Threshold Covenant
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Table Of Contents
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A History of Passover vs. Easter
“He said to them, ‘All too well you reject the commandment of God, that you may keep your tradition.’” Mark 7:9
In the modern evangelical church, there are three days of special significance– Christmas, Easter, and the weekly Sunday “worship day”. Many Christians do not know how these days came to be of special significance – they simply assume that they have always been – and that celebrating Christmas, Easter, and Sunday “worship” are orthodox (note 1). Most Christians do not know that these days were not celebrated by the early church and there is no biblical basis for them – but instead they were established later in church history by the Catholic Church. Even the Roman Catholic Church does not claim these days as biblical – but rather that the Church had the authority to establish them. (note 2)
There is nothing wrong with keeping traditions in and of themselves. The danger comes when we declare our traditions as “God-given” – or even replace God-given commands with man-made traditions. So as not to be found following the “traditions of men” which oppose God’s Word, we need to reexamine what is indeed orthodox and biblical regarding what is commonly called “Easter”.
First, it should be noted that the word “Easter” is not found in the Bible (note 3). The origins of the word “Easter” are quite clear. This Anglo-Saxon word is derived from the ancient eastern religion of Ishtar. In ancient Babel, Nimrod (note 4) was married to Queen Semiramis. After Nimrod died, Semiramis declared Nimrod to be the Sun-god. Various cultures thereafter called him Baal, Bel, Molech etc. Semiramis named herself Ishtar (pronounced: eestar) and claimed to be a goddess (other cultures adopted this and called her Astarte, Osaris, Wife of Baal, Ashtaroth or Ashtoreth, or Queen of Heaven (note 5)). Semiramis gave birth to a son she named Tammuz (note 6), who she claimed was fatherless, and was in fact Nimrod reborn. When Tammuz was killed by a wild boar, Semiramis claimed that he was resurrected each spring in the trees and flowers on the first sun-day, after the first full moon of the spring. Semiramis declared that those worshipping Tammuz should fast for 40 days prior to the celebration of the day of Tammuz’ resurrection – a day known as “Easter”. From this ancient mystery religion it is quite easy to see the pagan origins of Lent and Easter. Satan prepared a counterfeit to confuse men – but God’s calendar had Feasts called “Passover” and “Unleavened Bread” that would not be tied to the sun – and thereby remain distinct.
In the middle of the Second Century, there was a controversy raging among the followers of Jesus. It became known as the “Quartodeciman Controversy”. There were essentially two competing times to commemorate the death and Resurrection of Jesus. Early in the Second Century, there were a number of church leaders who began moving away from all things that appeared Jewish. In commemorating the death of Jesus, the church in Rome had begun to distance itself from relating this event to the Jewish Passover and instead began to time the celebration of the Resurrection of Jesus to coincide with the pagan rites of Attis (Roman variation of Tammuz). The Asian churches still were holding to the practice of commemorating the death of Jesus (and therefore the timing of His Resurrection) on the 14th day of the month of Abib. The word “quartodeciman” means “fourteenth”. The Asian churches were still keeping the Hebrew Feasts of Passover and Unleavened Bread as a part of their celebrations surrounding the Resurrection.
In an effort to resolve the differences between the churches in Asia Minor, and the churches in the West (led by Rome), Polycarp, a student of the Apostle John and a bishop in Smyrna traveled to Rome to confer with Anicetus the bishop in Rome. The churches of Asia were following the practices of the Apostle John and the other Apostles in celebrating the Resurrection in relationship to the 14th of Abib. Anicetus, on the other hand was beginning a movement which sought to abandon all things that appeared “Jewish”. The meeting left the issue unresolved.
At the end of the Second Century, Victor, the bishop of Rome began to threaten other Church leaders in an attempt to get them to abandon Passover in favor of the Roman Easter celebration as a means to celebrate the Resurrection of Jesus. Polycrates, the bishop of Ephesus, wrote to Victor his response to these threats.
“We for our part keep the day [14th of Abib = Passover] scrupulously, without addition or subtraction. For in Asia great luminaries sleep who shall rise again on the day of the Lord's advent, when He is coming with glory from heaven and shall search out all His saints – such as Philip... there is John, who lent back on the Lord's breast… there is Polycarp, bishop and martyr… All these kept the fourteenth day of the month as the beginning of the Paschal Festival [Passover], in accordance with the Gospel, not deviating in the least but following the rule of the Faith. Last of all, I too, Polycrates, the least of you all… and my family has always kept the day when the people put away the leaven [Feast of Unleavened Bread]. So I, my friends, after spending sixty-five years in the Lord's service and conversing with Christians from all parts of the world, and going carefully through all Holy Scripture, and not scared of threats. Better people than I have said: 'We must obey God rather than men'." (note 7)
The controversy worsened until the Council of Nicea in 325 CE. The Council of Nicea was ordered by Emperor Constantine to resolve various “disputes” that existed in the Church – including whether the Passover or Easter should be celebrated. Constantine was a pagan who claimed to be a “Christian” and yet introduced many pagan influences into the church. In his order from the Council of Nicea he said:
“Constantine, August, to the churches… When the question arose concerning the most holy day of Easter, it was decreed by common consent to be expedient, that this festival should be celebrated on the same day by all, in every place. …it seemed to every one a most unworthy thing that we should follow the custom of the Jews in the celebration of this most holy solemnity, who, polluted wretches having stained their hands with a nefarious crime, are justly blinded in their minds. It is fit, therefore, that, rejecting the practice of this people, we should perpetuate to all future ages the celebration of this rite, in a more legitimate order, which we have kept from the first day of our Lord’s passion even to the present times. Let us then have nothing in common with the most hostile rabble of the Jews.” (note 8)
Hence, the “Christian” celebration of Easter, and the dating thereof was created out of whole cloth by order of the Roman Emperor Constantine through a ruling council of the Catholic Church. An Easter celebration of course was not new – it had been celebrated by pagans for thousands of years. Constantine claimed that this had always been the practice of the church, even though this ruling was meant to bring an end to the Quartodeciman practice of celebrating the Passover.
In the Council of Laodicea in 364 CE, the Church Council took even more strident steps. They considered all those who celebrated Passover (note 9) as well as those who rested on the Sabbath (note 10) to be heretics because they adhered to “Jewish” dates.
In the Church’s official actions at the Council of Nicea and the later Council of Laodicea, it is of special interest that a prime motivation for establishing “Easter” as a replacement in practice and dating from Passover was a desire to abandon all things “Jewish”. Unfortunately, they failed to remember Jesus’ words in John 4:22, "salvation is of the Jews” – and the fact that Jesus Himself was and is a Jew. In Church documents from early in the Second Century up until now, there has been a strong anti-Semitic bent. In their hatred of the Jews, they abandoned Scripture and established their own system.
If we are to examine and hold to orthodoxy, we need to be mindful of what Scripture says. Scripture is quite clear regarding the Resurrection, and the timing of it. It all started with a picture… the picture of deliverance from bondage, the exodus from Egypt. The Feast of Passover and the associated Feast of Unleavened Bread commemorate how God delivered the Israelites from bondage in Egypt. God commanded that they keep these Feasts along with others in Leviticus 23. Passover was to be a calendar marker for God’s people – found in the starting month of God’s calendar. In fact, in the detailing of the seven Feasts in Leviticus, they are not called the“Feasts of Israel” – but rather the “Feasts of the LORD”.
