Decoding The God And The Religion Volume 1

Decoding 'The God' and 'The Religion' is written in a format that is easy to read and understand, whether the reader is a 13-15 years old or 50-60 years old, a 10th grader or a post graduate. It caters to everyone in a simplified manner with the idea of not asking one to 'believe', but to understand, feel, introspect, explore and know the answers. Each line is written matter-of-factly, which will make readers feel like this is something they already knew, they already had inside them and will hopefully encourage you to look within.Evolution plays a huge part here in this era, so to help you enjoy the experience of your individual journey into the Divinity, I do not need to make you wear the coloured spectacles of belief and dogmas. In today's time, there already is so much information, and awareness, so many studies on physical and medical education, which are progressing every passing day. Social and judicial systems also get upgraded in most democratic countries, so I do not need to write a lot about it; that would be like rewriting an existing software as religion in a book or this series of books. All I need to do here is remove the coloured lens of belief and dogma, and open all eyes to understanding, giving accessibility to upgrades and updates of existing software, with the right intent, taking the human brain as the hardware.I have refrained from taking the name of any religion, sect or belief, or of their respective preachers, so that opportunists do not mislead people from the right context and intent of this book for the sake of their greed, lust, personal gains and agendas.

Decoding ‘The God’ and ‘The Religion’ is written in a format that is easy to read and understand, whether the reader is a 13-15 years old or 50-60 years old, a 10th grader or a post graduate. It caters to everyone in a simplified manner with the idea of not asking one to ‘believe’, but to understand, feel, introspect, explore and know the answers. Each line is written matter-of-factly, which will make readers feel like this is something they already knew, they already had inside them and will hopefully encourage you to look within. Evolution plays a huge part here in this era, so to help you enjoy the experience of your individual journey into the Divinity, I do not need to make you wear the coloured spectacles of belief and dogmas. In today’s time, there already is so much information, and awareness, so many studies on physical and medical education, which are progressing every passing day. Social and judicial systems also get upgraded in most democratic countries, so I do not need to write a lot about it; that would be like rewriting an existing software as religion in a book or this series of books. All I need to do here is remove the coloured lens of belief and dogma, and open all eyes to understanding, giving accessibility to upgrades and updates of existing software, with the right intent, taking the human brain as the hardware. I have refrained from taking the name of any religion, sect or belief, or of their respective preachers, so that opportunists do not mislead people from the right context and intent of this book for the sake of their greed, lust, personal gains and agendas.

Fellow geneticist George C. Cunningham presents a point-by-point rebuttal of Francis Collins' "The Language of God," arguing that there is no scientifically acceptable evidence to support belief in a personal God and much that discredits it.

This is a book about science, religion, and 'being', yours and mine. The study of being is called 'Ontology'. Our culture is dominated by a naturalist ontology. The question is: does ontology include a supernatural component? Or, is that idea a relic of our primeval past, sort of like appendix and adenoids, parts that can be excised from the body of our belief system? The author argues for the primacy of the transcendent (supernatural) ontology by means of two books: the book of nature, and the book of transcendency (the Bible), each containing its own portion of the evidence. Mr. Carlson argues for the following: * The universe represents a small portion of God's ontology, a small reality devoted to redemption. The 'signet' of redemption is the number '7'; its appearance within chronology is deliberate, instructive, and compelling. * The Creation Week account reflects a two-fold metaphor: (1) space-time itself was created to support the redemptive act, and (2) mankind's history will unfold in a series of seven ages, later quantified as millennia. * The interval between Adam and Abraham literally filled one redemptive bi-millennium, but the catastrophic effects of 3 realities, the Cainite civilization, Noah, and the break-up of Pangaea, contribute to the appearance of myth as viewed by the uniformitarian geologist for whom catastrophes appear invisible. The 2nd bi-millennium, Abraham- to-Messiah, was also fulfilled exactly in redemptive time. The termination of our age is imminent and dependent upon the chronology of Israel, mankind's chronograph. * A detailed chronology of the history of Israel is flavored with the redemptive signet, especially 70 yrs or 70 heptads of yrs. By decoding Israel's history in redemptive time and employing the single concept of 'the favor of God', the author derives a Biblical-based proof that modern Israel is the same and identical state founded by Samuel in 1096 BC. Three independent proofs of this foundational date are provided. These proofs show that the Monarchy existed for exactly 511 yrs, which period is exactly equal to 73 heptads: Israel is an 'heptadic state'. * The author concludes that the redemptive corollary to Israel's ontology is also proven: we have actually entered 'the end-times' and the events associated with 'the last days' will soon unfold. * Because the reality of Israel is visible to all, it is apparent that the redemptive offer made to mankind is also real and visible, such as that appearing in John 3:16, John 6:40, and Romans 10:9-13. There is much to learn about our world. Start now. Tomorrow may be too late!

