some demoniacs were afflicted with blindness and/or the inability to speak (Matthew 9:32; 12:22). Some thus possessed might be prone to violent convulsions. A case recorded by all three synoptic writers tells of a young man who was “epileptic.” He suffered grievously, frequently falling into the fire or into water (Matthew 17:15). He was dashed to the ground and bruised badly (Mark 9:18; Luke 9:39); he foamed at the mouth, ground his teeth, and “pineth away” (Mark 9:18). This final descriptive may suggest that the boy’s body became rigid so that he was incapable of motion (Arndt and Gingrich, 1967, p. 550). A demon-possessed man who lived among the tombs on the eastern side of the Sea of Galilee had excessive strength. He often had been bound with chains and fetters, but he had broken these restraints into pieces, and no one had the power to tame him (cf. also Acts 19:16). Further, he was characterized by both emotional illness and antisocial behavior (e.g., he wore no clothes—Luke 8:27), but when Christ purged the demon from the poor fellow he was observed “clothed, and in his

right mind

” (Mark 5:15).It is important to distinguish between cause and effect in these cases. The cause was that of demon possession; the effects were physical and/or emotional maladies. The Scriptures never confuse the two. In other words, “demon possession” was not just an ancient, unenlightened attempt to explain physical and/or mental problems. Rather, a clear distinction is made between being inhabited by an unclean spirit and being sick. Demon possession could produce illness, but not all illness was attributed to the indwelling of evil spirits. Note the distinction that is drawn in the following passage. “And at even, when the sun did set, they brought unto him [Jesus] all that were sick, and them that were possessed with demons” (Mark 1:32). The double use of the definite article (

tous

), together with the conjunction, reveals that two distinct classes are under consideration—those who were merely sick, and those who were demon possessed and may or may not have had attending problems. Lenski has commented: “Two classes are markedly distinguished; those suffering from ordinary diseases and those possessed with demons. The distinction shows that the latter cannot be classed with the former in spite of modern attempts in that direction” (1964, p. 84).

THE DIVINE PURPOSE IN ALLOWING DEMON POSSESSION

The New Testament clearly indicates that demons were under the control of divine authority. Jesus, for example, could command them to leave a person (Matthew 8:16), or even to keep quiet (Mark 1:34). The demons that tormented the man in the country of the Gerasenes could not enter the nearby swine herd except by the Lord’s concession (Mark 5:13-14). Since it is the case that demons could do nothing except by divine permission, the intriguing question is:

Why

did God allow these malevolent beings to enter into people?The truth of the matter is, the Bible does not give a specific answer to this question—as much as our curiosity wants to be fed. I believe, though, that a reasonable case can be built to help shed some light on the subject.If the mission of Jesus Christ, as the divine Son of God, was to be effective, the Lord’s absolute authority had to be established. No stone could be left unturned. Accordingly, we see the Savior demonstrating His authority in a variety of ways. (1) Christ exhibited power over diseases and physical ailments (Matthew 9:20-22; John 4:46-54; 9:1-41). (2) The Lord exerted His authority over material objects (Matthew 14:15-21; 17:24-27; John 2:1-11; 21:1-14). (3) Jesus showed that He could control the elements of nature (Matthew 8:23-27). (4) The Master even suspended the force of gravity with reference to His own body when He walked upon the waters of the Sea of Galilee (Matthew 14:22-23). (5) The Lord released certain ones who had been captured by death (Matthew 9:18-26; John 11:1-45). (6) Finally, it is not unreasonable to assume that, just as the Savior had displayed His marvelous power in all these realms, it likewise was appropriate that He be able to demonstrate His authority in the

spirit

sphere as well. Satan is not in

full

control! In fact, note this interesting passage. When the seventy disciples returned from an evangelistic trip (Luke 10:1), they joyfully proclaimed to Christ: “Lord, even the demons are subject to us in thy name.” Jesus responded: “I beheld Satan fallen as lightning from heaven” (Luke 10:17-18). The significance of that statement is this: the disciples’ power over demons, under the aegis of Christ’s name (authority), was but a

preview

of the ultimate and complete fall of the devil. One scholar has expressed the matter in the following way.

Jesus viewed the triumph of these [disciples] as being symptomatic of ever so many other victories over Satan throughout the course of the new dispensation, triumphs accomplished through the work of thousands of other missionaries. He was looking far into the future (cf. Matt. 24:14). He saw the ultimate discomfiture of the ugly dragon and all his minions (Hendriksen, 1978, p. 581).

Consider another reference. Christ said: “But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you. Or how can one enter into the house of the strong man, and spoil his goods, except he first bind the strong man?, and then he will spoil his house” (Matthew 12:28-29; Luke 11:20-22). The Savior’s argument is: I have cast out demons, the servants of Satan. I could not have done so if I were not stronger than he is. My power thus is superior to his.These passages, I believe, help us to understand the purpose of demon possession in the first century. It established the

comprehensive

and

supreme

authority of the Son of God.Why demons entered

particular

individuals is not explained in the Scriptures. Unger speculated that “in the great majority of cases possession is doubtless traced to yielding voluntarily to temptation and to sin...” (1952, p. 95). However, in the instance of the epileptic boy, the lad had been tormented “from childhood” (Mark 9:21), which suggests, at the very least, that personal sin was not necessarily a causative factor in demon possession.

CASES IN THE GOSPEL RECORDS

OF JESUS’ EXPELLING DEMONS

The demoniac in the synagogue (Mark 1:23; Luke 4:33-36).

The Gerasene demoniac (Matthew 8:8:28-34; Mark 5:1-20; Luke 8:26-39).

The Syrophoenician girl (Matthew 15:21-28; Mark 7:24-30).

The epileptic boy (Matthew 17:14-21; Mark 9:14-29; Luke 9:37-43).

The mute demoniac (Matthew 9:32-34).

The blind/mute demoniac (Matthew 12:22ff.; Luke 11:15).

A CONTRAST WITH PAGANISM

It is worthwhile to make this brief observation. The ancient world abounded with superstition relative to demons (where the genuine exists, the counterfeit will be as well). But there is a vast chasm between the accounts of demons in the New Testament and that of the pagan world and, in fact, even among some of the Hebrew nation. For instance, as mentioned earlier, there are no accounts in the New Testament of any visual descriptions of demons. Such characterizations, however, were common in the heathen world. A bronze statue from ancient Babylon contains the image of the demon Pazuzu. The figure has the wings and feet of an eagle, a human body with claws for hands, and a misshapen head (Aune, 1979, 1:920). Josephus tells of a demon expulsion whereby the exorcist “put a ring which had a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils...” (

Antiquities

8.2.5). The New Testament contains no such absurd concoctions.

DEMON POSSESSION TODAY?

Do evil spirits enter into human bodies and afflict people today? I confidently affirm they do not. Unfortunately, though, some modern writers have argued that demon activity is still a part of Earth’s environment. Charles Ryrie contended that certain “fallen angels” are “still free to roam the earth as demons carrying out Satan’s designs” (1959, p. 296). Merrill Unger, a respected scholar, subtitled his book,

Biblical Demonology,

“A Study of the Spiritual Forces Behind the Present World Unrest.” Several years ago a book titled

UFOs, Satan and Evolution

enjoyed a limited circulation in the evangelical community. Therein the author claimed that hundreds of UFO visits to Earth represented an invasion of demons. He cited one “example” where a demon raped a woman (an interesting feat for a spirit!). The fact that a prominent creationist wrote the Foreword for this literary fiasco remains an inexplicable mystery.The position that demon possession does

not

exist today can be argued from a twofold base. First, a thoughtful study of the details associated with the so-called modern examples of demon habitation reveals that these cases bear no resemblance to the genuine examples of spirit possession described in the New Testament. The contrast is dramatic. Second, a consideration of certain data set forth in the New Testament leads only to the conclusion that demon possession was a first-century experience; it was allowed for a very specific reason, and the divine concession was suspended near the end of the apostolic era.

