Rev. Christine A. Gibson
1954
Message about the promises of God
Galatians 4:26
56:45
A.I. enhanced audio can distort some audio. I apologize for any difficulties that you may experience.
Rev. Christine A. Gibson
1954
Message about the promises of God
Galatians 4:26
56:45
A.I. enhanced audio can distort some audio. I apologize for any difficulties that you may experience.
Rev. Christine A. Gibson
1954
Message about the Syrophoenician woman
Matthew 15:22,28
59:59 (one hour audio)
A.I. enhanced audio can distort some audio. I apologize for any difficulties that you may experience.
It is unfortunate that young children, especially ages 3-5, are taught in a way that needs to be untaught as they mature.
Here are some tips on working with younger students.
Overall, metaphors and symbolism should be used sparingly and thoughtfully with preschoolers to introduce or reinforce certain concepts. Ensure that the metaphors are age-appropriate, relatable, and supported with visuals and concrete examples. Keep in mind that young children primarily learn through direct experiences, play, and hands-on activities, so metaphors and symbolism should complement and enhance their learning in a meaningful way.
Here are suggestions for techniques and methods.
Remember, flexibility and adaptability are crucial when teaching preschoolers. Observe and assess their interests, strengths, and areas for growth, adjusting your teaching techniques accordingly. Above all, make learning enjoyable, nurturing a love for learning that will last a lifetime.
Regaining the attention of a group of preschool children can sometimes be challenging, as their attention spans can be short. Here are some techniques to help you recapture their focus:
Remember, it’s important to be patient and understanding with preschoolers. Their attention spans naturally fluctuate, so incorporating these techniques consistently and with enthusiasm can help bring their focus back and create an engaging and positive learning environment.
Here are some fun and engaging games suitable for a small group of preschool-age children:
Consider the children’s age, abilities, and any safety considerations when selecting games. Adapt the rules or instructions as needed to ensure everyone can participate and have a great time playing together.
Some of this content was created with the help of ai.
How many ancient manuscripts of the New Testament books exist today?
There are thousands of ancient manuscripts of the New Testament in existence today. The exact number is difficult to determine, as many of these manuscripts are fragmentary or incomplete, and some have not yet been catalogued or discovered.
The manuscripts of the New Testament vary in age, with some dating back to the early centuries of Christianity, and others dating to later periods. Some of the most significant and well-known manuscripts include the Codex Sinaiticus, which dates to the 4th century and contains the entire New Testament, and the Codex Vaticanus, which also dates to the 4th century and contains most of the New Testament.
In addition to these major codices, there are numerous other ancient manuscripts of the New Testament, including papyri, uncials, and minuscules. These manuscripts have been studied and analyzed by scholars in order to reconstruct the original text of the New Testament and to better understand its history and development.
Does the modern New Testament differ greatly from the ancient versions?
In terms of the basic content and teachings of the New Testament, the modern versions do not differ greatly from the ancient versions. The core message of the New Testament, which includes the life, teachings, death, and resurrection of Jesus Christ, has remained consistent over time.
However, there are some differences between modern versions of the New Testament and the ancient versions, primarily in terms of language and textual variants. The original New Testament was written in Greek, and as the texts were copied and translated over time, variations and errors were introduced into the manuscripts.
Scholars have worked to reconstruct the original text of the New Testament by comparing the available manuscripts and identifying the most likely readings. While there are some textual variants between different versions of the New Testament, the vast majority of these variants are minor and do not affect the overall meaning or message of the text.
Overall, while there may be some differences between modern and ancient versions of the New Testament, the core teachings and message of the text have remained consistent over time.
What is a textual variant?
A textual variant is a difference in wording, spelling, or other features between different copies of the same text. In the context of the New Testament, textual variants refer to differences between different ancient manuscripts of the New Testament books.
Textual variants can be caused by a variety of factors, including errors made during the process of copying or translating the text, deliberate changes made to the text for theological or other reasons, or accidental damage to the manuscripts over time.
