Science topic
Bible - Science topic
Bible is the book composed of writings generally accepted by Christians as inspired by God and of divine authority. (Webster, 3d ed)
Questions related to Bible
What was happening under Persian dominance which caused the word to be used three times in Hebrew Scriptures?
1)After revealing the signs, He cautioned: “Watch therefore: for ye know not what hour your Lord doth come. … “… Be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:42, 44).
Is it a colourized picture from the 1920s?
If it is a later picture, circa 1960s? then how is it possible that we have a "dead region"-- no trees, and an "alive region," within feet of each other? decades after the event?
Surely this is scientifically impossible? What could possibly be the cause?
And where is the crater?
And why did night turn to day around the world for weeks after?
And why were lights seen in the sky over Europa -before- the event according to some accounts?
And why are there genetic changes in this area?
What on earth is going on?
(Some speculate, that after much too-ing and fro-ing, this was the moment Satan was finally thrown down to earth. The "light-bringer". This would also explain the dead-patch that lingers, and also the timing-- shortly after we had two World- Wars ; the killing fields of World War I, and the inhuman happenings of World War II).
In the Bible beginning it is insisted that God made the man as his image and similarity. That means that God has had eyes, nose, mouth, ears etc. long before making space, light, Earth. The question is: Why does God had eyes when there was not light? Nose when there was nothing to smell? Ears when there was no air to carry sound waves? The list can go on. Is this question not a prove that Bible is just a fairytale?
RELIGION AND HUMOR
John Morreall says that when laughter is mentioned in the Bible, it is associated with one of three things. In descending order, they are: Hostility, Foolishness, and Joy. For laughter and hostility, consider Psalms 59:4-8 which implores God to “have no mercy on villains and traitors…. But you, O Lord, laugh at them, and deride all the nations.”
For laughter and foolishness, consider Genesis 17:17 when God tells Abraham at age 99 that he and his aged wife Sarah will have a son. Abraham “fell on his face and laughed.” On hearing the news, Sarah also laughed with disbelief, and “when God confronted her, she compounded her foolishness by denying that she had laughed.” When their child was born, they named him Isaac (meaning “He will laugh or rejoice”) (Genesis 18:12-15).
Laughter is again associated with foolishness in a Bible passage which reads: “Sorrow is better than laughter, for by sadness of countenance the heart is made glad.” “The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth” (Ecclesiastes 7:3-6). But laughter can also be associated with joy in the Bible as in: “When the Lord restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongues with shouts of joy” (Psalms 126:2). In the New Testament, Jesus says, “Blessed are you who weep now, for you shall laugh” (Luke 6:21).
There are four great religious truths:
Muslims do not recognize Jews as God’s chosen people.
Jews do not recognize Jesus as the Messiah.
Protestants do not recognize the Pope as the leader of the Christian world.
Baptists do not recognize each other at Hooters.
Look at this PowerPoint about “Humor and Religion.” Do you know of other examples of humor and religion?
With so many choices, what is the most trusted list of Molar absorption coefficients (ε) for organic compounds? To be even more specific I'd be using an HPLC with DAD detector to measure individual compounds in plant derived essential oils. Appreciate the discussion as I'm sure their are many correct answers and personal favorites. Thanks.
Given the fact that God’s plan of salvation was devised before creation, how does He (or the bible) defend this plan given the suggestion that the souls who will perish could be more than those who will be saved, as suggested in Matt. 7:13-14? (cf. Luke 13: 22-25; Gen 6:7; 7:7, 13, 16). I need your opinions.
This question is inspired in the article of yesterday by John Horvat II https://www.returntoorder.org/2014/07/saint-thomas-say-immigration-2/?pkg=rtoe0886
In looking at the debate over immigration, it is almost automatically assumed that the Church’s position is one of unconditional charity toward those who enter the nation, legally or illegally.
However, is this the case? What does the Bible say about immigration? What do Church doctors and theologians say? Above all, what does the greatest of doctors, Saint Thomas Aquinas, say about immigration? Does his opinion offer some insights to the burning issues now shaking the nation and blurring the national borders?
Saint Thomas: “Man’s relations with foreigners are twofold: peaceful, and hostile: and in directing both kinds of relation the Law contained suitable precepts.”