THE MODERN EXORCISM MANIA

When the movie,

The Exorcist

(based upon William Blatty’s novel of the same name), made its appearance in December 1973, a wave of mystical excitement that has been dubbed “the exorcism frenzy,” swept the nation. (By the time the movie had been out for 5 weeks, Blatty’s book had sold 9 million copies.) Scores of people began to surmise that they were possessed of evil spirits—or that they knew someone else who was! Numerous articles regarding these alleged experiences appeared in mainline newspapers and magazines. A careful consideration of the details involved in these alleged episodes highlights some startling contrasts to the New Testament (cf. Woodward, 1974). Reflect upon the following differences.(1) The “exorcisms” of today are performed almost invariably in dark, secluded environments, only to be publicized later. When Jesus cast out demons, the episodes were public, and therefore subject to critical examination (cf. Luke 4:31-37).(2) The Lord could expel evil spirits with but a word, and the effect was immediate (Luke 4:36; Matthew 17:18). The Jesuit Priest who supposedly “exorcised” a demon from the youngster who served as the subject of Blatty’s book,

The Exorcist,

confessed that it took him two months of preparation (fasting on bread and water), and twenty ritual ceremonies to purge the child.(3) The demoniacs of the New Testament era were afflicted, either physically or mentally, by a malfunction of what were otherwise normal human traits. Those cases involved no grotesque details. However, according to Roman Catholic priest Luigi Novagese (the official exorcist for the papal diocese in Rome), “A man’s skin turned white like paper, his teeth became transparent, his eyes bulged with balls of flame and fire issued from his mouth.” One priest claimed that a demon took a bite out of his sandwich. The February 11, 1974 issue of

Newsweek

magazine carried a photo of the burglarized delicacy, displaying perfect, human-like teeth prints! (I wonder—do demons get cavities?)(4) Modern demoniacs frequently are described as uttering “fierce curses” and “bursts of blasphemy.” In the New Testament record, demons always were very respectful of deity (Mark 1:24; 3:11). There is not a solitary case of a demon blaspheming either God or Christ in the biblical narratives.(5) Two cases of demon possession in the New Testament reveal that the unclean spirits could empower their hosts with supernatural strength (Mark 5:1-20; cf. Acts 19:13-16). The demoniac described in Mark 5 could not be bound even with a “chain.” A respected university professor posed this interesting query: “If we have demon-possessed people today, why in my travels in over forty countries of the world have I never seen a person who is so strong that you can’t bind him with chains (cf. Mk. 5:3)?” (Edwards, 1996, p. 135).(6) The ability to cast out demons in the first century was given in order to confirm the truth of the Gospel message (Mark 16:17-20). Modern “exorcists” preach everything but the Gospel.

A REASONABLE ARGUMENT

A powerful case can be made for the proposition that demon possession was not allowed to continue beyond the apostolic age—i.e., the era of miracles.I first must mention that when the prophet Zechariah foretold the coming of the Messianic dispensation, and the blessings that would accompany the spread of the Gospel, he suggested that the Lord would “cause the prophets and the

unclean spirit

to pass out of the land” (13:1-2). Some feel that the expression “unclean spirit” may hint of, or at least include, the cessation of demonic activity. Hailey sees this as a prediction of the eventual termination of prophetic activity (on the part of God’s people) and the curtailing of the power of unclean spirits.

Likewise, unclean spirits, the antithesis of the prophets, would cease. In the conquest of Christ over Satan and his forces, unclean spirits have ceased to control men as they did in the time of the ministry of Christ and the apostles... (1972, p. 392).

While this is not a common view of Zechariah’s prophecy, and certainly not one upon which an entire case could be built, it is not without possibility. A firmer proposition can be argued as follows.With the close of the first century, the age of the supernatural came to a close. God is not empowering men to operate in a miraculous fashion today. This is evinced in the following way:(1) Nothing duplicating the miracles of the first century is apparent today. No one can walk upon water, raise the dead, calm a raging storm, turn water into wine, instantly heal an amputated ear, extract tax money from a fish’s mouth, etc. Miracles are self-authenticating phenomena that cannot be denied, even by hostile critics (cf. John 11:47; Acts 4:14-16); clearly, they are not occurring today.(2) The purpose of supernatural gifts was to confirm the authenticity of divine revelation being received from heaven (Mark 16:9-20; Hebrews 2:1-4). Since the revelatory process was completed when the last New Testament book was written, miracles no longer are needed, hence, have ceased. They were like the scaffolding that is removed once the building is finished.(3) The New Testament explicitly argues that the day was on the horizon when miracles would cease. Paul defended that position both in Ephesians 4:8-16 and in 1 Corinthians 13:8-10. During the early days of the apostolic era, divine revelation had been “in part,” i.e., piece-by-piece. The apostle said, however, that when “the perfect” or “the complete” arrived, the partial revelation, which came by means of the various “gifts” (e.g., supernatural knowledge and prophecy), would cease (1 Corinthians 13:8ff.). Prominent Greek scholar, W.E. Vine, summarized the matter well.

With the completion of Apostolic testimony and the completion of the Scriptures of truth (“the faith once for all delivered to the saints”, Jude, 3, R.V.), “that which is perfect” had come, and the temporary gifts were done away. For the Scriptures provided by the Spirit of God were “perfect”. Nothing was to be added to them, nothing taken from them. This interpretation is in keeping with the context (1951, p. 184).

Elsewhere this writer has discussed the theme of miracles and their duration in much greater detail (Jackson, 1990, pp. 114-124).Here is a crucial point. If it is the case that miraculous powers have been removed from the church’s possession, including the ability to cast out demons (Mark 16:17-20), does it stand to reason that God would allow demons to supernaturally assault people today, thus granting Satan an

undue advantage

over the human family? How would this square with the promise that “greater is he that is in you than he that is in the world” (1 John 4:4)? In other words, if the gift of expelling demons no longer is extant, is it not a reasonable conclusion that demon possession is obsolete as well?

CONCLUSION

Certainly Satan exerts great influence today. However, as God does not work miraculously in this age, but influences through his Word and through the events of providence, so also, the devil wields his power indirectly, and non-miraculously, through various media. Current cases that are being associated with demon possession doubtless are the results of psychosomatic problems, hysteria, self-induced hypnosis, deception, delusion, and the like. They have natural, though perhaps not always well understood, causes.

REFERENCES

Arndt, William F. and F. Wilbur Gingrich (1967),

A Greek-English Lexicon of the New Testament

(Chicago, IL: University of Chicago).Aune, D.E. (1979), “Demonology,”

International Standard Bible Encyclopedia

ed. Geoffrey Bromiley (Grand Rapids, MI: Eerdmans), revised edition.Barclay, William (1976),

And He Had Compassion—The Healing Miracles of Jesus

(Valley Forge, PA: Judson Press).Campbell, Alexander (no date.),

Popular Lectures and Addresses

(Nashville, TN: Harbinger Book Club).Edwards, Earl (1996), “Powers of Darkness—Demon Possession,”

Settled in Heaven

, ed. David Lipe (Henderson, TN: Freed-Hardeman University).Fields, Weston W. (1976),

Unformed and Unfilled

(Nutley, NJ: Presbyterian & Reformed).Greenleaf, Simon (1903 edition),

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice

(Newark, NJ: Soney & Sage).Hailey, Homer (1972),

A Commentary on the Minor Prophets

(Grand Rapids, MI: Baker).Hayes, Judith (1996),

In God We Trust: But Which One?