In God’s calendar, Passover [Pesach] was celebrated first, then immediately thereafter the Feast of Unleavened Bread [Hag HaMatzot]. In the midst of the Feast of Unleavened Bread (seven days long), was found the Feast of First Fruits [Bikurim]. From that date counting fifty days (or plus 49 days) was to be Pentecost [Shavuot]. If one looks at the dating for these biblical Feasts, you can quickly see the events of Matthew, Mark, Luke, John and Acts. In fact, the Gospel of John uses the seven as its date references. The Gospels make it quite clear that the events at the end of the earthly ministry of Jesus were not just coincidentally related to the Feasts of Leviticus 23 – but that they were by God’s design a picture of the events of the ministry of the Messiah Jesus. It all began that year with the month of Abib. The Feasts were all based upon the new moon – beginning the cycle with the new moon of the “first month” (Abib). Therefore, it is always exactly 185 days from Passover to the last day of the Feast of Tabernacles (Sukkot). The connections between the Feasts of the LORD in Leviticus 23 and the Gospel accounts are amazing:
1. On the 10th of Abib the people were to choose a lamb that they would then use later in the week to be their Passover lamb (Exodus 12). It must be a male lamb without blemish. It was to be examined for the next four days in order to be sure it was suitable and without blemish. This most likely coincided with Jesus’ journey from Bethany to Jerusalem (a short distance) described in John 12. By the First Century, it was common to interchange the words “Passover” and “Unleavened Bread” when describing these Feasts since they occurred at the same time. Thus what is referred to as Jesus' “Triumphal Entry” into Jerusalem was on the 10th of Abib. Luke 19:37-47 records that Jesus spent the next 4 days teaching in the Temple – to satisfy the 4 days of examination of the Passover Lamb.
2. On the 14th of Abib the people were to kill the chosen lamb “between the evenings” – in Hebrew reckoning of days, the day begins at sunset and ends at the next sunset. The day is then divided into sections. “Between the evenings” was a term to refer to the afternoon. Thus to be precise, the practice was to kill the Passover lamb between 3:00PM and 6:00PM. On that first Passover in Egypt, the blood of the lamb was then put upon the door post of each home – as a sign for the Angel of the LORD to “pass over” that home and not take the life of the first born. Then at sunset, the lamb was to be eaten by the family of each household. John 19:14 records that the day that Jesus was crucified was the “Preparation Day of the Passover”. This coincides with the afternoon of the 14th of Abib. Matthew 27:46 says that Jesus died at the “ninth hour” which would coincide with the very hour that thousands of “Passover lambs” were being slain in the Temple – around 3:00PM on the 14th of Abib.
3. After the sunset of 14th of Abib it became the 15th of Abib (remember, Hebrew dates begin and end at sunset). This was the first day of Unleavened Bread. According to Leviticus 23:6-7, the first day of the Feast of Unleavened Bread (15th of Abib) was to be a “Sabbath”. This is in addition to the normal weekly Sabbath (This is why many read the Gospel accounts and automatically assume that Jesus was crucified on Friday, because it says the next day was a Sabbath). Jesus was laid in a tomb before sunset on the 14th of Abib. In Matthew 12:40 Jesus said that He would be “three days and three nights in the heart of the earth”. People approaching the question of when Jesus was crucified from a traditional perspective argue that from Friday to Sunday is “parts of three days” – and yet cannot account for “three nights”. The predisposition to simply accept a tradition has blinded many to the fact that these important dates are not “days of the week” but “days of the month”. In fact, there is very little mention of days of the week in Scripture except references to the weekly Sabbath. However, if one insists on developing a “days of the Passion week” timeline, Friday does not work in the Leviticus 23 calendar – it would have to be Thursday instead. He spent 3 days and nights in the grave, and the women had to wait after the "sabbath" to take the spices for his body, as it would be against the Torah to perform that on any Sabbath. Since Friday was a special Sabbath (1st day of Unleavened Bread per above) and Saturday was the normal weekly Sabbath, they had to wait until the first day of the week, Sunday. (Which started at sundown on Saturday). This results in parts of 3 days and 3 nights (Thursday and night, Friday and night, Saturday and night).
4. Hidden within the week of the Feast of Unleavened Bread described in Leviticus 23, is the Feast of First Fruits. It was an extremely important day within the Feast week. It was the starting day for counting to when Pentecost would occur 50 days later. It was the day to give thanks for the beginning of the harvest. Leviticus 23:10-11 tells us that this Feast was to be on the day after the Sabbath of the week of Unleavened Bread. There is a question among scholars whether this meant the day after the normal weekly Sabbath (Sunday) or the day after the special “Sabbath” on the 15th of Abib. The Gospels record that Jesus was raised from the dead early (before dawn) on the “first day” of the week. 1 Corinthians 15:20 shows us the connection between Resurrection Day and the Leviticus 23 Feast of First Fruits.
“But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.”
1 Corinthians 15:20
5. Beginning with the Feast of First Fruits, 50 days were counted out – and the 50th day was to be a Feast – the Feast of Pentecost. Pentecost was one of three Feasts that God commanded all His people to go up to “the place where His Name dwelled” (in this case the Temple in Jerusalem). In Acts 2:1 we read that there were a huge number of Jews present in Jerusalem for the Feast of Pentecost when God sent the Holy Spirit in power upon His waiting Apostles – on the 50th day after the Feast of First Fruits – bringing in a harvest of souls.
The first four Feasts of the LORD from Leviticus 23 provides an actual timetable for the events surrounding the last week of Jesus’ ministry and the sending of the power of the Holy Spirit – down to the events occurring on the very day. Is there any doubt then that we should be concerned to not replace those commemorative times with ones of our own choosing – or of the decree of man? We need to be most concerned about the history of the name and dating for the pagan festival called “Easter” – and not use it to replace the biblical Feasts and dating of the Resurrection of Jesus. We should focus on all three of the Feasts during this week of commemoration – after all, Scripture gives a reason for these Feasts: they are teaching aids. Passover shows us how only the perfect Lamb of God (Jesus) can provide the innocent blood to apply to the “posts” – in order that the wrath of God not be visited on us. The Feast of Unleavened Bread shows us that Jesus was without sin – without pride – and calls us to live lives that are modeled upon that principle. Leaven is a biblical picture of pride and sin. First Fruits gives us the sure hope that Jesus is the first of the harvest – and that just as He was raised from the dead, as well as the others spoken of in Mathew 27: 52-53 – so we all will follow after Him.
“Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover [Pesach Lamb], was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:7-8
There is honest debate about what day it best to celebrate the Passover meal in a way consistent with Leviticus 23. Many believe that it should be done at sunset on the 14th of Abib. Because the Gospel of John seems to indicate that Jesus and His disciples celebrated a last meal the night before, some like to celebrate a Seder (Passover meal) at sunset on the 13th of Abib and then again at sunset on the 14th of Abib. Both of these positions are attempts to find precisely what Scripture says and act accordingly – instead of blindly following traditions that replace and obscure the truth.
So, all have to decide whether they will follow Anicetus and Constantine for the sake of being "un-Jewish", just because that is what they were taught, or Polycrates, Phillip, Polycarp and the Apostles. The decision today is no different than the one they had to make in the 2nd century. Indeed, Constantine was right about one thing, he did "perpetuate to all future ages (including this one) the celebration of this rite" (Easter instead of Passover and Unleavened Bread.)
Regardless of what we choose to do with celebrating Passover on the 13th and/or 14th of Abib, let’s leave
“Easter” for those who know no better – instead, let’s keep the Feasts!
1 As in, the original practice and beliefs of First Century believers in accordance with Scripture
2 The Convert’s Catechism of Catholic Doctrine by Peter Geiermann, 1957 ed. B. Herder Book Co., St. Louis;
1930 pp37-38: “Question: Which is the Sabbath day? Answer: Saturday is the Sabbath day. Question: Why do
we observe Sunday instead of Saturday? Answer: We observe Sunday instead of Saturday because the
Catholic Church, in the Council of Laodicea (A.D. 336) transferred the solemnity from Saturday to Sunday.”