Because the New Testament was originally written in Greek and copied and translated over many centuries, there are many textual variants in the surviving manuscripts. However, the vast majority of these variants are minor and do not affect the core teachings or message of the text.
Scholars use various methods, including textual criticism, to identify and analyze textual variants in order to reconstruct the original text of the New Testament as accurately as possible. This involves comparing different manuscripts and evaluating the likelihood of different readings based on factors such as the age and reliability of the manuscript, the context of the passage, and other textual and historical evidence.
How many ancient manuscripts of the New Testament books exist today?
There are thousands of ancient manuscripts of the New Testament in existence today. The exact number is difficult to determine, as many of these manuscripts are fragmentary or incomplete, and some have not yet been catalogued or discovered.
The manuscripts of the New Testament vary in age, with some dating back to the early centuries of Christianity, and others dating to later periods. Some of the most significant and well-known manuscripts include the Codex Sinaiticus, which dates to the 4th century and contains the entire New Testament, and the Codex Vaticanus, which also dates to the 4th century and contains most of the New Testament.
In addition to these major codices, there are numerous other ancient manuscripts of the New Testament, including papyri, uncials, and minuscules. These manuscripts have been studied and analyzed by scholars in order to reconstruct the original text of the New Testament and to better understand its history and development.
An apostolic prayer is a type of prayer found in the New Testament that was either prayed or written by an apostle. These prayers typically express the apostles’ desire for believers to grow in their faith and knowledge of God, as well as their desire for God to work in and through the believers to accomplish His purposes. Examples of apostolic prayers in the New Testament include Paul’s prayers in Ephesians 1:15-23 and 3:14-21, as well as his prayer in Colossians 1:9-14.
[a]This article was created using ChatGPT.
Notes
I was disappointed to read a post on the social media page of a popular Christian author. He wrote on January 9.
For logos to be effective in your life, you must intentionally mix it with faith (Heb 4:2). Rhema, in contrast, comes with such vibrancy that it often releases faith with its delivery.
He makes a reference to Hebrews 4:2. This verse contains a word that is translated from the Greek text. The Greek word is logos (λόγος). It can be translated either “message” or “word.” However, Hebrews 4:2 does not say that a logos lacks vibrancy, nor does it say that a rhema (ῥῆμα) has vibrancy. Hebrews 4:2 doesn’t mention any vibrancy.
(ESV) For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened.
(NASB) For indeed we have had good news preached to us, just as they also did; but the word they heard did not benefit them, because they were not united with those who listened with faith.
If such a thing as vibrancy exists, it would seem that the listeners of Hebrews 4:2 lacked that mysterious element. The word wasn’t inferior in any way, which is what the author is saying that the Scripture says.
The Scripture doesn’t agree with the author’s assessment of logos. The author is not in alignment with the Word of God.
The writer is pointing at two Bible words that are translated into English as “word.”
The writer contrasts LOGOS with RHEMA, indicating that a LOGOS word is ineffective at first, but a RHEMA word is immediately effective to “release” faith. He cites Hebrews 4:2 as a source of this explanation.
…and receive the helmet of salvation, and the sword of the Spirit, which is the word (RHEMA) of God
The Spirit is the one who gives life; the flesh profits nothing. The words (RHEMATA) that I have spoken to you are spirit and are life. [a]RHEMATA is plural of RHEMA.
Having purified your souls by your obedience to the truth for sincere brotherly love, love one another fervently from the heart, because you have been born again, not from perishable seed but imperishable, through the living and enduring word (LOGOS) of God. For “all flesh is like grass, and all its glory like the flower of the grass. The grass withers and the flower falls off, but the word (RHEMA) of the Lord endures forever.” And this is the word (RHEMA) that has been proclaimed to you.
So Pilate said to them, “You take him and judge him according to your law!” The Jews said to him, “It is not permitted for us to kill anyone,” in order that the word (LOGOS) of Jesus would be fulfilled that he had spoken, indicating by what sort of death he was going to die.