(Madison, WI: Freedom from Religion Foundation).Hendriksen, William (1978),

An Exposition of the Gospel of Luke

(Grand Rapids, MI: Baker).Hodge, Charles (1960 edition),

Systematic Theology

(London: James Clarke).Jackson, Wayne (1990), “Miracles,”

Giving a Reason for Our Hope

, ed. Winford Claiborne, (Henderson, TN: Freed-Hardeman College).Jackson, Wayne (1996), “The Silence of the Scriptures: An Argument for Inspiration,”

Reason & Revelation,

16:17-22, March.Kaiser, Walter C., Jr. (1992),

More Hard Sayings of the Old Testament

(Downers Grove, IL: InterVarsity Press).Lenski, R.C.H. (1964),

The Interpretation of Mark’s Gospel

(Minneapolis, MN: Augsburg).McClintock, John and James Strong, eds. (1968 reprint),

Cyclopedia of Biblical, Theological, and Ecclesiastical Literature

(Grand Rapids, MI: Baker).Reese, David G. (1992), “Demons,”

The Anchor Bible Dictionary

, ed.

David Noel Freedman, (New York: Doubleday).Ryrie, Charles C. (1959),

Biblical Theology of the New Testament

(Chicago, IL: Moody).Thayer, J.H. (1958 edition),

A Greek-English Lexicon of the New Testament

(Edinburgh, Scotland: T. & T. Clark).Unger, Merrill F. (1952),

Biblical Demonology

(Wheaton, IL: Scripture Press).Vincent, Marvin (1972 edition),

Word Studies in the New Testament

(Wilmington, DE: Associated Publishers and Authors).Vine, W.E. (1951),

First Corinthians—Local Church Problems

(Grand Rapids, MI: Zondervan).Vine, W.E. (1991),

Amplified Expository Dictionary of New Testament

Words

(Iowa Falls, IA: World Bible Publishers).Woodward, Kenneth L. (1974), “The Exorcism Frenzy,”

Newsweek,

83:60-66.

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questionsonislam · 3 years

Note

It is stated in the Holy Quran that man is created weak. What are the main weaknesses of man?

Man has weaknesses. The Holy Quran declares that in an ayah (verse): Man is created weak.(Surah an-Nisa 28). That weakness becomes obvious as soon as he is born. Babies of other beings adapt themselves to their environment in a short time and can sustain their lives on their own. However, babies of human beings can hardly stand on their feet in two years .He learns the hazards and benefits only partly in 15-20 years. He is to learn about life all his life long.

Moreover, man is very sensitive. He can stand neither extreme heat nor extreme cold. He can cope with neither hunger nor thirst. Even a microbe can knock him down .A comet can terrify him. While thinking about past makes him mournful, thinking about future makes him worried. His wishes are endless.

We also have humane weaknesses. Those weaknesses are some of our habits and characteristics. We can deal with some of them as follows:

1. Forgetfulness

Man has a tendency to forget. Every man has examples of forgetfulness in his life. The prophet Adam, who is the first man, experienced that forgetfulness. The following is told in the Holy Quran: And certainly We gave a commandment to Adam before but he forgot. (Surah Taha 115)

It was told Adam not to get close to the forbidden tree. However, Satan seduced him and he ate the fruit of that tree. So, he was sent to the earth. (Surah al-Baqara 35-37)

Human beings have the same nature as Adam. The worst form of forgetfulness is mans forgetting himself and not recalling why he was created. It is called blindness. God Almighty helps him out of the state of blindness through some troubles. God Almighty directs him to the purpose of creation. However, quite a lot of people still forget. The Holy Quran states it as follows: And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him(Surah Yunus 12)

2. Greed and meanness

One of our humane weaknesses is our fondness of money and property. The Holy Quran states it as follows: Surely man is created of a hasty temperament. Being greatly grieved when evil afflicts him. And niggardly when good befalls him (Surah Maarij 19-21)

If man had a valley full of gold, he would like a second valley full of gold.(Muslim Zakat 117). That hadith calls our attention to that humane weakness of us. It is possible to see the same weakness in a baby too. It is difficult to take from a baby what he has, but he will take what you give him immediately.

3. Hastiness

Man is a hasty being. He wants to attain his goal in a minute. He tries to have a taste of the prosperity of the Hereafter in this world. He says Our Lord! Give us (your bounties) in this world. They will have no portion in the hereafter.(al-Baqara 200)

However, you need patience and perseverance for this world. The ultimate reality is not the happiness of this world but the prosperity of the Hereafter. It is not sensible to give away the diamonds of the Hereafter for the sake of the glasses of this world. However, man as he does not know the Hereafter makes all his efforts for this world. He tries to enjoy life by saying Life is only this life.. As declared in the Holy Quran; man is given to hasty. (Surah al-Isra 11)

4. Being praised

Almost everyone likes being praised. Man likes what he does and likes it. However, he has a very little share in the deeds he has achieved. For instance, he is proud of his voice. If God had not bestowed him that voice, he wouldnt do anything.

The holy Quran reminds us this:

Think not that those who exult in what they have brought about, and love to be praised for what they have not done, ― think not that they can escape the penalty. For them is a penalty grievous indeed. (Aal-e-Imran 188)

There are two acts which are rejected in that ayah:

1. Boasting of what one has done.

2. Liking being praised for what one has not done.

In fact, man is created to praise Allah, not to praise himself.

5. Negligence

Prophet Muhammad set out for Makkah for umra with 1400 believers. However some Bedouins did not join the expedition. They feared that a war could break out as pagans were governing Makkah at that time. However, the same people wanted to join when the army that set out for the booty of the Khyber. God Almighty did not permit them to be in that expedition. (Surah al-Fath 11-15)

6. Finding excuses

They say We were engaged in (looking after) our flocks and herds, and our families; do you then ask forgiveness for us. (Surah al-Fath 11)

It is said No one admits responsibility for the guilt. However, not realizing ones own fault is a more serious fault than the fault itself.(Said Nursi, Lemalar (Flashes),84).A person who realizes his own fault tries to get rid of it.

Those weaknesses make clear why man is superior to angels. It is certainly not easy for a mean person in nature to be generous by going beyond himself. It is not an easy thing for a person who likes being praised to be able to say, All the affection and praise is to be directed towards Allah. He has all the kindness and excellence.

Those weaknesses can be overcome because Allah does not place a burden on anyone greater than one can bear. (Surah al-Baqara 286)

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thetruthseekerway · 4 years

Text

14 Lessons from the Story of Cain and Abel

New Post has been published on https://www.truth-seeker.info/oasis-of-faith/14-lessons-from-the-story-of-cain-and-abel/

14 Lessons from the Story of Cain and Abel

By Spahic Omer

14 Lessons from the Story of Cain and Abel

The following are 14 lessons that can be gleaned from the story of Prophet Adam’s two sons: Qabil (Cain) the wicked one and the murderer, and Habil (Abel) the righteous one and the victim. The story is presented in the Qur’anic chapter al-Ma’idah (the Table Spread with Food), verses 27-31. The story is given in several contexts pertaining to the affairs of the Jews, Christians, and Prophet Muhammad (PBUH) and his followers.

The lessons are as follows.

1. Islam is the only religion with Allah (Alu ‘Imran, 19).

No other alternative is acceptable (Aal ‘Imran, 85). Therefore, every messenger or prophet of Allah, from Adam to Muhammad (peace and blessings be upon them all), was asked to convey to his people that there is no god or deity except Allah, and that He alone must be worshipped (al-Anbiya’, 25). All other religions represent either distorted versions of Islam, or man-concocted superstitious faiths and creeds. Polytheism, atheism, and agnosticism as the latter’s twin, are the greatest spiritual crimes committed by humanity against their Creator and Master. Islam stands for ultimate truth which, in turn, transcends the variables of time and space dynamics. Obviously, sacrifice (qurban), both as an idea and ritual, was an aspect of Islamic worship during Adam’s time.

2. The story begins with the imperative “recite” (utlu).

That means that the story is part of the revealed knowledge given by Almighty Allah to Prophet Muhammad (PBUH). It is a piece of neither intuitive, nor acquired, knowledge. So, the Prophet (PBUH) was asked to merely “recite” that which has been revealed to him by the Omniscient Creator.

3. The Prophet (PBUH) was instructed to recite the story “with truth” (bi al-haqq).

That implies that the story is genuine and true. It is by no means a fairy tale, or a myth. Moreover, like everything else revealed by Allah, recorded in the Qur’an and recited afterwards, this story, too, signifies a sign. As such, it contains a great deal of wisdom and a number of lessons which ought to be contemplated and applied in everyday life.