3 In the King James Version, the English word “Easter” is found in Acts 12:4, but the translators chose this word
even though the Greek word used here is Pascha, which is an adaptation of the Hebrew word Pesach
[Passover].
4 Genesis 10:8-10
5 Jeremiah 7:18 – baking cakes for the “Queen of Heaven” began thousands of years ago, and continues to this
day – on what is called “Good Friday”
6 Ezekiel 8:13-16
7 Eusebius, The History of the Church from Christ to Constantine, p.231
8 A Historical View of The Council of Nice; with by Rev. Isaac Boyle, D.D.; T Mason and G Lane, New York,
1839; pp. 51-54
9 From Council of Laodicea, Canon 7
10 From Council of Laodicea, Canon 29: "… must not Judaize by resting on the Sabbath [seventh day], but must work on that day…)
Article from: http://www.bereansonline.org/studies/returntopassover.pdf (edited by the author of this site for clarification)
In the modern evangelical church, there are three days of special significance– Christmas, Easter, and the weekly Sunday “worship day”. Many Christians do not know how these days came to be of special significance – they simply assume that they have always been – and that celebrating Christmas, Easter, and Sunday “worship” are orthodox (note 1). Most Christians do not know that these days were not celebrated by the early church and there is no biblical basis for them – but instead they were established later in church history by the Catholic Church. Even the Roman Catholic Church does not claim these days as biblical – but rather that the Church had the authority to establish them. (note 2)
There is nothing wrong with keeping traditions in and of themselves. The danger comes when we declare our traditions as “God-given” – or even replace God-given commands with man-made traditions. So as not to be found following the “traditions of men” which oppose God’s Word, we need to reexamine what is indeed orthodox and biblical regarding what is commonly called “Easter”.
First, it should be noted that the word “Easter” is not found in the Bible (note 3). The origins of the word “Easter” are quite clear. This Anglo-Saxon word is derived from the ancient eastern religion of Ishtar. In ancient Babel, Nimrod (note 4) was married to Queen Semiramis. After Nimrod died, Semiramis declared Nimrod to be the Sun-god. Various cultures thereafter called him Baal, Bel, Molech etc. Semiramis named herself Ishtar (pronounced: eestar) and claimed to be a goddess (other cultures adopted this and called her Astarte, Osaris, Wife of Baal, Ashtaroth or Ashtoreth, or Queen of Heaven (note 5)). Semiramis gave birth to a son she named Tammuz (note 6), who she claimed was fatherless, and was in fact Nimrod reborn. When Tammuz was killed by a wild boar, Semiramis claimed that he was resurrected each spring in the trees and flowers on the first sun-day, after the first full moon of the spring. Semiramis declared that those worshipping Tammuz should fast for 40 days prior to the celebration of the day of Tammuz’ resurrection – a day known as “Easter”. From this ancient mystery religion it is quite easy to see the pagan origins of Lent and Easter. Satan prepared a counterfeit to confuse men – but God’s calendar had Feasts called “Passover” and “Unleavened Bread” that would not be tied to the sun – and thereby remain distinct.
In the middle of the Second Century, there was a controversy raging among the followers of Jesus. It became known as the “Quartodeciman Controversy”. There were essentially two competing times to commemorate the death and Resurrection of Jesus. Early in the Second Century, there were a number of church leaders who began moving away from all things that appeared Jewish. In commemorating the death of Jesus, the church in Rome had begun to distance itself from relating this event to the Jewish Passover and instead began to time the celebration of the Resurrection of Jesus to coincide with the pagan rites of Attis (Roman variation of Tammuz). The Asian churches still were holding to the practice of commemorating the death of Jesus (and therefore the timing of His Resurrection) on the 14th day of the month of Abib. The word “quartodeciman” means “fourteenth”. The Asian churches were still keeping the Hebrew Feasts of Passover and Unleavened Bread as a part of their celebrations surrounding the Resurrection.
In an effort to resolve the differences between the churches in Asia Minor, and the churches in the West (led by Rome), Polycarp, a student of the Apostle John and a bishop in Smyrna traveled to Rome to confer with Anicetus the bishop in Rome. The churches of Asia were following the practices of the Apostle John and the other Apostles in celebrating the Resurrection in relationship to the 14th of Abib. Anicetus, on the other hand was beginning a movement which sought to abandon all things that appeared “Jewish”. The meeting left the issue unresolved.
At the end of the Second Century, Victor, the bishop of Rome began to threaten other Church leaders in an attempt to get them to abandon Passover in favor of the Roman Easter celebration as a means to celebrate the Resurrection of Jesus. Polycrates, the bishop of Ephesus, wrote to Victor his response to these threats.
“We for our part keep the day [14th of Abib = Passover] scrupulously, without addition or subtraction. For in Asia great luminaries sleep who shall rise again on the day of the Lord's advent, when He is coming with glory from heaven and shall search out all His saints – such as Philip... there is John, who lent back on the Lord's breast… there is Polycarp, bishop and martyr… All these kept the fourteenth day of the month as the beginning of the Paschal Festival [Passover], in accordance with the Gospel, not deviating in the least but following the rule of the Faith. Last of all, I too, Polycrates, the least of you all… and my family has always kept the day when the people put away the leaven [Feast of Unleavened Bread]. So I, my friends, after spending sixty-five years in the Lord's service and conversing with Christians from all parts of the world, and going carefully through all Holy Scripture, and not scared of threats. Better people than I have said: 'We must obey God rather than men'." (note 7)
The controversy worsened until the Council of Nicea in 325 CE. The Council of Nicea was ordered by Emperor Constantine to resolve various “disputes” that existed in the Church – including whether the Passover or Easter should be celebrated. Constantine was a pagan who claimed to be a “Christian” and yet introduced many pagan influences into the church. In his order from the Council of Nicea he said:
“Constantine, August, to the churches… When the question arose concerning the most holy day of Easter, it was decreed by common consent to be expedient, that this festival should be celebrated on the same day by all, in every place. …it seemed to every one a most unworthy thing that we should follow the custom of the Jews in the celebration of this most holy solemnity, who, polluted wretches having stained their hands with a nefarious crime, are justly blinded in their minds. It is fit, therefore, that, rejecting the practice of this people, we should perpetuate to all future ages the celebration of this rite, in a more legitimate order, which we have kept from the first day of our Lord’s passion even to the present times. Let us then have nothing in common with the most hostile rabble of the Jews.” (note 8)
Hence, the “Christian” celebration of Easter, and the dating thereof was created out of whole cloth by order of the Roman Emperor Constantine through a ruling council of the Catholic Church. An Easter celebration of course was not new – it had been celebrated by pagans for thousands of years. Constantine claimed that this had always been the practice of the church, even though this ruling was meant to bring an end to the Quartodeciman practice of celebrating the Passover.
In the Council of Laodicea in 364 CE, the Church Council took even more strident steps. They considered all those who celebrated Passover (note 9) as well as those who rested on the Sabbath (note 10) to be heretics because they adhered to “Jewish” dates.
In the Church’s official actions at the Council of Nicea and the later Council of Laodicea, it is of special interest that a prime motivation for establishing “Easter” as a replacement in practice and dating from Passover was a desire to abandon all things “Jewish”. Unfortunately, they failed to remember Jesus’ words in John 4:22, "salvation is of the Jews” – and the fact that Jesus Himself was and is a Jew. In Church documents from early in the Second Century up until now, there has been a strong anti-Semitic bent. In their hatred of the Jews, they abandoned Scripture and established their own system.