Kenneth E. Hagin said,
“Faith is always expressed in words. Faith must be released in words through your mouth. We can see that in all of these Scriptures we have read. When you speak something, that is action.”
The truth is that faith is expressed in obedient works and not by confession. The Book of James contradicts the idea that speaking words is action.
Word of Faith authors appear to agree with the author, saying that LOGOS is the written word and that RHEMA words are faith-filled spoken word that release the creative power of God when spoken.
When the Holy Spirit speaks to you, He quickens a Scripture verse or specific direction to you—a specific word for a specific time and purpose. [b]https://www.rhema.org/index.php?option=com_content&view=article&id=2679:what-is-rhema
The truth is that the New Testament does not demonstrate this distinction. Jesus is called the LOGOS, and he is not the written word. The creative power of RHEMA is a concept that comes from outside the Scriptures and has been substituted for the direct teaching of Scripture.
Consider this official position stated by the Assemblies of God:
There are two major problems with this distinction. First, the distinction is not justified by usage either in the Greek New Testament or in the Septuagint (Greek version of the Old Testament). The words are used synonymously in both. [c]The General Council of the Assemblies of God, Assemblies of God: Position Papers (Springfield, MO: The General Council of the Assemblies of God, 1972–2017).
Proponents of the LOGOS/RHEMA distinction depend upon a partial quotation from W. E. Vine.
rhḗma (ῥῆμα in Greek); that which is spoken, what is uttered in speech or writing;1 an utterance (individually, collectively, or specifically);2 the word by which something is commanded, directed, or enjoined;3 something that is spoken clearly and vividly, in unmistakable terms and in an undeniable language. In the New Testament, the word rhema carries the idea of a quickened word.[d]https://www.rhema.org/index.php?option=com_content&view=article&id=2679:what-is-rhema
Vine includes more information that may be intentionally left out since it does not reinforce the strong distinction need by RHEMA teachers. Vine tells us that RHEMA is not a completely different concept from LOGOS.
The significance of rhema (as distinct from logos) is exemplified in the injunction to take “the sword of the Spirit, which is the word of God,” Eph. 6:17; here the reference is not to the whole Bible as such, but to the individual scripture which the Spirit brings to our remembrance for use in time of need, a prerequisite being the regular storing of the mind with Scripture. [e]W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 683.
On the same page, Vine also gives a definition of LOGOS that includes spoken words.
logos (λόγος) denotes (I) “the expression of thought”… (a) as embodying a conception or idea… (b) a saying or statement… (c) discourse, speech, of instruction. [f]W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 683.
If you care about the authentic Word of God, don’t fall for tricksters that use the RHEMA/LOGOS false distinction that is contrary to the teachings of Scripture. They will want you to believe that this doctrine is original from the Bible, and it is not.
Notes
The oldest song that Christians still sing today is believed to be the “Phos Hilaron” or “Hail Gladdening Light,” a hymn of evening light that is traditionally sung at sunset. This song dates back to at least the 3rd century AD and is still sung by many Christians, especially in the Eastern Orthodox Church. Other early Christian hymns and songs include the “Gloria in Excelsis Deo” and the “Te Deum Laudamus,” both of which date back to the 4th century AD.
This ancient hymn actually uses “hymn” in verb form. The noun is ὕμνος (humnos), and the verb is ὑμνέω (humneo). In Φῶς ἱλαρὸν (Phos Hilaron). the verb takes the form ὑμνεῖσθαι (humneisthai). The ending indicates the infinitive verb is middle voice aorist whatever that means.