4. The story was to be recited “to them” (‘alayhim).

“Them” is primarily the Jews and Christians. However, it also entails Muslims and the whole of mankind. Adam, after all, was the father of humanity. The message conveyed thereby is that no affiliation with prophets – direct or indirect, distant or immediate – or any other statuses and privileges, can avail anybody if truth and justice appear to be at stake. Truth and justice are supreme and impartial. They are relationships-blind. In their respective transcendent realms, everyone carries his own weight and is the master of his own destiny. “No bearer of burdens shall bear another’s burden” (Fatir, 18), proclaims the Qur’an. If Qabil’s being Prophet Adam’s biological son could not absolve him of the crime of killing his brother, what hope can then other people, who are “less privileged,” harbor for intercession and help in relation to their wrongdoings? The Jews and Christians will be held accountable for their misdeeds concerning prophets and truth as much as anybody else.

5. Qabil killed Habil because of jealousy, which was coupled with haughtiness and self-deception

“So the soul of the other (Qabil) encouraged him and made fair-seeming to him the murder of his brother (Habil)”, (al-Ma’idah, 30).

Through the story, the Prophet (PBUH) was implicitly notified – and warned, as well as prepared – that by virtue of being the final messenger of Allah to mankind, and so, the best and most accomplished one, he will always be the target of many people’s boundless jealousy and assaults, especially from the ranks of the malicious Jews and Christians. The same holds true for the message of Islam, which was revealed to him, and for all those who followed him. Hence, the Prophet (PBUH) famously said that “everyone who is blessed with something is inescapably envied” (al-Tabarani). Envy is commensurate with the blessings. Since the Prophet (PBUH) enjoyed more blessings than anybody else, envy against him will always be greatest and most intense.

6. Adam and his family lived an earthly life whose essence and everyday struggles were no different from the lives of subsequent human generations, including us.

Adam was a Prophet whom Almighty Allah created with His Hands and in His Image, to whom the angels were asked to prostrate, who was taught the names of all things, and who knew exactly what to do and how to accomplish his terrestrial viceregency mission and purpose. The life substance was always the same. What kept changing were the means, processes, methods, and circumstances. There was no evolution in the Darwinian sense; nor did anybody live in caves because they were prehumen or humanlike primitive species. Such rank among the biggest fallacies and hoaxes of man. The entire concepts of history and civilization, as simultaneous movements from prehistoric, primitive and uncivilized periods, to the modern, progressive and civilized ones – it stands to reason – need to be reexamined and redefined. The subject matter has been muddled and distorted beyond recognition by the extraordinary arrogance, deceit, and self-centeredness of the modern West-driven civilization.

7. Adam and whoever followed him were civilized par excellence.

They all understood life in its totality and lived it accordingly. They succeeded in their life mission and are now reaping the fruits of their deeds in the afterlife. They did, and achieved, exactly what each one of us is bidden to do and achieve. How precisely one should do it is irrelevant in the grand scheme of things. While doing so, we are to look as much forward as backward, and as much inward as outward. Civilization is about truth, purpose, meaning and goals, not about falsehood, fiction, superficiality and means. It is about the essential, rather than accidental, properties of life. Furthermore, civilization is about a permanent happy ending in this world, along with the Hereafter, rather than the ostentatious and short-term contentment and bliss within the vicissitudes of this world only. Civilization likewise is not about frantically rushing into the future, while missing the splendor of the past and excitement of the present. It is a synergy between the assets of all three: the past, present and future. Undeniably, modernism and modernity are the biggest culprits for misunderstanding and misapplying the phenomena of progress and civilization. In short, Adam, his wife Hawwa’ or Eve, Habil, and whoever followed in their footsteps, were civilized, in that they succeeded in life; Qabil and whoever followed in his footsteps – conversely – were uncivilized and primitive, in that they failed in their life assignment. Every true believer wishes to be civilized, progressive and successful like Adam. Authentic civilization and progress, on the one hand, and spiritual and moral failures, falsehood, uncertainty and skepticism, on the other, should never be bracketed together. Allah sent His prophets to people with the aim of promoting the true meaning of life and civilization to them.

8. The story denotes a chapter from the genesis of humanity.

It is a demonstration of the perpetual – not evolved – human character, passions, strengths and weaknesses. It is also an epitome of life as an arena of ceaseless trials, underlining some of life’s immutable standards and laws. In addition, the story is a microcosm of the confrontation between good and evil as one of such standards and laws. According to the story, Qabil and Habil offered sacrifices. They did so most probably because during Adam’s time Allah allowed Adam to marry his daughters to his sons because of the necessity of such action. It has been narrated by all commentators of the Qur’an that in every pregnancy, Adam was given a twin, a male and a female, and he used to give the female of one twin to the male of the other twin in marriage. Now, Habil’s sister was not beautiful while Qabil’s sister was beautiful, resulting in Qabil wanting her for himself, instead of his brother. Adam refused unless they both offer a sacrifice, and he whose sacrifice was accepted, would marry Qabil’s sister. Habil’s sacrifice was accepted, while Qabil’s sacrifice was rejected, and thus what Allah told us in the Qur’an about them occurred. However, according to some other accounts, Qabil and Habil might have offered sacrifices simply as a religious ritual. At any rate, they did so (al-Ma’idah, 27). Habil was a shepherd and he offered a fat healthy she-goat. Qabil, on the other hand, was a farmer and he offered a bundle of bad plants. As a sign of Allah’s acceptance, the flame from the heavens came and consumed Habil’s sacrifice – because there were no people to whom the sacrifice could be distributed. Qabil’s sacrifice was left alone as a sign of Allah’s displeasure and rejection (Tafsir Ibn Kathir; Tafsir al-Razi).

9. Man is intrinsically good. He learns to be, and do, evil.

By the same token, man is disposed to love and compassion. He only learns how to hate and be cruel. There is no inherent evil on earth. It is only man who with the help of Satan invents it. In passing, even Satan was not created evil. He consciously chose to be so. When Qabil decided to kill Habil, he did not know how to accomplish it, as no murder hitherto was committed. He needed a helping hand from Satan. The Prophet (PBUH) thus said that “no human being is killed unjustly but a part of responsibility for the crime is laid on the first son of Adam (Qabil) who invented the tradition of killing (murdering) on the earth” (Sahih al-Bukhari).

10. Islam is the religion of faith and deeds.

Its highest station, produced by merging the domains of faith and deeds, is that of taqwa (God-consciousness, God-fearing, security, utmost cautiousness, and internal compass on the journey towards our Creator and Master). Taqwa is the condition for our deeds to be accepted. In Islam – the religion of actions, productivity, and comprehensive excellence – it is not sufficient just to do things. Deeds must be first-rate, effective, and sincere. They must be done wholeheartedly. Only then will they be accepted. Deliberate mediocrity and insincerity are not tolerated. Blinded by his selfishness and arrogance, Qabil failed to comprehend and come to terms with this dialectics of heavenly truth. When he discovered that his sacrifice was not accepted, he was enraged. Overwhelmed by his despondent state, he could merely utter to Habil: “I will surely kill you” (al-Ma’idah, 27). When Habil told him that his sacrifice was not accepted only because it lacked sincerity and quality (“Indeed, Allah only accepts from the righteous and those who fear Him – i.e., who have taqwa and guard against evil”, al-Ma’idah, 27), Qabil still failed to wake up and grasp the reality. He was not ready, nor able, to accept that the setback was his own fault. Subsequently, in connection with the rite of sacrifice (qurban), in general, the Qur’an reiterates the same principle by saying: “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety and godliness (taqwa) from you” (al-Hajj, 37).