This book analyzes the core pillars of Islam on touchstone of reason to establish what real Islam should be (or should not be).Is Islam fastest growing?It Quran unchangeable?Is Islam most practical religion?Is there only One Allah in Islam?Does Islam reject rebirth?Let's find out.

This is a book about science, religion, and 'being', yours and mine. The study of being is called 'Ontology'. Our culture is dominated by a naturalist ontology. The question is: does ontology include a supernatural component? Or, is that idea a relic of our primeval past, sort of like appendix and adenoids, parts that can be excised from the body of our belief system? The author argues for the primacy of the transcendent (supernatural) ontology by means of two books: the book of nature, and the book of transcendency (the Bible), each containing its own portion of the evidence. Mr. Carlson argues for the following: * The universe represents a small portion of God's ontology, a small reality devoted to redemption. The 'signet' of redemption is the number '7'; its appearance within chronology is deliberate, instructive, and compelling. * The Creation Week account reflects a two-fold metaphor: (1) space-time itself was created to support the redemptive act, and (2) mankind's history will unfold in a series of seven ages, later quantified as millennia. * The interval between Adam and Abraham literally filled one redemptive bi-millennium, but the catastrophic effects of 3 realities, the Cainite civilization, Noah, and the break-up of Pangaea, contribute to the appearance of myth as viewed by the uniformitarian geologist for whom catastrophes appear invisible. The 2nd bi-millennium, Abraham- to-Messiah, was also fulfilled exactly in redemptive time. The termination of our age is imminent and dependent upon the chronology of Israel, mankind's chronograph. * A detailed chronology of the history of Israel is flavored with the redemptive signet, especially 70 yrs or 70 heptads of yrs. By decoding Israel's history in redemptive time and employing the single concept of 'the favor of God', the author derives a Biblical-based proof that modern Israel is the same and identical state founded by Samuel in 1096 BC. Three independent proofs of this foundational date are provided. These proofs show that the Monarchy existed for exactly 511 yrs, which period is exactly equal to 73 heptads: Israel is an 'heptadic state'. * The author concludes that the redemptive corollary to Israel's ontology is also proven: we have actually entered 'the end-times' and the events associated with 'the last days' will soon unfold. * Because the reality of Israel is visible to all, it is apparent that the redemptive offer made to mankind is also real and visible, such as that appearing in John 3:16, John 6:40, and Romans 10:9-13. There is much to learn about our world. Start now. Tomorrow may be too late!

The nature of evangelical identity in Britain is both a perennial issue and an urgent one. This is especially the case because evangelical Christianity has, throughout its history, been characterized by a remarkable degree of dynamism and diversity. These essays, by a distinguished list of contributors, explore the issue of evangelical identity and the nature of evangelical diversity by investigating the interactions of evangelicalism with national and denominational identities, race and gender, and its expression in spirituality and culture from the evangelical revivals of the eighteenth century to evangelical churches and movements of the present. A second volume will investigate similar issues in relation to evangelical interactions with the Bible and theology. Contributors: Rob Ambler, Andrew Atherstone, Kristin Aune, David W. Bebbington, David Goodhew, John Harvey, Andrew R. Holmes, David Ceri Jones, Ian Jones, Rachel Jordan, David Killingray, Ian Randall, Mark Smith, Brian Talbot, Peter Webster, Martin Wellings, and Eryn White.

Philosophically Thinking about World Religions is different from other works in the discipline today. It deviates from the typical approaches used for the study of world religions. Its goal is to engage readers in thinking hard about world religions, not about the data surrounding those traditions. By focusing on philosophical questions, each reader should be challenged to do their own investigations that may reveal the heart of these traditions. Another stance that this project takes that distinguishes it from other texts in the discipline is that it advocates an inclusivist perspective regarding the world religions. Pluralism, which is the predominate assumption today, ends either in contradiction or in the development of a metatheory that dismisses crucial distinctions between the various traditions or eliminates some ancient religions because they do not fit the metatheory. By taking an open inclusivist approach, all religious traditions may engage at the table of dialogue. The final essay is about justice and social affairs. While that discussion is couched within the context of a particular tradition, each religious tradition must have the discussion. But it must be more than an intrareligious dialogue; it must become an interreligious dialogue.