If we are to examine and hold to orthodoxy, we need to be mindful of what Scripture says. Scripture is quite clear regarding the Resurrection, and the timing of it. It all started with a picture… the picture of deliverance from bondage, the exodus from Egypt. The Feast of Passover and the associated Feast of Unleavened Bread commemorate how God delivered the Israelites from bondage in Egypt. God commanded that they keep these Feasts along with others in Leviticus 23. Passover was to be a calendar marker for God’s people – found in the starting month of God’s calendar. In fact, in the detailing of the seven Feasts in Leviticus, they are not called the“Feasts of Israel” – but rather the “Feasts of the LORD”.
In God’s calendar, Passover [Pesach] was celebrated first, then immediately thereafter the Feast of Unleavened Bread [Hag HaMatzot]. In the midst of the Feast of Unleavened Bread (seven days long), was found the Feast of First Fruits [Bikurim]. From that date counting fifty days (or plus 49 days) was to be Pentecost [Shavuot]. If one looks at the dating for these biblical Feasts, you can quickly see the events of Matthew, Mark, Luke, John and Acts. In fact, the Gospel of John uses the seven as its date references. The Gospels make it quite clear that the events at the end of the earthly ministry of Jesus were not just coincidentally related to the Feasts of Leviticus 23 – but that they were by God’s design a picture of the events of the ministry of the Messiah Jesus. It all began that year with the month of Abib. The Feasts were all based upon the new moon – beginning the cycle with the new moon of the “first month” (Abib). Therefore, it is always exactly 185 days from Passover to the last day of the Feast of Tabernacles (Sukkot). The connections between the Feasts of the LORD in Leviticus 23 and the Gospel accounts are amazing:
1. On the 10th of Abib the people were to choose a lamb that they would then use later in the week to be their Passover lamb (Exodus 12). It must be a male lamb without blemish. It was to be examined for the next four days in order to be sure it was suitable and without blemish. This most likely coincided with Jesus’ journey from Bethany to Jerusalem (a short distance) described in John 12. By the First Century, it was common to interchange the words “Passover” and “Unleavened Bread” when describing these Feasts since they occurred at the same time. Thus what is referred to as Jesus' “Triumphal Entry” into Jerusalem was on the 10th of Abib. Luke 19:37-47 records that Jesus spent the next 4 days teaching in the Temple – to satisfy the 4 days of examination of the Passover Lamb.
2. On the 14th of Abib the people were to kill the chosen lamb “between the evenings” – in Hebrew reckoning of days, the day begins at sunset and ends at the next sunset. The day is then divided into sections. “Between the evenings” was a term to refer to the afternoon. Thus to be precise, the practice was to kill the Passover lamb between 3:00PM and 6:00PM. On that first Passover in Egypt, the blood of the lamb was then put upon the door post of each home – as a sign for the Angel of the LORD to “pass over” that home and not take the life of the first born. Then at sunset, the lamb was to be eaten by the family of each household. John 19:14 records that the day that Jesus was crucified was the “Preparation Day of the Passover”. This coincides with the afternoon of the 14th of Abib. Matthew 27:46 says that Jesus died at the “ninth hour” which would coincide with the very hour that thousands of “Passover lambs” were being slain in the Temple – around 3:00PM on the 14th of Abib.
3. After the sunset of 14th of Abib it became the 15th of Abib (remember, Hebrew dates begin and end at sunset). This was the first day of Unleavened Bread. According to Leviticus 23:6-7, the first day of the Feast of Unleavened Bread (15th of Abib) was to be a “Sabbath”. This is in addition to the normal weekly Sabbath (This is why many read the Gospel accounts and automatically assume that Jesus was crucified on Friday, because it says the next day was a Sabbath). Jesus was laid in a tomb before sunset on the 14th of Abib. In Matthew 12:40 Jesus said that He would be “three days and three nights in the heart of the earth”. People approaching the question of when Jesus was crucified from a traditional perspective argue that from Friday to Sunday is “parts of three days” – and yet cannot account for “three nights”. The predisposition to simply accept a tradition has blinded many to the fact that these important dates are not “days of the week” but “days of the month”. In fact, there is very little mention of days of the week in Scripture except references to the weekly Sabbath. However, if one insists on developing a “days of the Passion week” timeline, Friday does not work in the Leviticus 23 calendar – it would have to be Thursday instead. He spent 3 days and nights in the grave, and the women had to wait after the "sabbath" to take the spices for his body, as it would be against the Torah to perform that on any Sabbath. Since Friday was a special Sabbath (1st day of Unleavened Bread per above) and Saturday was the normal weekly Sabbath, they had to wait until the first day of the week, Sunday. (Which started at sundown on Saturday). This results in parts of 3 days and 3 nights (Thursday and night, Friday and night, Saturday and night).
4. Hidden within the week of the Feast of Unleavened Bread described in Leviticus 23, is the Feast of First Fruits. It was an extremely important day within the Feast week. It was the starting day for counting to when Pentecost would occur 50 days later. It was the day to give thanks for the beginning of the harvest. Leviticus 23:10-11 tells us that this Feast was to be on the day after the Sabbath of the week of Unleavened Bread. There is a question among scholars whether this meant the day after the normal weekly Sabbath (Sunday) or the day after the special “Sabbath” on the 15th of Abib. The Gospels record that Jesus was raised from the dead early (before dawn) on the “first day” of the week. 1 Corinthians 15:20 shows us the connection between Resurrection Day and the Leviticus 23 Feast of First Fruits.
“But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.”
1 Corinthians 15:20
5. Beginning with the Feast of First Fruits, 50 days were counted out – and the 50th day was to be a Feast – the Feast of Pentecost. Pentecost was one of three Feasts that God commanded all His people to go up to “the place where His Name dwelled” (in this case the Temple in Jerusalem). In Acts 2:1 we read that there were a huge number of Jews present in Jerusalem for the Feast of Pentecost when God sent the Holy Spirit in power upon His waiting Apostles – on the 50th day after the Feast of First Fruits – bringing in a harvest of souls.
The first four Feasts of the LORD from Leviticus 23 provides an actual timetable for the events surrounding the last week of Jesus’ ministry and the sending of the power of the Holy Spirit – down to the events occurring on the very day. Is there any doubt then that we should be concerned to not replace those commemorative times with ones of our own choosing – or of the decree of man? We need to be most concerned about the history of the name and dating for the pagan festival called “Easter” – and not use it to replace the biblical Feasts and dating of the Resurrection of Jesus. We should focus on all three of the Feasts during this week of commemoration – after all, Scripture gives a reason for these Feasts: they are teaching aids. Passover shows us how only the perfect Lamb of God (Jesus) can provide the innocent blood to apply to the “posts” – in order that the wrath of God not be visited on us. The Feast of Unleavened Bread shows us that Jesus was without sin – without pride – and calls us to live lives that are modeled upon that principle. Leaven is a biblical picture of pride and sin. First Fruits gives us the sure hope that Jesus is the first of the harvest – and that just as He was raised from the dead, as well as the others spoken of in Mathew 27: 52-53 – so we all will follow after Him.
“Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover [Pesach Lamb], was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:7-8
There is honest debate about what day it best to celebrate the Passover meal in a way consistent with Leviticus 23. Many believe that it should be done at sunset on the 14th of Abib. Because the Gospel of John seems to indicate that Jesus and His disciples celebrated a last meal the night before, some like to celebrate a Seder (Passover meal) at sunset on the 13th of Abib and then again at sunset on the 14th of Abib. Both of these positions are attempts to find precisely what Scripture says and act accordingly – instead of blindly following traditions that replace and obscure the truth.