11. Evil is not compatible with the primordial pure nature of man.

When it enters and conquers the heart of a person, evil creates a habitat for itself and its operations. It spreads therefrom to the entire being. Its task is to completely destroy a person: spiritually, morally, and intellectually, by darkening and corrupting his heart, soul, and mind. This state of affairs eventually becomes obvious yet to an evil person himself. However, many remain deficient in audacity, intent, and expediency to accept the inevitable and embark on a change. Qabil’s murder of his brother Habil was a sign that he had lapsed into the abyss of iniquity and sin. His act was an evidence that he was “of the unjust and evil-doers” (al-Ma’idah, 29) and “one of the losers” (al-Ma’idah, 30). The murder symbolized the culmination of an evil process to which Qabil was subjected. When he in the end realized that his misdeeds brought him no good whatsoever, apart from complete wretchedness and gloom – just as it is the case with all evil and anywhere – Qabil “became full of regrets” (al-Ma’idah, 31). He then understood, but it was a case of too little too late. His feelings fell way short of honest and acceptable repentance. Indeed, a person’s life is not big and accommodative enough for evil and happiness to coexist.

12. When his total being becomes overcome by evil and sin, such a person who has originally been created as the vicegerent on earth, in the best stature and in the best of molds, abases himself to be the lowest of the low (al-Tin, 4-5).

He as a consequence becomes worse and more misguided than lost animals (al-A’raf, 179). In the wake of the murder, Qabil sensed such an appalling condition of his, when he could not figure out how to dispose of and bury the corpse of his killed brother, and when Allah sent a crow to teach him how to do so. The crow came and scratched the ground, showing Qabil how to conceal the vile body of Habil. Qabil then exclaimed: “Was I not even able to be as this crow and to hide the dead body of my brother?” (al-Ma’idah, 31). About this type of people – as a small digression – Aristotle also said that without virtue, man is the most un and the most savage of animals, and the worst with regard to lust and gluttony. Mark Twain likewise held that “of all the animals, man is the only one that is cruel. He is the only one that inflicts pain for the pleasure of doing it.”

13. Bravery is not haughtiness, indiscipline, rudeness, madness, and impudence.

Nor is it when a person allows his impulses and emotions to overwhelm and control his self, causing his rationality to take a back seat, and when he acts in that manner. Brave and courageous people “first realize the importance of their aim, ponder over every side of the matter, weigh probable profit or loss, prepare a program and then begin their job without caring for anything” (Jafar Subhani). It follows that it is not against bravery to sometimes resort to caution, diplomacy, reconciliation and maneuvers. Sun Tzu, a Chinese general, military strategist and sage, once said that “he who knows when he can fight and when he cannot, will be victorious.” Madness and recklessness should not be mistaken for bravery, nor nonviolence, caution, and prudence for cowardice. Qabil thought he was courageous, but in reality, he was a coward, inasmuch as he succumbed to and followed his contemptable fancies and animal self. Habil, in contrast, was a brave man and a hero, because he did the opposite. He feared only Allah, the Lord of the worlds (al-Ma’idah, 28). He was able to conquer his negativities and compulsions. As a brave and sensible man, Habil said to Qabil, a cowardly and senseless man, attempting in a last-ditch effort to cure him: “If you should raise your hand against me to kill me – I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed, I want you to obtain (thereby) my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers” (al-Ma’idah, 28-29). Definitely it is not an act of bravery to heedlessly and irresponsibly “rush in where angels fear to tread,” nor to be a slave of brute-force and savage violence. It goes without saying that fearing Allah alone is the only guarantee of genuine bravery and of not fearing people – and vice versa. Just as submitting completely to Allah and worshipping Him is the only guarantee of genuine freedom and of not being enslaved by people, their systems and personal wants – and vice versa. The Qur’an advises accordingly: “If the enemy is inclined towards peace, do make peace with them, and put your trust in Allah. He is the One Who hears all, knows all. And if they intend to deceive you, then verily, Allah is All-Sufficient for you” (al-Anfal, 61-62). The Prophet (PBUH) also counsels: “O people! Do not wish to face the enemy (in a battle) and ask Allah to save you (from calamities). But if you should face the enemy, then be patient” (Sahih al-Bukhari). The Prophet (PBUH) yet sought refuge with Allah from cowardice, incapacity, laziness and to be overcome by men (Sunan Abi Dawud). He taught Muslims to follow suit. Lastly, it is interesting to note that the story of Qabil and Habil is set against the backdrop of the extraordinary cowardice of a majority of the Children of Israel following the exodus (al-Ma’idah, 22, 24), because they wavered in following the teachings of Prophets Musa (Moses) and Harun (Aaron); and of the exceptional bravery of a few of them, because they feared Allah and because Allah bestowed His grace on them (al-Ma’idah, 23).

14. Human life and everything related thereto – like human blood, human property, human freedom, human overall well-being, human honor and dignity – are the most sacred things in Islam.

They should be respected and protected by any means necessary. All human systems, agendas, programs and institutions ought to exist, chiefly, in order to safeguard and sustain those human rights. It is on account of this that the Qur’an uses the story of Qabil and Habil to accentuate and promote this subject. Thus, immediately after the story, Allah affirms that “if anyone slays a human being – unless it be (in punishment) for murder or for spreading corruption on earth – it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind” (al-Ma’idah, 32). Although this particular message is addressed to the Children of Israel, it is applicable to everyone at all times. The expression at the beginning of the verse “We have ordained unto the Children of Israel” does not detract from the universal and eternal validity of this moral; “it refers merely to its earliest enunciation” (Muhammad Asad). Certainly, it was owing to this outlook that the Prophet (PBUH) is reported to have communicated to the Ka’bah while circumambulating it (tawaf): “How pure you are! And how pure is your fragrance! How great you are! And how great is your sanctity! By Him in whose hands lies the soul of Muhammad, the sanctity of a believer is greater with Allah than even your sanctity (i.e., the Ka’bah). That is (the sanctity) of his property, his blood and that we think nothing of him but good” (Sunan Ibn Majah). The Prophet (PBUH) also said during his farewell pilgrimage in a sermon that represents a blueprint for every Muslim civilizational awakening: “Verily, your blood, property and honor are sacred to one another (i.e., Muslims) like the sanctity of this day of yours (i.e., the day of Nahr or slaughtering of the animals of sacrifice), in this month of yours (the month of Dhul-Hijjah) and in this city of yours (the city of Makkah)” (Sahih al-Bukhari).

———–

Adapted with editorial adjustments from www.islamicity.org.

#14 Lessons from the Story of Cain and Abel #Adam #Allah #Faith #Featured #God #Islam #Story of Cain and Abel

0 notes

stevefinnellp-blog · 5 years

Text

Demons: Ancient Superstition or Historical Reality?by Wayne Jackson, M.A.

diabolos

. Other terms,

diamon

(found once) and

dimonion

Even religious modernists are prone to dismiss the biblical accounts of demon possession. William Barclay wrote:

a priori

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice.

Greenleaf was the greatest authority in the history of legal procedure on what constitutes evidence. His massive three-volume set,

A Treatise on the Law of Evidence

(1842-53), is, to this very day, a standard on the topic of evidence. Greenleaf argued in

The Testimony

THE ORIGIN OF DEMONS

daemon

Wars

THE NATURE AND CHARACTER OF DEMONS

The

nature

demons

: and he cast out the

spirits

akathartos

—“not pure”) or “evil” (

kakos

THE EFFECTS OF DEMON POSSESSION

right mind

tous

THE DIVINE PURPOSE IN ALLOWING DEMON POSSESSION

Why

spirit

sphere as well. Satan is not in

full

preview

of the ultimate and complete fall of the devil. One scholar has expressed the matter in the following way.

comprehensive

and

supreme

authority of the Son of God.Why demons entered

particular

CASES IN THE GOSPEL RECORDS

OF JESUS’ EXPELLING DEMONS

The demoniac in the synagogue (Mark 1:23; Luke 4:33-36).

The Gerasene demoniac (Matthew 8:8:28-34; Mark 5:1-20; Luke 8:26-39).

The Syrophoenician girl (Matthew 15:21-28; Mark 7:24-30).