Φῶς ἱλαρὸν ἁγίας δόξης, ἀθανάτου Πατρός, οὐρανίου, ἁγίου, μάκαρος, Ἰησοῦ Χριστέ, ἐλθόντες ἐπὶ τὴν ἡλίου δύσιν, ἰδόντες φῶς ἑσπερινόν, ὑμνοῦμεν Πατέρα, Υἱόν, καὶ ἅγιον Πνεῦμα Θεόν. Ἄξιόν σε ἐν πᾶσι καιροῖς, ὑμνεῖσθαι φωναῖς αἰσίαις, Υἱὲ Θεοῦ, ζωὴν ὁ διδούς, Διὸ ὁ κόσμος σὲ δοξάζει.
Hail, gladdening Light, of His pure glory poured
Who is the immortal Father, heavenly, blest,
Holiest of holies, Jesus Christ our Lord!
Now we are come to the sun’s hour of rest;
The lights of evening round us shine;
We hymn the Father, Son, and Holy Spirit divine!
Worthiest art thou at all times to be sung
With undefiled tongue, Son of our God, giver of life, alone;
Therefore in all the world thy glories, Lord, they own.
Phos Hilaron (Φῶς ἱλαρὸν) is an ancient Christian hymn originally written in Koine Greek. The hymn is known in English as ‘Hail Gladdening Light,’ or ‘O Gladsome Light.’ It is the earliest known Christian hymn, recorded outside of the Bible, that is still being used today. The hymn is featured in the Vespers of the Orthodox Church.
The song is first recorded by an unknown author in the Constitutiones Apostolicae which was written in the late 3rd or early 4th century A.D. It is found in a collection of songs to be sung in the morning, in the evening, before meals, and at candle lighting. Phos Hilaron is to be sung at the lighting of candles in the evening and so is sometimes known as the ‘Candle-light Hymn’. Despite some of the words to the other three songs being from Scripture or in one case dated to around 150 AD, Phos Hilaron is the first to be considered an actual hymn in the modern sense. It is certainly the first complete example. It is far more rhythmic than the others and is divided into twelve verses varying between five, six, eight, nine, ten and eleven syllables a verse. Basil the Great (ca. 330 – January 1, 379) spoke of the singing of the Phos Hilaron as a cherished tradition of the church, the hymn being already considered old in his day (though some attribute the composition of the song to St Basil himself).
At that time in Jerusalem a candle was kept perpetually burning in the empty tomb of Christ, its glow a symbol of the living light of Jesus. As Christians gathered to worship the hymn was sung and, in a tradition known as the lighting of the lamps, the candle was brought forth from the tomb, its bright, solitary flame calling the church to celebrate the risen Lord.
Athenogenes, a saint of unknown date but is commemorated 16th July, is believed by some to have composed this hymn on the way to being martyred. He is often depicted as an elderly bishop with the executioner’s arm paralyzed until the saint has completed his song. The Roman Martyrology states: “In Pontus, the birthday of Saint Athenogenes, [is celebrated, he was] an aged theologian, who, when about to consummate his martyrdom by fire, sang a hymn of joy, which he left in writing to his disciples.” He is probably identical to the bishop who suffered at Sebaste, Armenia, with ten disciples under Diocletian on July 16; therefore estimating his death as around 305 A.D. However, Basil the Great notes the “ancient form” of this hymn, states it comes from antiquity, and states that it is of unknown origin immediately prior to mentioning the story of “the Hymn of Athenogenes, which, as he was hurrying on to his perfecting by fire, he left as a kind of farewell gift to his friends.” Basil the Great is clearly stating that Athenogenes wrote a different hymn, which scholars believe to be “Δόξα ἐν ὑψίστοις” (Glory to God in the highest), a.k.a. the Great Doxology. [a]https://orthodoxwiki.org/Phos_Hilaron
Basil wrote:
I will now adduce another piece of evidence which might perhaps seem insignificant, but because of its antiquity must in nowise be omitted by a defendant who is indicted on a charge of innovation. It seemed fitting to our fathers not to receive the gift of the light at eventide in silence, but, on its appearing, immediately to give thanks. Who was the author of these words of thanksgiving at the lighting of the lamps, we are not able to say. The people, however, utter the ancient form, and no one has ever reckoned guilty of impiety those who say “We praise Father, Son, and God’s Holy Spirit.”