Commentary: In making this affirmation, Saint Thomas affirms that not all immigrants are equal. Every nation has the right to decide which immigrants are beneficial, that is, “peaceful,” to the common good. As a matter of self-defense, the State can reject those criminal elements, traitors, enemies and others who it deems harmful or “hostile” to its citizens.
The second thing he affirms is that the manner of dealing with immigration is determined by law in the cases of both beneficial and “hostile” immigration. The State has the right and duty to apply its law.
Saint Thomas: “For the Jews were offered three opportunities of peaceful relations with foreigners. First, when foreigners passed through their land as travelers. Secondly, when they came to dwell in their land as newcomers. And in both these respects the Law made kind provision in its precepts: for it is written (Exodus 22:21): ’Thou shalt not molest a stranger [advenam]’; and again (Exodus 22:9): ’Thou shalt not molest a stranger [peregrino].’”
Commentary: Here Saint Thomas acknowledges the fact that others will want to come to visit or even stay in the land for some time. Such foreigners deserved to be treated with charity, respect and courtesy, which is due to any human of good will. In these cases, the law can and should protect foreigners from being badly treated or molested.
Saint Thomas: “Thirdly, when any foreigners wished to be admitted entirely to their fellowship and mode of worship. With regard to these a certain order was observed. For they were not at once admitted to citizenship: just as it was law with some nations that no one was deemed a citizen except after two or three generations, as the Philosopher says (Polit. iii, 1).”
Commentary: Saint Thomas recognizes that there will be those who will want to stay and become citizens of the lands they visit. However, he sets as the first condition for acceptance a desire to integrate fully into what would today be considered the culture and life of the nation.
A second condition is that the granting of citizenship would not be immediate. The integration process takes time. People need to adapt themselves to the nation. He quotes the philosopher Aristotle as saying this process was once deemed to take two or three generations. Saint Thomas himself does not give a time frame for this integration, but he does admit that it can take a long time.
Saint Thomas: “The reason for this was that if foreigners were allowed to meddle with the affairs of a nation as soon as they settled down in its midst, many dangers might occur, since the foreigners not yet having the common good firmly at heart might attempt something hurtful to the people.”
Commentary: The common sense of Saint Thomas is certainly not politically correct but it is logical. The theologian notes that living in a nation is a complex thing. It takes time to know the issues affecting the nation. Those familiar with the long history of their nation are in the best position to make the long-term decisions about its future. It is harmful and unjust to put the future of a place in the hands of those recently arrived, who, although through no fault of their own, have little idea of what is happening or has happened in the nation. Such a policy could lead to the destruction of the nation.
As an illustration of this point, Saint Thomas later notes that the Jewish people did not treat all nations equally since those nations closer to them were more quickly integrated into the population than those who were not as close. Some hostile peoples were not to be admitted at all into full fellowship due to their enmity toward the Jewish people.
Saint Thomas: “Nevertheless it was possible by dispensation for a man to be admitted to citizenship on account of some act of virtue: thus it is related (Judith 14:6) that Achior, the captain of the children of Ammon, ‘was joined to the people of Israel, with all the succession of his kindred.’”
Commentary: That is to say, the rules were not rigid. There were exceptions that were granted based on the circumstances. However, such exceptions were not arbitrary but always had in mind the common good. The example of Achior describes the citizenship bestowed upon the captain and his children for the good services rendered to the nation.
* * *
These are some of the thoughts of Saint Thomas Aquinas on the matter of immigration based on biblical principles. It is clear that immigration must have two things in mind: the first is the nation’s unity; and the second is the common good.
Immigration should have as its goal integration, not disintegration or segregation. The immigrant should not only desire to assume the benefits but the responsibilities of joining into the full fellowship of the nation. By becoming a citizen, a person becomes part of a broad family over the long term and not a shareholder in a joint stock company seeking only short-term self-interest.
Secondly, Saint Thomas teaches that immigration must have in mind the common good; it cannot destroy or overwhelm a nation.
This explains why so many Americans experience uneasiness caused by massive and disproportional immigration. Such policy artificially introduces a situation that destroys common points of unity and overwhelms the ability of a society to absorb new elements organically into a unified culture. The common good is no longer considered.
A proportional immigration has always been a healthy development in a society since it injects new life and qualities into a social body. But when it loses that proportion and undermines the purpose of the State, it threatens the well-being of the nation.