The epileptic boy (Matthew 17:14-21; Mark 9:14-29; Luke 9:37-43).

The mute demoniac (Matthew 9:32-34).

The blind/mute demoniac (Matthew 12:22ff.; Luke 11:15).

A CONTRAST WITH PAGANISM

Antiquities

8.2.5). The New Testament contains no such absurd concoctions.

DEMON POSSESSION TODAY?

Biblical Demonology,

“A Study of the Spiritual Forces Behind the Present World Unrest.” Several years ago a book titled

UFOs, Satan and Evolution

not

THE MODERN EXORCISM MANIA

When the movie,

The Exorcist

The Exorcist,

Newsweek

A REASONABLE ARGUMENT

unclean spirit

undue advantage

CONCLUSION

REFERENCES

Arndt, William F. and F. Wilbur Gingrich (1967),

A Greek-English Lexicon of the New Testament

(Chicago, IL: University of Chicago).Aune, D.E. (1979), “Demonology,”

International Standard Bible Encyclopedia

ed. Geoffrey Bromiley (Grand Rapids, MI: Eerdmans), revised edition.Barclay, William (1976),

And He Had Compassion—The Healing Miracles of Jesus

(Valley Forge, PA: Judson Press).Campbell, Alexander (no date.),

Popular Lectures and Addresses

(Nashville, TN: Harbinger Book Club).Edwards, Earl (1996), “Powers of Darkness—Demon Possession,”

Settled in Heaven

, ed. David Lipe (Henderson, TN: Freed-Hardeman University).Fields, Weston W. (1976),

Unformed and Unfilled

(Nutley, NJ: Presbyterian & Reformed).Greenleaf, Simon (1903 edition),

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice

(Newark, NJ: Soney & Sage).Hailey, Homer (1972),

A Commentary on the Minor Prophets

(Grand Rapids, MI: Baker).Hayes, Judith (1996),

In God We Trust: But Which One?

(Madison, WI: Freedom from Religion Foundation).Hendriksen, William (1978),

An Exposition of the Gospel of Luke

(Grand Rapids, MI: Baker).Hodge, Charles (1960 edition),

Systematic Theology

(London: James Clarke).Jackson, Wayne (1990), “Miracles,”

Giving a Reason for Our Hope

, ed. Winford Claiborne, (Henderson, TN: Freed-Hardeman College).Jackson, Wayne (1996), “The Silence of the Scriptures: An Argument for Inspiration,”

Reason & Revelation,

16:17-22, March.Kaiser, Walter C., Jr. (1992),

More Hard Sayings of the Old Testament

(Downers Grove, IL: InterVarsity Press).Lenski, R.C.H. (1964),

The Interpretation of Mark’s Gospel

(Minneapolis, MN: Augsburg).McClintock, John and James Strong, eds. (1968 reprint),

Cyclopedia of Biblical, Theological, and Ecclesiastical Literature

(Grand Rapids, MI: Baker).Reese, David G. (1992), “Demons,”

The Anchor Bible Dictionary

, ed.

David Noel Freedman, (New York: Doubleday).Ryrie, Charles C. (1959),

Biblical Theology of the New Testament

(Chicago, IL: Moody).Thayer, J.H. (1958 edition),

A Greek-English Lexicon of the New Testament

(Edinburgh, Scotland: T. & T. Clark).Unger, Merrill F. (1952),

Biblical Demonology

(Wheaton, IL: Scripture Press).Vincent, Marvin (1972 edition),

Word Studies in the New Testament

(Wilmington, DE: Associated Publishers and Authors).Vine, W.E. (1951),

First Corinthians—Local Church Problems

(Grand Rapids, MI: Zondervan).Vine, W.E. (1991),

Amplified Expository Dictionary of New Testament

Words

(Iowa Falls, IA: World Bible Publishers).Woodward, Kenneth L. (1974), “The Exorcism Frenzy,”

Newsweek,

83:60-66.

For catalog, samples, or further information, contact:

Apologetics Press

230 Landmark Drive

Montgomery, Alabama 36117

U.S.A.

Phone (334) 272-8558

http://www.apologeticspress.org

0 notes

eliaandponto1 · 5 years

Text

How Crowdfunding Can Revolutionize Access to Justice

The concept of crowdfunding is based on the idea that it’s easier to get a lot of people to give a little than it is to get a few people to give a lot. Crowdfunding is not a new concept, but it wasn’t until relatively recently that it entered the cultural zeitgeist in so profound a fashion.

When thinking of crowdfunding, often the first thing that comes to mind is funding the manufacture of a high-tech watch, or perhaps the filming of a new specialty movie, or raising money for the funeral costs of someone who died tragically.

Although perhaps not immediately intuitive, using crowdfunding to raise funds for a legal matter could revolutionize the way justice is pursued and obtained for unprivileged people or others who are not well-off.

For example, according to Eric S. Angel and Beth Mellen Harrison’s testimony before the Council of the District of Columbia Committee on the Judiciary hearing on B21-0879, “Expanding Access to Justice Act of 2016,” 90-95% of landlords are represented by lawyers before the Landlord and Tenant Branch of the D.C. Superior Court; only 5-10% of tenants have legal assistance.

This glaring imbalance is likely a result of the fact that, while criminal defendants have a right to counsel whether they can afford it or not, civil defendants typically do not.

The Problem of Access to Justice

The conceptual blind-impartiality of the legal system has historically been more aspirational than representative of reality. In the real world, those with greater resources have greater access to the pursuit of justice. For many, the idea of paying for a lawyer is worse than suffering whatever injustice they may be dealing with.

Former Chair of the ABA’s House of Delegates Robert J Grey Jr. notes the inconsistency in trying to reconcile the fact that “justice for all” is supposed to permeate American identity, yet the realities of income inequality in the legal pursuit of justice are nothing short of undeniable.

Grey cites the staggering statistic from the June 2017 Legal Service Corporation report, “The Justice Gap: Measuring the Unmet Civil Legal Needs of Low-income Americans,” noting that 86% of the civil legal problems faced by low-income Americans in a given year receive inadequate or no legal help.

This pernicious problem may have a technological solution offered by crowdfunding applications. Although crowdfunding is not at the point of a panacea providing universal access to justice, the concept has shown great strides in invigorating social issues at a more macro level.

For example, the TIME’S UP Legal Defense Fund GoFundMe campaign started in December of 2017 and has raised over $24 million. The campaign serves as a sort of “slush fund” that can be drawn from to finance sexual harassment lawsuits on a case by case basis.

How Crowdfunding works

Crowdfunding, as the name suggests, consists of raising money for a project or endeavor by gathering small contributions from many people, making the cost per funding source very low. Crowdfunding usually consists of three elements: 1) someone who proposes a project; 2) people who want to fund the project; 3) a platform to handle the dissemination of information and any monetary transactions.

Of the various forms of crowdfunding, rewards-based is the variety with which the general public is likely most familiar. With rewards-based crowdfunding, potential backers are enticed to contribute with the promise of incentives, usually—but not always—tied to the project being funded.

The crowdfunding campaign that is often credited with putting Kickstarter on the map was a rewards-based effort for the Pebble smartwatch. Pebble offered backers first access to the smartwatches they were attempting to fund and it became one of the most successful rewards-based crowdfunding campaigns ever. The original fundraising goal was $100,000. The campaign ended up taking in over $9 million.

If you’ve ever seen or heard of a campaign for a family that’s suffered a natural disaster, or some other personal tragedy, it was most likely an example of donation-based crowdfunding. Backers of donation-based crowdfunding offer contributions with no promise of any gift or reward.

Equity and debt-based crowdfunding are considerably less ubiquitous but can be valuable tools for start-up companies and solo entrepreneurs. Equity-based crowdfunding is effectively selling shares in a potential company, while debt-based crowdfunding serves as a platform-organized loan system.

Ethical Concerns

It is paramount for potential backers to know the type of campaign to which they are contributing. Providing disclosures explicitly describing the terms and functionality of whichever type is being used ensures that everyone knows what they are getting into, and manages any expectations of reciprocity or monetary payout.