(Ps. 141. was called ὁ ἐπιλύχνιος ψαλμός (Ap. Const. viii. 35). In the Vespers of the Eastern Church an evening hymn is sung, translated in D.C.A. i. 634, “Joyful Light of the holy glory of the immortal Father, the heavenly, the holy, the blessed Jesus Christ, we having come to the setting of the sun and beholding the evening light, praise God, Father, Son, and Holy Ghost. It is meet at all times that thou shouldest be hymned with auspicious voices, Son of God, Giver of Life: wherefore the world glorifieth thee.”)
And if any one knows the Hymn of Athenogenes, (identified by some with two early hymns, Δόξα ἐν ὑψίστοις, and φῶς ἱλαρόν) which, as he was hurrying on to his perfecting by fire, he left as a kind of farewell gift (The MSS. vary between ἐξιτήριον and ἀλεξιτήριον, farewell gift and amulet or charm. In Ep. cciii. 229 Basil says that our Lord gave His disciples peace as an ἐξιτήριον δῶρον, using the word, but in conjunction with δῶρον. Greg. Naz., Orat. xiv. 223 speaks of our Lord leaving peace “ὥσπερ ἄλλο τι ἐξιτήριον.”) to his friends, he knows the mind of the martyrs as to the Spirit. On this head I shall say no more. [b]Basil of Caesarea, “The Book of Saint Basil on the Spirit,” in St. Basil: Letters and Select Works, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson, vol. 8, A Select Library of the … Continue reading
[c]This article includes some content created using OpenAI’s ChatGPT
Notes
Someone recently heard a preacher on the radio. The preacher used the passage in Daniel 11 to prove that the Antichrist will be a homosexual.
Click this link for entire chapter on Bible Gateway. Let’s read Daniel 11: 37 in a few English translations for comparison of interpretation.
(KJV) Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.
(NASB 2020) And he will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will boast against them all.
(ESV) He shall pay no attention to the gods of his fathers, or to the one beloved by women. He shall not pay attention to any other god, for he shall magnify himself above all.
(LEB) He will not pay respect to the gods of his ancestors, or to the darling of women, and not to any god will he pay respect, for he will consider himself great over all gods.
Daniel 11:37 is about a man that is not influenced by the feelings expressed by women.
If you have been falsely accused of something that you did not do, forgive the accuser. Drop the offense. Refuse to be personally offended by personal remarks. If you are emotionally hurting or angry, you may not be listening, you may not be able to identify the hypocrisy that has been exposed (because exposing hypocrisy is a good thing), you may be tempted to respond in kind (to attack the person that attacked you)
Proverbs 19:11. Good sense makes one slow to anger, and it is his glory to overlook an offense.
It is not necessary to say aloud to your accuser that you forgive them unless you hope to prolong a meaningless argument.
Tell the accuser that they are right. The behavior was sinful and “unChristlike.”
If the accusation of hypocrisy is true about you, apologize for disobeying Jesus and for
misrepresenting the true message of Christ. Then go, and sin no more.
If the accusation of hypocrisy is about someone else, apologize on behalf of the other person. Tell the accuser that Jesus has been misrepresented. You will not be apologizing for Jesus or for behavior approved by Jesus. You will be apologizing on behalf of a person that claimed to be a Christian while they behaved in a way that was contrary to the teachings of Jesus.
Do not make excuses for disobedience to Jesus. Just admit that it was wrong and should never have been done by a follower of Jesus.
Thank the accuser for their help to identify bad behavior by Christians. The greater picture will show that this will help reduce hypocrisy and Jesus will be glorified in better ways.
It makes no difference if your accuser was trying to harm you or help you, if the accusation is true, sin was called out, and Christlike behavior was encouraged. The goal of life is to live like Jesus.