When this happens, the nation would do well to follow the advice of Saint Thomas Aquinas and biblical principles. The nation must practice justice and charity towards all, including foreigners, but it must above all safeguard the common good and its unity, without which no country can long endure.
What is the authoritative work / book about the proper names of the Bible?
A ten-plague tradition is mentioned in the Exodus narrative but seven-plague traditions are mentioned in the Psalms (78/105). Why? Another seven-plague schema is found in Amos 4:6-11 though not explicitly related to Exodus plagues. In the later literature, ten-plague schemas are mentioned in the Apocalypse of Abraham, the Book of Jubilees, and Philo's retelling of the Egyptian plagues where as seven-plague schemas are mentioned in Artapanus, Wisdom of Solomon, Testament of Benjamin, and Greek Apocalypse of Baruch. And the New Testament Apocalypse applies the 'seven' schemas over against the established 'ten' framework as well regarding the Exodus-like judgments. Why? Which preceded what in time? Which was original? Ten or seven? Were there exodus traditions older than the Pentateuchal 'ten' tradition? Is 'ten' developed from the fusion of the older sevens? How can we argue for it?
"Dust thou art, and unto dust shalt thou return" says Bible. Will the future of posthumanism try to mar this theological perception of life.
I have been having a lot of thoughts about writting about the current political state but it seems over done. Than again I was thinking of writing about rape and male dominance from the early ages of the bible until now. With references and comparisons of the different time frames.
Help!!
For knowledge of mine and people with me,I need this help from ourscientific community.Long back,my teacher Late Prof K S Bhargava took coloured photos of sacred plants of India for his proposed book entitled 'Sacred plants of India.But, unfortunately he expired and thereafter we have no information about his write-up.
To my knowledge,Plants in Bibles and Plants in Holy Quran have been published.Plants of many Sacred Groves are also available in literature.
In my opinion ,this procedure of linking plants with human faith,has been the most effective way of plant conservation
Hello!
When I searched on the net I found out that the whole Bible has been translated into Geez / Classical Ethiopic before 6. Century AD. But unfourtunately I could not reach to such a translation of Bible anywhere. Dilmann’s translation is available but this is ofcourse a new one. So, is it possible to reach to the ancient Geez translation of Bible which had been made before sixth century AD or not. And does such a translation exist still or is it perished/lost?
If anyone could reply my question I would be very happy …
Yours Faithfully
Dr. Naif Yaşar
Turkey
How often is the Bible cited in academic research?
Does any neurolog have any chance to escape the initial report? Why do they always reproduce patterns in their own research? I think the too strict protocols totally ruined in advance any research, forbidding any individual idea and inducing results. Why are neurologs unable to express any novelty? Is there a secret Bible for the human brain, a correct universal way to drive it?
Is there any mention of who the man was that was possessed by demons at Kursi? This man was mentioned in several passages in the Bible but not by name.
Are there religious scriptures in the Christian, Islam, and Jewish Bibles that spell out how to live a sustainable life for the next generation? I believe so, but due to technology and contemporary society, we have discarded these religious guidelines hence air/water/soil pollution, animal distinction, human health issues, Global Warming.
On ethics and religion. Thanks in Advance.
In the March 5 update of the project "Prescriptive ontology in the Hebrew Bible", the resonant interaction of a number N of two level systems (TLS) in a cavity with an electro-magnetic field at a cavity mode frequency was discussed . When the transitions from the lower to the upper level of the TLS are in phase, the interaction energy is largest and the in phase oscillating system is the polariton Bose-Einstein condensate. It can occur at ambient temperature because it is stabilized by the matter-field interaction, which occurs in the strongly coupled, robust, pumped polariton condensates but not in systems composed of matter alone, such as the fragile Fröhlich condensates . At high interaction energies, optics becomes non-linear, The TLS oscillates between the upper state and the lower state at the Rabi frequency, by emission and re-absorption of resonant photons. The Rabi frequency is equal to the light- TLS interaction energy of the Bose-Einstein condensate divided by Planck's constant.
