Last (2 cents) but not least: Homeless has been mentioned several times here in this thread. Asylum seekers are homeless people basically - not even a country to stay! Jesus was once a homeless, staying 40 days/nights in the desert, alone without food! He once said he didn't even have a proper place for sleep! How he could live without food for 40 days? Only God knows! How nowadays some believers would view the homeless people and asylum seekers? Only God knows!
this is how most believers I know would approach asylum seekers... because of the terrorist threat we should help them in their own region instead of bringing them here. then when our govt has proven itself to be competent enough to screen out terrorisst we can consider immigration.
Q https://en.wikipedia.org/wiki/Inter...on_of_All_Persons_from_Enforced_Disappearance The International Convention for the Protection of All Persons from Enforced Disappearance (ICCPED) is an international human rights instrument of the United Nations and intended to prevent forced disappearance defined in international law, crimes against humanity.[3] The text was adopted by the United Nations General Assembly on 20 December 2006 and opened for signature on 6 February 2007. It entered into force on 23 December 2010.[4] As of December 2015, 95 states have signed the convention and 51 have ratified it.[2] UQ
7. Now Christmas time! There were a few "Magi" men from the east coming to visit Jesus' birth place. These are also described as wise-men who were eastern astrologers, "but not to be construed as of the same spirit as modern astrology". What kind of profession does a "Magi" actually do in the time? Were they actually same as modern day magician or illusionist? Q https://en.wikipedia.org/wiki/Magi Magi (/ˈmeɪdʒaɪ/; Latin plural of magus; Ancient Greek: μάγος magos; Kurdish:mager,Old Persian: maguš, Persian: مُغ mogh; English singular magian, mage, magus, magusian, magusaean; , Turkish: mecî) is a term, used since at least the 6th century BCE, to denote followers of Zoroastrianism or Zoroaster. The earliest known usage of the word Magi is in the trilingual inscription written by Darius the Great, known as the Behistun Inscription. Old Persian texts, pre-dating the Hellenistic period, refer to a Magus as a Zurvanic, and presumably Zoroastrian, priest. Pervasive throughout the Eastern Mediterranean and Western Asia until late antiquity and beyond, mágos, "Magian" or "magician," was influenced by (and eventually displaced) Greek goēs (γόης), the older word for a practitioner of magic, to include astrology, alchemy and other forms of esoteric knowledge. This association was in turn the product of the Hellenistic fascination for (Pseudo‑)Zoroaster, who was perceived by the Greeks to be the "Chaldean", "founder" of the Magi and "inventor" of both astrology and magic, a meaning that still survives in the modern-day words "magic" and "magician". UQ Q https://en.wikipedia.org/wiki/Biblical_Magi Relics at Cologne A competing tradition asserts that the Biblical Magi "were martyred for the faith, and that their bodies were first venerated at Constantinople; thence they were transferred to Milan in 344. It is certain that when Frederick I, Holy Roman Emperor (Barbarossa) imposed his authority on Milan, the relics there were transferred to Cologne Cathedral, housed in the Shrine of the Three Kings, and are venerated there today."[49] The Milanese treated the fragments of masonry from their now empty tomb as secondary relics and these were widely distributed around the region, including southern France, accounting for the frequency with which the Magi appear on chasse reliquaries in Limoges enamel.[51] UQ 8. Was any "Magi" men invited to visit the burial place and to provide any wise advice for the burial process immediately after (or before) Jesus' death? If yes, could these "Magi" men help/do anything related to the disappearance of Jesus' body? As well as the way, the timing and the sequence of discovery for its disappearance? 9. Perhaps because they did actually appear before/during the burial process, in order to eliminate any suspicion/suspect, their appearance was Intentionally Not mentioned to anyone anywhere anyway? Hence nothing could be found/recorded/mentioned in the Bible? 10. ... 11. ...