This is an especially salient concern for crowdfunding of legal projects. The rule against fee splitting with non-lawyers often renders debt-based and equity-based campaigns infeasible. Even reward-based campaigns can get dicey, depending on the nature of the reward.

As a general rule, donation-based campaigns have the most reliable ethical footing for the purposes of funding a legal matter.

Nevertheless, significant problems arise in the form of promoting a crowdfunding campaign for a legal matter. Attorney-client confidentiality is a hallmark of the legal profession. However, detailed project descriptions are often vital to enticing funding from potential donors. Moreover, the traditional method of promoting a crowdfunding campaign is to get it in front of as many eyes as possible. Social media is a tool tailor-made for just such a purpose.

If the details of a particular case are sensitive in nature, or if the client simply does not want them widely known, it is not difficult to see how these two realities can run afoul of each other. The need for confidentiality can preclude the use of traditional crowdfunding tactics, requiring more creative solutions.

There is also the matter of the elusive “reasonable fee.” In a situation where a legal matter is crowdfunded and the amount raised exceeds the fees and expenses incurred, the law firm should not keep the overage. Returning leftover funds in a fair and equitable way can be problematic. It’s something that lawyers who decide to use crowdfunding must be proactive in navigating, so as to avoid impropriety.

Finally, there are specific ethical issues that arise from any form of third-party funding. These issues are addressed by ABA Model Rule 1.8(f), which provides that attorneys can accept third-party funding only with the consent of their client and the understanding that the client is the priority, not the funder. Therefore, the third party may not be allowed access to privileged information, even if they are the one footing the bill.

Democratizing Justice

Law firms often consider litigation finance as an option for potential clients. However, such financing alternatives most often require a significant monetary return expected from the underlying lawsuit and are ill-suited for small matters, criminal defense matters, lawsuits seeking injunctive relief, or other cases in which a large monetary payout is not an issue.

In these cases, it might be more appropriate to consider public campaigns on GoFundMe.com or other similar websites.

If confidentiality is a concern, or if the client simply does not want to publicly air their legal troubles, private campaigns can also be made using a crowdfunding platform tailored to lawsuits, such as CrowdJustice.com or GroupFundLegal.com. These applications keep all solicitations and advertisements confidential.

Such “sharing economy” applications distribute the cost of legal fees among many people, making legal fees affordable, while also accounting for the lawyer’s ethical limitations.

Conclusion

The contemporary American social landscape has made many issues ripe for seeking aid from likeminded and sympathetic third parties. However, the financial impediment underlying the gap of access to justice based on socio-economic status remains a huge problem.

But law firms using crowdfunding to take on clients who wouldn’t otherwise be able to obtain legal representation serves as a significant step in the right direction.

The post How Crowdfunding Can Revolutionize Access to Justice appeared first on Law Technology Today.

from https://ift.tt/2xFvHWx

0 notes

stevefinnell-blog · 5 years

Text

Demons: Ancient Superstition or Historical Reality?by Wayne Jackson, M.A.

diabolos

. Other terms,

diamon

(found once) and

dimonion

Even religious modernists are prone to dismiss the biblical accounts of demon possession. William Barclay wrote:

a priori

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice.

Greenleaf was the greatest authority in the history of legal procedure on what constitutes evidence. His massive three-volume set,

A Treatise on the Law of Evidence

(1842-53), is, to this very day, a standard on the topic of evidence. Greenleaf argued in

The Testimony

THE ORIGIN OF DEMONS

daemon

Wars

THE NATURE AND CHARACTER OF DEMONS

The

nature

demons

: and he cast out the

spirits

akathartos

—“not pure”) or “evil” (

kakos

THE EFFECTS OF DEMON POSSESSION

right mind

tous

THE DIVINE PURPOSE IN ALLOWING DEMON POSSESSION

Why

spirit

sphere as well. Satan is not in

full

preview

of the ultimate and complete fall of the devil. One scholar has expressed the matter in the following way.

comprehensive

and

supreme

authority of the Son of God.Why demons entered

particular

CASES IN THE GOSPEL RECORDS

OF JESUS’ EXPELLING DEMONS

The demoniac in the synagogue (Mark 1:23; Luke 4:33-36).

The Gerasene demoniac (Matthew 8:8:28-34; Mark 5:1-20; Luke 8:26-39).

The Syrophoenician girl (Matthew 15:21-28; Mark 7:24-30).

The epileptic boy (Matthew 17:14-21; Mark 9:14-29; Luke 9:37-43).

The mute demoniac (Matthew 9:32-34).

The blind/mute demoniac (Matthew 12:22ff.; Luke 11:15).

A CONTRAST WITH PAGANISM

Antiquities

8.2.5). The New Testament contains no such absurd concoctions.

DEMON POSSESSION TODAY?

Biblical Demonology,

“A Study of the Spiritual Forces Behind the Present World Unrest.” Several years ago a book titled

UFOs, Satan and Evolution

not

THE MODERN EXORCISM MANIA

When the movie,

The Exorcist

The Exorcist,

Newsweek

A REASONABLE ARGUMENT

unclean spirit

undue advantage

CONCLUSION

REFERENCES

Arndt, William F. and F. Wilbur Gingrich (1967),

A Greek-English Lexicon of the New Testament

(Chicago, IL: University of Chicago).Aune, D.E. (1979), “Demonology,”

International Standard Bible Encyclopedia

ed. Geoffrey Bromiley (Grand Rapids, MI: Eerdmans), revised edition.Barclay, William (1976),

And He Had Compassion—The Healing Miracles of Jesus

(Valley Forge, PA: Judson Press).Campbell, Alexander (no date.),

Popular Lectures and Addresses

(Nashville, TN: Harbinger Book Club).Edwards, Earl (1996), “Powers of Darkness—Demon Possession,”

Settled in Heaven

, ed. David Lipe (Henderson, TN: Freed-Hardeman University).Fields, Weston W. (1976),

Unformed and Unfilled

(Nutley, NJ: Presbyterian & Reformed).Greenleaf, Simon (1903 edition),

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice

(Newark, NJ: Soney & Sage).Hailey, Homer (1972),

A Commentary on the Minor Prophets

(Grand Rapids, MI: Baker).Hayes, Judith (1996),

In God We Trust: But Which One?

(Madison, WI: Freedom from Religion Foundation).Hendriksen, William (1978),

An Exposition of the Gospel of Luke

(Grand Rapids, MI: Baker).Hodge, Charles (1960 edition),

Systematic Theology

(London: James Clarke).Jackson, Wayne (1990), “Miracles,”

Giving a Reason for Our Hope

, ed. Winford Claiborne, (Henderson, TN: Freed-Hardeman College).Jackson, Wayne (1996), “The Silence of the Scriptures: An Argument for Inspiration,”

Reason & Revelation,

16:17-22, March.Kaiser, Walter C., Jr. (1992),

More Hard Sayings of the Old Testament

(Downers Grove, IL: InterVarsity Press).Lenski, R.C.H. (1964),

The Interpretation of Mark’s Gospel

(Minneapolis, MN: Augsburg).McClintock, John and James Strong, eds. (1968 reprint),

Cyclopedia of Biblical, Theological, and Ecclesiastical Literature

(Grand Rapids, MI: Baker).Reese, David G. (1992), “Demons,”

The Anchor Bible Dictionary

, ed.

David Noel Freedman, (New York: Doubleday).Ryrie, Charles C. (1959),

Biblical Theology of the New Testament

(Chicago, IL: Moody).Thayer, J.H. (1958 edition),

A Greek-English Lexicon of the New Testament

(Edinburgh, Scotland: T. & T. Clark).Unger, Merrill F. (1952),

Biblical Demonology

(Wheaton, IL: Scripture Press).Vincent, Marvin (1972 edition),

Word Studies in the New Testament

(Wilmington, DE: Associated Publishers and Authors).Vine, W.E. (1951),

First Corinthians—Local Church Problems

(Grand Rapids, MI: Zondervan).Vine, W.E. (1991),

Amplified Expository Dictionary of New Testament

Words

(Iowa Falls, IA: World Bible Publishers).Woodward, Kenneth L. (1974), “The Exorcism Frenzy,”

Newsweek,

83:60-66.