So, all have to decide whether they will follow Anicetus and Constantine for the sake of being "un-Jewish", just because that is what they were taught, or Polycrates, Phillip, Polycarp and the Apostles. The decision today is no different than the one they had to make in the 2nd century. Indeed, Constantine was right about one thing, he did "perpetuate to all future ages (including this one) the celebration of this rite" (Easter instead of Passover and Unleavened Bread.)
Regardless of what we choose to do with celebrating Passover on the 13th and/or 14th of Abib, let’s leave
“Easter” for those who know no better – instead, let’s keep the Feasts!
1 As in, the original practice and beliefs of First Century believers in accordance with Scripture
2 The Convert’s Catechism of Catholic Doctrine by Peter Geiermann, 1957 ed. B. Herder Book Co., St. Louis;
1930 pp37-38: “Question: Which is the Sabbath day? Answer: Saturday is the Sabbath day. Question: Why do
we observe Sunday instead of Saturday? Answer: We observe Sunday instead of Saturday because the
Catholic Church, in the Council of Laodicea (A.D. 336) transferred the solemnity from Saturday to Sunday.”
3 In the King James Version, the English word “Easter” is found in Acts 12:4, but the translators chose this word
even though the Greek word used here is Pascha, which is an adaptation of the Hebrew word Pesach
[Passover].
4 Genesis 10:8-10
5 Jeremiah 7:18 – baking cakes for the “Queen of Heaven” began thousands of years ago, and continues to this
day – on what is called “Good Friday”
6 Ezekiel 8:13-16
7 Eusebius, The History of the Church from Christ to Constantine, p.231
8 A Historical View of The Council of Nice; with by Rev. Isaac Boyle, D.D.; T Mason and G Lane, New York,
1839; pp. 51-54
9 From Council of Laodicea, Canon 7
10 From Council of Laodicea, Canon 29: "… must not Judaize by resting on the Sabbath [seventh day], but must work on that day…)
Article from: http://www.bereansonline.org/studies/returntopassover.pdf (edited by the author of this site for clarification)
What Americans Believe About Universalism and Pluralism
Most Americans believe they, themselves, will go to heaven. Yet, when asked to describe their views about the religious destiny of others, people become much less forgiving. Some people might be described as inclusive—that is, embracing the notion that everyone—or nearly everyone—makes it into heaven. Others possess a generally exclusive take on faith, viewing the afterlife in a more selective manner.
A new analysis of Barna Group trend data explores whether Americans embrace inclusive or exclusive views of faith as well as how they operate within a context of religious pluralism, or the multi-faith nature of U.S. society. The research examines what Americans believe, whether there have been changes over time, and the degree to which younger generations are different from older adults.
Universalism
Broadly defined, universalism is the belief that all human beings will be saved after death. On balance, Americans leaned toward exclusive rather than inclusive views. For example, 43% agreed and 54% disagreed with the statement, “It doesn’t matter what religious faith you follow because they all teach the same lessons.”
Similar splits in public opinion emerged for the statements, “All people will experience the same outcome after death, regardless of their religious beliefs” (40% agreed, 55% disagreed) and the sentiment, “All people are eventually saved or accepted by God, no matter what they do, because he loves all people he has created” (40% versus 50%).
However, even as millions of Americans believe God saves everyone, most still place strong responsibility on human effort and choice regarding their ultimate destiny. Nearly seven out of 10 adults agreed with the idea “in life you either side with God or you side with the devil; there is no in-between position” (69% versus 27%). And about half of adults concurred that “if a person is generally good or does enough good things for others, they will earn a place in heaven” (48% agreed, while 44% disagreed).
Pluralism
One aspect of exclusion and inclusion is how Americans’ relate to faiths other than their own, which is particularly important in a pluralistic, multi-faith society. On the evangelistic side, a slim majority of Americans (51%) believe they have “a responsibility to tell other people their religious beliefs.”
At the same time, more than three out of every five adults (62%) said it is important “to have active, healthy relationships with people who belong to religious faiths that do not accept the central beliefs of your faith.”
In a mash-up of pluralism and universalism, 59% of adults believe that “Christians and Muslims worship the same God even though they have different names and beliefs regarding God.” Americans are less likely to endorse the idea that “the Bible, the Koran and the Book of Mormon are all different expressions of the same spiritual truths,” although 43% agreed, conforming closely to the percent of Americans who endorse inclusive ideas about faith.
One of the interesting findings regarding Islam was the fact that residents of Texas (62%) were equally likely as residents of New York (62%) to believe that Christians and Muslims worship the same deity. Florida residents (58%) were statistically similar. Yet, the inhabitants of the nation’s most populous state, California, were less likely than average to embrace this view (48%).
Christians’ Perspectives
When looking at the Christian community, born again Christians were more likely to be interested in sharing their faith with others as well as more likely than average to say they desire active, healthy relationships with people of other faiths. [Born again Christians are defined by Barna Group as those who have made a commitment to Jesus Christ and who believe they are going to heaven because of their confession of sins and accepted Christ as their savior. It is not based upon self-identifying with the label “born again.”]
Nevertheless, despite their own personal faith convictions, many born again Christians embrace certain aspects of universalist thought. One-quarter of born again Christians said that all people are eventually saved or accepted by God (25%) and that it doesn’t matter what religious faith you follow because they all teach the same lessons (26%). An even larger percentage of born again Christians (40%) indicated that they believe Christians and Muslims worship the same God.
Generational Changes
In an analysis of the changing perspectives since the mid-nineties, the Barna database revealed little significant change in public opinion on matters of universalism and pluralism. However, there were some intriguing generational patterns that shed light on what may be impending shifts.
Across all adults, including Christians and other faith groups, young Americans ages 18 to 39 were considerably less likely than older Americans to believe that in life you either side with God or the devil; there is no in-between. Similarly, young people were less enamored with the idea of telling others about their religious beliefs. Upticks were also found among younger generations in terms of believing that Christians and Muslims worship the same God; endorsing the idea that all people are eventually saved or accepted by God, no matter what they do; and embracing the notion that it doesn’t matter what religious faith you follow because they all teach the same lessons.
Despite the many ways younger adults report more open-minded faith attitudes, the research showed that adults over forty were actually more likely than 18- to 39-year-olds to desire healthy relationships with people of other faiths.
Interestingly, younger born again Christians stand in stark contrast to their peers, being much less open to inclusive or universalist views of eternity. Still, while they are holding firm on many matters of orthodoxy, young Christians also expressed less certainty than previous generations did about what will happen to them, personally, when they die.
Observations
David Kinnaman, president of the Barna Group, pointed out that “the difference between the Christian community and the cultural norms is even more pronounced among the youngest generations than the older generations. In other words, younger born again Christians’ attitudes about religious inclusivity and exclusivity are more divergent from their peers than is currently true of their parents’ generation.
“This gap represents increasing pressure on young believers to understand those differences and to find meaning and confidence in their faith convictions. This may be part of the reason young people are hesitant to share their faith with others and why they have so many questions about the nature of heaven: they are less certain what they believe and crossing the divide to communicate with their peers on this issue is a big jump. Helping to prepare young people for this belief gap and enabling them to understand biblical teaching—while also encouraging healthy friendships with people who hold other spiritual views—are crucial challenges for today’s Christian leaders.”
http://www.barna.org/faith-spirituality/484-what-americans-believe-about-universalism-and-pluralism
A new analysis of Barna Group trend data explores whether Americans embrace inclusive or exclusive views of faith as well as how they operate within a context of religious pluralism, or the multi-faith nature of U.S. society. The research examines what Americans believe, whether there have been changes over time, and the degree to which younger generations are different from older adults.