" 8. Was any "Magi" men invited to visit the burial place and to provide any wise advice for the burial process immediately after (or before) Jesus' death? If yes, could these "Magi" men help/do anything related to the disappearance of Jesus' body? As well as the way, the timing and the sequence of discovery for its disappearance? 9. Perhaps because they did actually appear before/during the burial process, in order to eliminate any suspicion/suspect, their appearance was Intentionally Not mentioned to anyone anywhere anyway? Hence nothing could be found/recorded/mentioned in the Bible? " Any appearance and words about resurrection by a visiting "Magi" near to Jesus' death would be definitely Not a small issue!!! See below: Therefore, their appearance/ advice, if any, about the burial process of Jesus must be kept surely the highest secret! Q https://en.wikipedia.org/wiki/Magi Since its composition in the late 1st century, numerous apocryphal stories have embellished the gospel's account. Matthew 2:16 implies that Herod learned from the wise men that up to two years had passed since the birth, which is why all male children two years or younger were slaughtered. UQ
Q https://en.wikipedia.org/wiki/Jesuism University of Melbourne professor Lindsay Falvey noted in 2009 that "the gospel story so differs from Church doctrine that it could well be of a different religion – Jesusism".[17] Jesusism became the subject of increased academic discussion following its reference by Duke University neurobiologist and philosopher Owen Flanagan in his 2007 book The Really Hard Problem: Meaning in a Material World.[18] Flanagan defines Jesusism as the "message" of Jesus and notes that he "call s it ‘Jesusism’ because most Christian Churches do not endorse Jesus’ message truthfully".[2] Beliefs, practices, and adherents There is no definitive meaning of Jesuism, Jesusism or Jesuanism, and hence no clear ideology. However, Frank Seaver Billings described "Jesusism" as a combination of anarchism and communism (see anarchist communism and Christian anarchism).[8][20][21] Billings, an American atheist and materialist, was critical of all religion, including Jesuism.[10][22] Various groups use the terms Jesuism, Jesusism and Jesuanism. These include disenchanted Christians who are critical of institutional religion or Pauline Christianity, people who identify themselves as disciples of Jesus rather than Christians, Christian atheists who accept Jesus' teachings but do not believe in God, and atheists who are critical of all religion including Jesuism. Adherents may be termed Jesuists, Jesusists or Jesuans.[23] Due to its fundamental disposition towards theological revelation, some publishers have drawn comparisons between Jesuists and Muwahhid Muslims.[24] UQ Q https://en.wikipedia.org/wiki/Lindsay_Falvey Falvey presents essential agriculture and food as something conceptually separate from all other non-basic needs and hence requiring different mindsets for development planning and economics, and hence policy, as included in his book on Sustainability. He relates his teachings of Buddha and Jesus including an interpretation of the Christian gospels into Buddhist language in his book, The Buddha's Gospel. He also relates religion and personal spirituality to the natural environment using agriculture, the most widespread human intervention in nature, as the example to draw from ancient scriptures and modern philosophy - as detailed in his book Religion and Agriculture, which has led into a consideration of agricultural spiritualism. In additional to his writings he is a poetaster and some of his works may be found on the web. His most recent book is a spiritual allegory, ['[Reaching the Top? All Paths are True on the Correct Mountain][1]']. His recent books include: a) 'Dharma as Man' published 2008 - a brave interpretation of the Christian Gospels in Buddhist language and concepts that represents interpretations of the meaning of both traditions; b) Buddhist – Christian Dialogue: Four Papers from The Parliament of the World’s Religions, 2-9 December, Melbourne, Australia, Pp45 (with John May, Vincent Pizzuto & Padmasiri de Silva), Uni-versity Press (2010); UQ
10. Alternatively, the wrapped body sent/placed inside the tomb on the first day was actually a living young man, the same young man who was found by them and appeared alive inside the tomb when the rock door was open/removed. A typical scene like many modern day by illusionists. 11. If there were not a guard of soldiers sent to seal he tomb and watching the sealed tomb on the second day, the government would say/challenge that there was simply a stolen body case by Jesus' zealots. That should be investigated by the authority. Nobody can be so sure for a claim of resurrection. Looks like a fairly effective and common trick usually used similarly by modern illusionists. Isn't it? 12. Perhaps Jesus when saying resurrection didn't mention exactly on the third day at all. Perhaps he said After 3 days (I will rise again any time I like) , rather than On the third day. So there was nothing the government could do for prevention/alert. However, people and the government then were only told suddenly on the second day about a completely new piece of information that Jesus will resurrect exactly on the third day. Since the burial workers had gone/left on the first day, the women, with the physical help provided by a guard of soldiers, would have to roll/open the stone door on the third day in order to verify/ confirm a wrapped body, that is supposed Jesus', is still inside, indicating/proving no resurrection. Now the soldiers became eye witnesses of disappearance of Jesus' body, besides watching a living young man inside. Are disappearance of a body and resurrection of a person meant the same thing? 13. ... ( Perhaps enough questions by now already! ) Almost running out of 2 cents!