For catalog, samples, or further information, contact:

Apologetics Press

230 Landmark Drive

Montgomery, Alabama 36117

U.S.A.

Phone (334) 272-8558

http://www.apologeticspress.org

0 notes

megaonewayjesuslove-blog · 5 years

Text

Demons: Ancient Superstition or Historical Reality?by Wayne Jackson, M.A.

diabolos

. Other terms,

diamon

(found once) and

dimonion

Even religious modernists are prone to dismiss the biblical accounts of demon possession. William Barclay wrote:

a priori

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice.

Greenleaf was the greatest authority in the history of legal procedure on what constitutes evidence. His massive three-volume set,

A Treatise on the Law of Evidence

(1842-53), is, to this very day, a standard on the topic of evidence. Greenleaf argued in

The Testimony

THE ORIGIN OF DEMONS

daemon

Wars

THE NATURE AND CHARACTER OF DEMONS

The

nature

demons

: and he cast out the

spirits

akathartos

—“not pure”) or “evil” (

kakos

THE EFFECTS OF DEMON POSSESSION

right mind

tous

THE DIVINE PURPOSE IN ALLOWING DEMON POSSESSION

Why

spirit

sphere as well. Satan is not in

full

preview

of the ultimate and complete fall of the devil. One scholar has expressed the matter in the following way.

comprehensive

and

supreme

authority of the Son of God.Why demons entered

particular

CASES IN THE GOSPEL RECORDS

OF JESUS’ EXPELLING DEMONS

The demoniac in the synagogue (Mark 1:23; Luke 4:33-36).

The Gerasene demoniac (Matthew 8:8:28-34; Mark 5:1-20; Luke 8:26-39).

The Syrophoenician girl (Matthew 15:21-28; Mark 7:24-30).

The epileptic boy (Matthew 17:14-21; Mark 9:14-29; Luke 9:37-43).

The mute demoniac (Matthew 9:32-34).

The blind/mute demoniac (Matthew 12:22ff.; Luke 11:15).

A CONTRAST WITH PAGANISM

Antiquities

8.2.5). The New Testament contains no such absurd concoctions.

DEMON POSSESSION TODAY?

Biblical Demonology,

“A Study of the Spiritual Forces Behind the Present World Unrest.” Several years ago a book titled

UFOs, Satan and Evolution

not

THE MODERN EXORCISM MANIA

When the movie,

The Exorcist

The Exorcist,

Newsweek

A REASONABLE ARGUMENT

unclean spirit

undue advantage

CONCLUSION

REFERENCES

Arndt, William F. and F. Wilbur Gingrich (1967),

A Greek-English Lexicon of the New Testament

(Chicago, IL: University of Chicago).Aune, D.E. (1979), “Demonology,”

International Standard Bible Encyclopedia

ed. Geoffrey Bromiley (Grand Rapids, MI: Eerdmans), revised edition.Barclay, William (1976),

And He Had Compassion—The Healing Miracles of Jesus

(Valley Forge, PA: Judson Press).Campbell, Alexander (no date.),

Popular Lectures and Addresses

(Nashville, TN: Harbinger Book Club).Edwards, Earl (1996), “Powers of Darkness—Demon Possession,”

Settled in Heaven

, ed. David Lipe (Henderson, TN: Freed-Hardeman University).Fields, Weston W. (1976),

Unformed and Unfilled

(Nutley, NJ: Presbyterian & Reformed).Greenleaf, Simon (1903 edition),

The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice

(Newark, NJ: Soney & Sage).Hailey, Homer (1972),

A Commentary on the Minor Prophets

(Grand Rapids, MI: Baker).Hayes, Judith (1996),

In God We Trust: But Which One?

(Madison, WI: Freedom from Religion Foundation).Hendriksen, William (1978),

An Exposition of the Gospel of Luke

(Grand Rapids, MI: Baker).Hodge, Charles (1960 edition),

Systematic Theology

(London: James Clarke).Jackson, Wayne (1990), “Miracles,”

Giving a Reason for Our Hope

, ed. Winford Claiborne, (Henderson, TN: Freed-Hardeman College).Jackson, Wayne (1996), “The Silence of the Scriptures: An Argument for Inspiration,”

Reason & Revelation,

16:17-22, March.Kaiser, Walter C., Jr. (1992),

More Hard Sayings of the Old Testament

(Downers Grove, IL: InterVarsity Press).Lenski, R.C.H. (1964),

The Interpretation of Mark’s Gospel

(Minneapolis, MN: Augsburg).McClintock, John and James Strong, eds. (1968 reprint),

Cyclopedia of Biblical, Theological, and Ecclesiastical Literature

(Grand Rapids, MI: Baker).Reese, David G. (1992), “Demons,”

The Anchor Bible Dictionary

, ed.

David Noel Freedman, (New York: Doubleday).Ryrie, Charles C. (1959),

Biblical Theology of the New Testament

(Chicago, IL: Moody).Thayer, J.H. (1958 edition),

A Greek-English Lexicon of the New Testament

(Edinburgh, Scotland: T. & T. Clark).Unger, Merrill F. (1952),

Biblical Demonology

(Wheaton, IL: Scripture Press).Vincent, Marvin (1972 edition),

Word Studies in the New Testament

(Wilmington, DE: Associated Publishers and Authors).Vine, W.E. (1951),

First Corinthians—Local Church Problems

(Grand Rapids, MI: Zondervan).Vine, W.E. (1991),

Amplified Expository Dictionary of New Testament

Words

(Iowa Falls, IA: World Bible Publishers).Woodward, Kenneth L. (1974), “The Exorcism Frenzy,”

Newsweek,

83:60-66.

For catalog, samples, or further information, contact:

Apologetics Press

230 Landmark Drive

Montgomery, Alabama 36117

U.S.A.

Phone (334) 272-8558

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eliaandponto1 · 5 years

Text

How Crowdfunding Can Revolutionize Access to Justice

This glaring imbalance is likely a result of the fact that, while criminal defendants have a right to counsel whether they can afford it or not, civil defendants typically do not.

The Problem of Access to Justice

How Crowdfunding works

Ethical Concerns

As a general rule, donation-based campaigns have the most reliable ethical footing for the purposes of funding a legal matter.

Democratizing Justice

In these cases, it might be more appropriate to consider public campaigns on GoFundMe.com or other similar websites.

Such “sharing economy” applications distribute the cost of legal fees among many people, making legal fees affordable, while also accounting for the lawyer’s ethical limitations.

Conclusion

But law firms using crowdfunding to take on clients who wouldn’t otherwise be able to obtain legal representation serves as a significant step in the right direction.

The post How Crowdfunding Can Revolutionize Access to Justice appeared first on Law Technology Today.

from https://ift.tt/2YXivZq

0 notes

eliaandponto1 · 5 years

Text

How Crowdfunding Can Revolutionize Access to Justice

This glaring imbalance is likely a result of the fact that, while criminal defendants have a right to counsel whether they can afford it or not, civil defendants typically do not.

The Problem of Access to Justice

How Crowdfunding works

Ethical Concerns

As a general rule, donation-based campaigns have the most reliable ethical footing for the purposes of funding a legal matter.

Democratizing Justice

In these cases, it might be more appropriate to consider public campaigns on GoFundMe.com or other similar websites.

Such “sharing economy” applications distribute the cost of legal fees among many people, making legal fees affordable, while also accounting for the lawyer’s ethical limitations.

Conclusion

But law firms using crowdfunding to take on clients who wouldn’t otherwise be able to obtain legal representation serves as a significant step in the right direction.

The post How Crowdfunding Can Revolutionize Access to Justice appeared first on Law Technology Today.

from https://ift.tt/2YXivZq

0 notes