In microtubules, at the cavity mode resonance, the interaction energy of the polariton condensate is largest, not only because of the large Rabi frequency but also because of the strong induced dipole-dipole interaction between tubulin rings. This leads to an interesting polariton-condensation-induced chemical effect: the increase of the length of the microtubule molecule by polymerization of tubulin. The maximum effect of microtubule lengthening is obtained at the electromagnetic field frequency which resonates with the cavity mode frequency. Changing the cavity dimensions will change the electromagnetic field frequency producing maximum microtubule lengthening. Electromagnetically-induced polymerization of neuron tubulin in a cavity was obtained in 2014 by Bandyopadhyay et al, without noticing that thereby they introduced polariton chemistry; see https://www.nature.com/articles/srep07303.pdf This discovery can lead to new treatments of Parkinson's disease and other brain disorders, as was noted by Stuart Hameroff in his YouTube presentations.
The question presented here is whether cavity polariton polymerization is a general mechanism in biology.
Finding any evidence for the above is exhausting and difficult. Can it really be, like much in the Bible, it was made up?
Challenge this! What if there was no Samuel, a seer anyway (which meant he was capable of thought and planning) not a prophet, no Saul, no David (yes he might have founders value)?
It's easy to make an argument that particular claims recorded in a scripture are factually true (one just needs to use the standard historical criteria of authenticity). But a writing containing truth, even if it is completely error-free, isn't necessarily divinely inspired. So is it possible to successfully argue for divine inspiration? If so, how?
If intrinsic, then Scripture is the Word of God no matter whether anyone reads it or responds to it. If instrumental, then Scripture becomes the Word of God when God chooses to use it to generate an encounter with himself.
Previously UK's Chief Rabbi, Sir Jonathan Sacks, in A History of the World in 100 Objects. Neil macGregor. The British Museum 2012.
Sacks was discussing the discovery in 1872 of the story of the flood (Noah story but under an entirely different personage, Atrahasis.)As the details are exactly the same, the conclusion has to be that the Hebrews copied the flood story.
Clearly there is a core event behind both narratives.....................................What the ancient texts that tell flood stories do is talk essentially of the great forces of nature being controlled by deities who don't like human beings very much, and for whom 'might makes right'. Now the Bible comes along and retells the story, but does so in a unique way-God brings the flood because the world was filled with violence, and the result is that the story becomes moralised, and that is part of the Bible's programme. This is the radical step from polytheism to monotheism -from a world in which people worshipped power, to the Bible's insistence that power must be just and compassionate, and from a world in which their are many forces, many gods, fighting with one another, to this world in which the whole universe is the result of a single rational creative will. So the more we understand what the Bible is arguing against, the deeper we understand the Bible.
Sacks re-positions the flood as a literary trope, which it is, although possibly true. In the above he makes several historical errors, besides intellectual ones:
1) He claims that the polytheistic gods were continously fighting each other, but such fighting as there was reflected the in-fighting of ancient dynasties. Monotheism reflects Empire institutions, a single stable entity based upon an individual of immense power who has the right of life and death over his subjects. See Book of Job (and feel frightened). Cheerfully, the ancient gods dealt with the cosmos and left humans alone-they were after all the ones sustaining the god's/goddesses' existence through ritual, prayer, and sacrifice.
2) The Epic of Atrahasis shows human-kind were created to help the younger gods, morphing later into angels, with agricultural and building work. In the creation process, the god We-illu is sacrifised and his intelligence, blood, and flesh is added to human beings-infusing thereby divinity within human-beings, creating semi-independent status. Unfortunately, as the human population expands, their chatter and general noise annoy Enlil (in this the chief god) who decides to destroy them. He decides to send a devastating flood to kill them all. Ea or Enki (the clever god) sets out to help them. He tells the wise and good Atrahasis to build an ark, in which are the seeds of life, to save himself, his kin and material creation. Enkil regrets his actions, but is partly angry and relieved when Atrahasis emerges to make a sacrifice. The story reflects on human mortality, but also encourages a new relationship between gods and humankind whereby the gods value human kind more. In the story of Noah, human evil promotes god's decision to send a flood, aiming for a restart or a re-creation. In the first, the fault lies with the gods, in the other with humankind -this Sacks identifies as morality.
This change Sacks considers morality when in fact it serves to redefine power and establish the idea that god can do no wrong. It is a change from multivarious human powers, to one great emperor. It does not concern morality, but power. The story also reinforces the status and power of priests, who interpret god.