Universalism
Broadly defined, universalism is the belief that all human beings will be saved after death. On balance, Americans leaned toward exclusive rather than inclusive views. For example, 43% agreed and 54% disagreed with the statement, “It doesn’t matter what religious faith you follow because they all teach the same lessons.”
Similar splits in public opinion emerged for the statements, “All people will experience the same outcome after death, regardless of their religious beliefs” (40% agreed, 55% disagreed) and the sentiment, “All people are eventually saved or accepted by God, no matter what they do, because he loves all people he has created” (40% versus 50%).
However, even as millions of Americans believe God saves everyone, most still place strong responsibility on human effort and choice regarding their ultimate destiny. Nearly seven out of 10 adults agreed with the idea “in life you either side with God or you side with the devil; there is no in-between position” (69% versus 27%). And about half of adults concurred that “if a person is generally good or does enough good things for others, they will earn a place in heaven” (48% agreed, while 44% disagreed).
Pluralism
One aspect of exclusion and inclusion is how Americans’ relate to faiths other than their own, which is particularly important in a pluralistic, multi-faith society. On the evangelistic side, a slim majority of Americans (51%) believe they have “a responsibility to tell other people their religious beliefs.”
At the same time, more than three out of every five adults (62%) said it is important “to have active, healthy relationships with people who belong to religious faiths that do not accept the central beliefs of your faith.”
In a mash-up of pluralism and universalism, 59% of adults believe that “Christians and Muslims worship the same God even though they have different names and beliefs regarding God.” Americans are less likely to endorse the idea that “the Bible, the Koran and the Book of Mormon are all different expressions of the same spiritual truths,” although 43% agreed, conforming closely to the percent of Americans who endorse inclusive ideas about faith.
One of the interesting findings regarding Islam was the fact that residents of Texas (62%) were equally likely as residents of New York (62%) to believe that Christians and Muslims worship the same deity. Florida residents (58%) were statistically similar. Yet, the inhabitants of the nation’s most populous state, California, were less likely than average to embrace this view (48%).
Christians’ Perspectives
When looking at the Christian community, born again Christians were more likely to be interested in sharing their faith with others as well as more likely than average to say they desire active, healthy relationships with people of other faiths. [Born again Christians are defined by Barna Group as those who have made a commitment to Jesus Christ and who believe they are going to heaven because of their confession of sins and accepted Christ as their savior. It is not based upon self-identifying with the label “born again.”]
Nevertheless, despite their own personal faith convictions, many born again Christians embrace certain aspects of universalist thought. One-quarter of born again Christians said that all people are eventually saved or accepted by God (25%) and that it doesn’t matter what religious faith you follow because they all teach the same lessons (26%). An even larger percentage of born again Christians (40%) indicated that they believe Christians and Muslims worship the same God.
Generational Changes
In an analysis of the changing perspectives since the mid-nineties, the Barna database revealed little significant change in public opinion on matters of universalism and pluralism. However, there were some intriguing generational patterns that shed light on what may be impending shifts.
Across all adults, including Christians and other faith groups, young Americans ages 18 to 39 were considerably less likely than older Americans to believe that in life you either side with God or the devil; there is no in-between. Similarly, young people were less enamored with the idea of telling others about their religious beliefs. Upticks were also found among younger generations in terms of believing that Christians and Muslims worship the same God; endorsing the idea that all people are eventually saved or accepted by God, no matter what they do; and embracing the notion that it doesn’t matter what religious faith you follow because they all teach the same lessons.
Despite the many ways younger adults report more open-minded faith attitudes, the research showed that adults over forty were actually more likely than 18- to 39-year-olds to desire healthy relationships with people of other faiths.
Interestingly, younger born again Christians stand in stark contrast to their peers, being much less open to inclusive or universalist views of eternity. Still, while they are holding firm on many matters of orthodoxy, young Christians also expressed less certainty than previous generations did about what will happen to them, personally, when they die.
Observations
David Kinnaman, president of the Barna Group, pointed out that “the difference between the Christian community and the cultural norms is even more pronounced among the youngest generations than the older generations. In other words, younger born again Christians’ attitudes about religious inclusivity and exclusivity are more divergent from their peers than is currently true of their parents’ generation.
“This gap represents increasing pressure on young believers to understand those differences and to find meaning and confidence in their faith convictions. This may be part of the reason young people are hesitant to share their faith with others and why they have so many questions about the nature of heaven: they are less certain what they believe and crossing the divide to communicate with their peers on this issue is a big jump. Helping to prepare young people for this belief gap and enabling them to understand biblical teaching—while also encouraging healthy friendships with people who hold other spiritual views—are crucial challenges for today’s Christian leaders.”
http://www.barna.org/faith-spirituality/484-what-americans-believe-about-universalism-and-pluralism
Gender Inclusive NIV 2011...coming to a store near you!
New NIV Drops Gender-Neutral Language, Posted by Paul Baumeister
Wheaton, IL – November 22, 2010. Leading Bible publisher Zondervan has just released a new gender-inclusive translation of the New International Version Bible. The Tennessean newspaper reports the new version uses words like “mankind” and “man” instead of “human beings” and “people.” The changes were made after a 2002 version was criticized for being too liberal.
“We really tried to get it right this time,” Wheaton College Bible scholar Doug Moo, head of the translation committee, said. “We tried to be careful about not bowing to any cultural or ecclesiastical agenda. We also talked to anyone who wanted to talk to us.”
CBN News
________________________
“Whatever its strengths, the TNIV has become an emblem of division in the evangelical Christian world,” Mr. Girkins said.
It was the TNIV that ushered in changes from “sons of God” to “children of God,” or “brothers” to “brothers and sisters.” In Genesis I, God created “human beings” in his own image instead of “man.”
Many prominent pastors and scholars endorsed the changes. But critics said masculine terms in the original should not be tampered with. Some warned that changing singular gender references to plural ones alters what the Bible says about God’s relationships with individuals.
The Southern Baptist Convention passed a resolution saying the edition “has gone beyond acceptable translation standards.”
The Washington
*****Pssst, just wondering if you're thinking what I'm thinking. It might be a good idea to go do some research on buying a literal translation of the Bible and get rid of all our new age translations. Or better yet, you could keep them and cross-reference them to the literal and see all the changes the authors have decided sound better. You'll be shocked. I know I was. Did you know that NIV (not this years, but I can only imagine the number now) is missing 64,000 words from the literal translation. Huh, that could change a few thoughts that the original authors might have been trying to get across. All these new fangled translations are filled with the bias of the translators. Unless we know how to read Hebrew or Aramaic, the literal translations are the next best thing. It just might be a good idea to learn Hebrew and it might even be fun. Imagine that! Satan has been very crafty in his deception forever. And now instead of being sneaky, he is being blatant.
Wheaton, IL – November 22, 2010. Leading Bible publisher Zondervan has just released a new gender-inclusive translation of the New International Version Bible. The Tennessean newspaper reports the new version uses words like “mankind” and “man” instead of “human beings” and “people.” The changes were made after a 2002 version was criticized for being too liberal.
“We really tried to get it right this time,” Wheaton College Bible scholar Doug Moo, head of the translation committee, said. “We tried to be careful about not bowing to any cultural or ecclesiastical agenda. We also talked to anyone who wanted to talk to us.”
CBN News
________________________
“Whatever its strengths, the TNIV has become an emblem of division in the evangelical Christian world,” Mr. Girkins said.
It was the TNIV that ushered in changes from “sons of God” to “children of God,” or “brothers” to “brothers and sisters.” In Genesis I, God created “human beings” in his own image instead of “man.”
Many prominent pastors and scholars endorsed the changes. But critics said masculine terms in the original should not be tampered with. Some warned that changing singular gender references to plural ones alters what the Bible says about God’s relationships with individuals.
The Southern Baptist Convention passed a resolution saying the edition “has gone beyond acceptable translation standards.”
The Washington
*****Pssst, just wondering if you're thinking what I'm thinking. It might be a good idea to go do some research on buying a literal translation of the Bible and get rid of all our new age translations. Or better yet, you could keep them and cross-reference them to the literal and see all the changes the authors have decided sound better. You'll be shocked. I know I was. Did you know that NIV (not this years, but I can only imagine the number now) is missing 64,000 words from the literal translation. Huh, that could change a few thoughts that the original authors might have been trying to get across. All these new fangled translations are filled with the bias of the translators. Unless we know how to read Hebrew or Aramaic, the literal translations are the next best thing. It just might be a good idea to learn Hebrew and it might even be fun. Imagine that! Satan has been very crafty in his deception forever. And now instead of being sneaky, he is being blatant.
Are You Eating Foods Sacrificed to Idols?
Act 15:29 that you abstain from what is offered to idols, and blood, and what is strangled, and whoring.1 If you keep yourselves from these, you shall do well. Be strong!
1Co 10:20 No, but what the gentiles offer they offer to demons1 and not to Elohim, and I do not wish you to become sharers with demons. Footnote: 1Lev. 17:7
1Co 10:21 You are not able to drink the cup of the Master and the cup of demons, you are not able to partake of the table of the Master and of the table of demons. 1Co 10:22 Do we provoke the Master to jealousy? Are we stronger than He?
1Co 10:28 And if anyone says to you, “This was offered to idols,” do not eat it because of the one pointing it out to you, and on account of the conscience, for “The earth belongs to יהוה, and all that fills it.”
Rev 2:14 “But I hold a few matters against you, because you have there those who adhere to the teaching of Bilʽam, who taught Balaq to put a stumbling-block before the children of Yisra’ĕl, to eat food offered to idols, and to commit whoring.
Rev 2:20 “But I hold against you that you allow that woman Izeḇel, who calls herself a prophetess, to teach and lead My servants astray to commit whoring and to eat food offered to idols.
Since the turn of the 21st century, there have been efforts to create organizations such as the Muslim Consumer Group that certify food products as halal for Muslim consumers.
"Halal" is an Arabic word meaning "lawful" or "permissible", and the term not only covers food and drink, but also to all matters of daily life. When it comes to halal food, most people think of meat foods only. However, Muslims must ensure that all foods, particularly processed foods, pharmaceuticals, and non-food items like cosmetics, are also halal. Frequently, these products contain animal by-products or other ingredients that are not permissible for Muslims to eat or use on their bodies.
The leading North American halal food producer and distributor in the United States is the Midamar Corporation.[citation needed] This company has been in operation since 1974, and it is based in Cedar Rapids, Iowa, the home of the oldest mosque in the Americas still standing. The children of Muslims who settled in Iowa around 1900 discerned a need to start producing halal beef and chicken catering to the tastes of American Muslims.
Since 1991, mainstream manufacturers of soups, grains, cosmetics, pharmaceuticals, prepared foods, and other products, as well as hotels, restaurants, airlines, hospitals, and other service providers have pursued the halal market. These companies purchase halal-certified products. Halal certification tells Muslims that their ingredients and production methods have been tested and declared permissible by a certification body. It also allows companies to export products to most Middle Eastern countries and South East Asian Countries. The oldest and most well-known halal certifier in the United States is called the "Islamic Services of America". Something that companies which intend to export halal products must keep in mind, when choosing a certifier, is whether or not the certifier is recognized by foreign governmental bodies."
"Ḏabīḥah (ذَبِيْحَة) is the prescribed method of slaughtering all animals excluding fish and most sea-life per Islamic law. This method of slaughtering animals consists of a swift, deep incision with a sharp knife that cuts the front of the throat, the carotid artery, wind pipe and jugular veins but leaves the spinal cord intact.[2] The objective of this technique is to more effectively drain the body of the animal's blood, resulting in "more hygienic" meat." (source http://en.wikipedia.org/wiki/Halal)
Dhabiha requires that God's name be pronounced before each slaughter.[15] (see Islamic Concept of God). Some Muslims have accorded meat to be halal but not necessarily dhabiha; in other words, kosher meat is considered halal by Muslims. This is according to the Hadith: "[I]t is narrated by Al Bukhari from Aisha the Prophet Muhammad's wife, that some people came to him and said, Oh God's Prophet, some people bring us meat and we do not know if they pronounced the name of God on it or not, and he said pronounce you the name of God and eat." Dhabiha meat by definition is meat that is slaughtered in the shariah manner and the name of God is said before the slaughter. In Shechita, a blessing to God is recited before beginning an uninterrupted period of slaughtering; as long as the shochet does not have a lengthy pause, interrupt, or otherwise lose concentration, this blessing covers all the animals slaughtered that period." (source http://en.wikipedia.org/wiki/Comparison_of_Islamic_and_Jewish_dietary_laws)
FYI -This last paragraph is NOT talking about Almighty YHWH! I found all this out because I went to Costco and purchased lamb for our Passover only to get home and be informed of this symbol. I then looked and I found it on the lamb. By the way, there are several different versions of the symbol shown above. I returned it immediately, upon which they had to throw it out, oh bummer. I went to Sam's to investigate their lamb and found a miniature symbol on theirs of which I inquired of the meat man. He was surprised and shocked to find this out and appreciated knowing in case other consumers inquired. Then I proceeded to call a local butcher and inquired about Halel. He asked me if I knew what it was? My education was just starting. I replied, well, it's the way they slaughter and bless it? He said it specifically was the blessing and proceeded to tell me that muslims bring animals to them all the time in which someone does this ceremony and speaks the Halal blessing to Allah. Okay, well, that is meat sacrificed to idols AND our Holy, infallible Word of the Creator of the Universe COMMANDS us not to eat meat sacrificed to idols. It might be a good idea to start looking for that little symbol on all of our foods we buy and when found head to the store manager and make your voice heard. Unfortunately, we have been so apathetic to satan's deceptive tactics. The next thing we're headed for is Sharia law if we don't start becoming involved in our country. Google that one!
"Halal" is an Arabic word meaning "lawful" or "permissible", and the term not only covers food and drink, but also to all matters of daily life. When it comes to halal food, most people think of meat foods only. However, Muslims must ensure that all foods, particularly processed foods, pharmaceuticals, and non-food items like cosmetics, are also halal. Frequently, these products contain animal by-products or other ingredients that are not permissible for Muslims to eat or use on their bodies.
The leading North American halal food producer and distributor in the United States is the Midamar Corporation.[citation needed] This company has been in operation since 1974, and it is based in Cedar Rapids, Iowa, the home of the oldest mosque in the Americas still standing. The children of Muslims who settled in Iowa around 1900 discerned a need to start producing halal beef and chicken catering to the tastes of American Muslims.
Since 1991, mainstream manufacturers of soups, grains, cosmetics, pharmaceuticals, prepared foods, and other products, as well as hotels, restaurants, airlines, hospitals, and other service providers have pursued the halal market. These companies purchase halal-certified products. Halal certification tells Muslims that their ingredients and production methods have been tested and declared permissible by a certification body. It also allows companies to export products to most Middle Eastern countries and South East Asian Countries. The oldest and most well-known halal certifier in the United States is called the "Islamic Services of America". Something that companies which intend to export halal products must keep in mind, when choosing a certifier, is whether or not the certifier is recognized by foreign governmental bodies."