Sacks holds that in polytheistic religions the gods worshipped power, but this is far from the case. They worshipped life, acknowledging the fragility of life, and the mutual need of god for human, human for god. The radical leap Sacks sees is one of power, not of justice and compassion-more fully exampled by Enki.
Sack's understanding of polytheism is at fault here; he sees it as many monotheists do, as lacking morality, compassion (surely this is what YHWH lacks, not gods like El?), and fails to see the sheer monstrousness of YHWH's actions-what about persausion, eh? Too complex? Although Sacks underlines god's morality, destroying a violent race, he uses violence himself, thereby insinuating violence into monotheism.
Polytheistic religions had well considered morality and ethical beliefs, of far greater clarity than those of monotheism, which in the end are power-based.
Simple: Why can the Bible not be used as empirical research?
My research leads me to conclude that in Acts 2, xenolalia is focalized and then twice equated with the promised Spirit experience and finally prescribed as normative for initiation. I am looking for flaws in this analysis, in particular, in the equation of xenolalia with the promised Spirit experience. Any feedback would be much appreciated! The full argument is found in my Chapter 4 paper on xenolalia as a community boundary marker.
In order to answer the doubts about Abraham, I need the articles and books related to the subject of Abraham's lies.
I am enquring about a pharmacology text book which was referred to as the "Bible of pharmacology". This textbook has revision exercises in matching drugs to their mode of action and have different levels of difficulty. This will greatly help me as I am struggling in pharmacology. Thank you in advance for your help
Circuit riders were employed by growing churches to ride a circuit through the newly settled and soon-to-be settled regions of the American west. Their job was to set up new congregations and preach the gospel to the settlers, who were going through many difficulties of this life. I am interested in the period of 1870-1900.
My question encompasses the following:
- What were the typical activities and tasks of these itinerant priests? What would an average day-in-the-life be like?
- What sermons and bible passages would they have addressed to the settlers?
- How involved did they get in the settlers lives? Did they help them build buildings and clear land, or just pass through?
- Were there external factors that affected their work? Examples: American Indian rebellions, businesses, railroads, settler nationalities, local and state governments
- Did they solicit settlers for money?
- What sources can I consult to learn more about this?
In the current literature there are two prevalent answers: during the Hasmonean dynasty (164 to 63 BCE) and at the Council of Jamnia (90 CE). Do you agree with either position or take a third alternative?
Does the bible text that says 'ashes to ashes, dust to dust' allow to referr to a coexistene of cremation and inhumation in the ancient near eas ?
My research specifically focusses on comparing the use of allegory by both catholic and protestant writers of Early Modern French Literature.
The 9th-century pandect BNF MS lat. 9380, produced under Theodulf's supervision, features rubricated chapter-numbers in the margins throughout. These marginal numbers are from the original scribe(s). But the prophetic books of the Old Testament seem to be the exception: no marginal chapter-numbers are evident there. Does anyone know why this manuscript would exclude the prophetic books from such marginal numbering?
I am a doctoral student looking for information on training Bible study teachers in the art of hermeneutics. Any suggestions would be helpful
The miniature is an illustration of a text written by Saint Hildegard of Bingen (1098 – 1179), entitled “Know the Ways of the Lord. Fourth vision, the stages of life. God is present when a child is born”. Interestingly, the golden romb is subdivided in three fields, two of them (the creation and annihilation operators?) being regularly packed with eyes, the symbols of testimony. Also remarkable: The romb is delimited from the sky, emphasizing that the ether is not to be confused with the levels of divinity.
A quick explanation of "Social Capital" is where one party helps another party with expectations of equal or greater reciprocation. The old "You scratch my back I will scratch yours" adage.
Thanks,
Jim K
The point is: How does Judaism read the Song of Songs, a song of love? What is the place that this book finds in the Torah? Furthermore, if the theological general principle is that "God wishes to be exalted only by Israel" and "Israel alone knows God as God has made himself known, which is in the Torah", how does Israel elicit God's love?
Means Israel "those that love and are loved by God"?
Researchers in theology of disability have presented, over the last decades, a non-normate hermeneutic of the Bible, offering a disability-lecture of the Scripture which presents a theological anthropology taking into account the lives/views of people with disabilities.
Has anyone tried to analyse the catechism of the Church to see if its anthropology is compatible with a disability-hermeneutic?