"Ḏabīḥah (ذَبِيْحَة) is the prescribed method of slaughtering all animals excluding fish and most sea-life per Islamic law. This method of slaughtering animals consists of a swift, deep incision with a sharp knife that cuts the front of the throat, the carotid artery, wind pipe and jugular veins but leaves the spinal cord intact.[2] The objective of this technique is to more effectively drain the body of the animal's blood, resulting in "more hygienic" meat." (source http://en.wikipedia.org/wiki/Halal)
Dhabiha requires that God's name be pronounced before each slaughter.[15] (see Islamic Concept of God). Some Muslims have accorded meat to be halal but not necessarily dhabiha; in other words, kosher meat is considered halal by Muslims. This is according to the Hadith: "[I]t is narrated by Al Bukhari from Aisha the Prophet Muhammad's wife, that some people came to him and said, Oh God's Prophet, some people bring us meat and we do not know if they pronounced the name of God on it or not, and he said pronounce you the name of God and eat." Dhabiha meat by definition is meat that is slaughtered in the shariah manner and the name of God is said before the slaughter. In Shechita, a blessing to God is recited before beginning an uninterrupted period of slaughtering; as long as the shochet does not have a lengthy pause, interrupt, or otherwise lose concentration, this blessing covers all the animals slaughtered that period." (source http://en.wikipedia.org/wiki/Comparison_of_Islamic_and_Jewish_dietary_laws)
FYI -This last paragraph is NOT talking about Almighty YHWH! I found all this out because I went to Costco and purchased lamb for our Passover only to get home and be informed of this symbol. I then looked and I found it on the lamb. By the way, there are several different versions of the symbol shown above. I returned it immediately, upon which they had to throw it out, oh bummer. I went to Sam's to investigate their lamb and found a miniature symbol on theirs of which I inquired of the meat man. He was surprised and shocked to find this out and appreciated knowing in case other consumers inquired. Then I proceeded to call a local butcher and inquired about Halel. He asked me if I knew what it was? My education was just starting. I replied, well, it's the way they slaughter and bless it? He said it specifically was the blessing and proceeded to tell me that muslims bring animals to them all the time in which someone does this ceremony and speaks the Halal blessing to Allah. Okay, well, that is meat sacrificed to idols AND our Holy, infallible Word of the Creator of the Universe COMMANDS us not to eat meat sacrificed to idols. It might be a good idea to start looking for that little symbol on all of our foods we buy and when found head to the store manager and make your voice heard. Unfortunately, we have been so apathetic to satan's deceptive tactics. The next thing we're headed for is Sharia law if we don't start becoming involved in our country. Google that one!
Malaysia agrees to release 35,000 seized Bibles
Published March 15, 2011Associated Press
KUALA LUMPUR, Malaysia – Malaysia's government agreed Tuesday to release some 35,000 imported Bibles seized by customs officials amid a dispute over their use of the word "Allah" as a translation for God.
The decision was a major step by the Muslim-dominated government to soothe frustrations among religious minorities. Last week, Malaysia's main Christian grouping said it was fed up and disillusioned with authorities' refusal to allow the distribution of the Malay-language Bibles.
The Prime Minister's Department said in a statement that the government was releasing the books, which have been held for months at two ports, because it was "committed to resolve amicably any interfaith issues."
But the statement also assured Muslims that the announcement would not jeopardize their interests in an ongoing court case on whether non-Muslims have the constitutional right to use "Allah."
Authorities have long placed restrictions on the distribution of Malay-language Bibles, mainly imported from Indonesia. Such Bibles must be stamped with the words "For Christians Only," which is generally meant to prevent anyone from trying to convert Muslims, who comprise nearly 60 percent of Malaysia's 28 million people.
Authorities say they fear that Malay-language Christian texts using the word "Allah" for God will confuse Muslims.
The Rev. Hermen Shastri, an official with the Council of Churches of Malaysia, welcomed the government's decision but stressed that Christians should be guaranteed the right to obtain the Bible in any language.
A court ruled in December 2009 that Malaysia's religious minorities — mostly Christians, Buddhists and Hindus — have the right to use "Allah." The government has appealed the verdict, but no hearings have been scheduled.
The dispute caused a brief surge in tensions in January 2010, when 11 churches were attacked by firebombs amid anger among some Muslims over the court ruling.
KUALA LUMPUR, Malaysia – Malaysia's government agreed Tuesday to release some 35,000 imported Bibles seized by customs officials amid a dispute over their use of the word "Allah" as a translation for God.
The decision was a major step by the Muslim-dominated government to soothe frustrations among religious minorities. Last week, Malaysia's main Christian grouping said it was fed up and disillusioned with authorities' refusal to allow the distribution of the Malay-language Bibles.
The Prime Minister's Department said in a statement that the government was releasing the books, which have been held for months at two ports, because it was "committed to resolve amicably any interfaith issues."
But the statement also assured Muslims that the announcement would not jeopardize their interests in an ongoing court case on whether non-Muslims have the constitutional right to use "Allah."
Authorities have long placed restrictions on the distribution of Malay-language Bibles, mainly imported from Indonesia. Such Bibles must be stamped with the words "For Christians Only," which is generally meant to prevent anyone from trying to convert Muslims, who comprise nearly 60 percent of Malaysia's 28 million people.
Authorities say they fear that Malay-language Christian texts using the word "Allah" for God will confuse Muslims.
The Rev. Hermen Shastri, an official with the Council of Churches of Malaysia, welcomed the government's decision but stressed that Christians should be guaranteed the right to obtain the Bible in any language.
A court ruled in December 2009 that Malaysia's religious minorities — mostly Christians, Buddhists and Hindus — have the right to use "Allah." The government has appealed the verdict, but no hearings have been scheduled.
The dispute caused a brief surge in tensions in January 2010, when 11 churches were attacked by firebombs amid anger among some Muslims over the court ruling.
Six Megathemes Emerge from Barna Group Research in 2010
December 13, 2010
Change usually happens slowly in the Church. But a review of the past year's research conducted by the Barna Group provides a time-lapse portrayal of how the religious environment in the U.S. is morphing into something new.
Analyzing insights drawn from more than 5,000 non-proprietary interviews conducted over the past 11 months, George Barna indicated that the following patterns were evident in the survey findings.
1. The Christian Church is becoming less theologically literate.
2. Christians are becoming more ingrown and less outreach-oriented.
3. Growing numbers of people are less interested in spiritual principles and more desirous of learning pragmatic solutions for life.
4. Among Christians, interest in participating in community action is escalating.
5. The postmodern insistence on tolerance is winning over the Christian Church.
6. The influence of Christianity on culture and individual lives is largely invisible.
To read the full article click on link below:
http://www.barna.org/culture-articles/462-six-megathemes-emerge-from-2010?q=postmodern+insistence
Change usually happens slowly in the Church. But a review of the past year's research conducted by the Barna Group provides a time-lapse portrayal of how the religious environment in the U.S. is morphing into something new.
Analyzing insights drawn from more than 5,000 non-proprietary interviews conducted over the past 11 months, George Barna indicated that the following patterns were evident in the survey findings.
1. The Christian Church is becoming less theologically literate.
2. Christians are becoming more ingrown and less outreach-oriented.
3. Growing numbers of people are less interested in spiritual principles and more desirous of learning pragmatic solutions for life.
4. Among Christians, interest in participating in community action is escalating.
5. The postmodern insistence on tolerance is winning over the Christian Church.
6. The influence of Christianity on culture and individual lives is largely invisible.
To read the full article click on link below:
http://www.barna.org/culture-articles/462-six-megathemes-emerge-from-2010?q=postmodern+insistence