Please Don't lose Faith in the Human Spirit! Other than the potential development of Interfaith churches, there are many NGOs that we could still have and keep our Faith in them - for the noble aim of the Human Spirit. https://en.wikipedia.org/wiki/Category:Non-governmental_organizations_by_country Q https://en.wikipedia.org/wiki/Non-governmental_organization By level of operation Community-based organizations (CBOs) arise out of people's own initiatives. They can be responsible for raising the consciousness of the urban poor, helping them to understand their rights in accessing needed services, and providing such services. City-wide organizations include organizations such as chambers of commerce and industry, coalitions of business, ethnic or educational groups, and associations of community organizations. 'National NGOs include national organizations such as the YMCAs/YWCAs, professional associations, and similar groups. Some have state and city branches and assist local NGOs. International NGOs range from secular agencies such as Ducere Foundation and Save the Children organizations, OXFAM, CARE, Ford Foundation, and Rockefeller Foundation to religiously motivated groups. They can be responsible for funding local NGOs, institutions and projects and implementing projects.[8] Apart from "NGO", there are many alternative or overlapping terms in use, including: third sector organization (TSO), non-profit organization (NPO), voluntary organization (VO), civil society organization (CSO), grassroots organization (GO), social movement organization (SMO), private voluntary organization (PVO), self-help organization (SHO) and non-state actors (NSAs). In Spanish, French, Italian and other Romance languages, the 'mirrored' abbreviation "ONG" is in use, which has the same meaning as "NGO" (for example Organización no gubernamental in Spanish or Organizzazione non governativa in Italian). Governmental related organizations / non-governmental organizations are a heterogeneous group. As a result, a long list of additional acronyms has developed, including: BINGO: 'Business-friendly international NGO' or 'Big international NGO' SBO: 'Social Benefit Organization,' a positive, goal-oriented designation as an substitute for the negative, "Non-" designations TANGO: 'Technical assistance NGO' TSO: 'Third-sector organization' GONGO: 'Government-operated NGOs' (set up by governments to look like NGOs in order to qualify for outside aid or promote the interests of government) DONGO: 'Donor organized NGO' INGO: 'International NGO' QUANGO: 'Quasi-autonomous NGO,' such as the International Organization for Standardization (ISO). (The ISO is actually not purely an NGO, since its membership is by nation, and each nation is represented by what the ISO Council determines to be the 'most broadly representative' standardization body of a nation. That body might itself be a nongovernmental organization; for example, the United States is represented in ISO by the American National Standards Institute, which is independent of the federal government. However, other countries can be represented by national governmental agencies; this is the trend in Europe.) National NGO: A non-governmental organization that exists only in one country. This term is rare due to the globalization of non-governmental organizations, which causes an NGO to exist in more than one country.[9] CSO: 'Civil Society Organization' ENGO: 'Environmental NGO,' such as Greenpeace and WWF NNGO: 'Northern NGO' PANGO: 'Party NGO,' set up by parties and disguised as NGOs to serve their political matters. SNGO: 'Southern NGO' SCO: 'Social change organization' TNGO: 'Transnational NGO.' The term emerged during the 1970s due to the increase of environmental and economic issues in the global community. TNGO includes non-governmental organizations that are not confined to only one country, but exist in two or more countries. GSO: Grassroots Support Organization MANGO: 'Market advocacy NGO' NGDO: 'Non-governmental development organization' USAID refers to NGOs as private voluntary organizations. However, many scholars have argued that this definition is highly problematic as many NGOs are in fact state- or corporate-funded and -managed projects and have professional staff.[citation needed] GRO/NGOs exist for a variety of reasons, usually to further the political or social goals of their members or founders. Examples include improving the state of the natural environment, encouraging the observance of human rights, improving the welfare of the disadvantaged, or representing a corporate agenda. However, there are a huge number of such organizations and their goals cover a broad range of political and philosophical positions. This can also easily be applied to private schools and athletic organizations. UQ
Q http://www.huffingtonpost.com/nushin-alloo/my-christmas-in-damascus-_b_8875242.html?ir=Australia My Christmas in Damascus - The Beauty of the Human Spirit Posted: 27/12/2015 03:56 AEST Updated: 27/12/2015 03:59 AEST Bab Touma, the historic Christian Quarter, was twinkling with Christmas lights and abuzz with carols. As I strolled past crowds of Christian and Muslim families scurrying to the square, my eyes followed them to their destination - the dazzling Christmas tree in the center square. Often said to be one of the largest in the Middle East, the tree was a destination for Syrians near and far each December. Nearby, shoppers were piling up their bags with embroidered silk cloths, hand-carved wooden boxes, and freshly-mixed perfume along with the latest "Barbie" dolls and toy cars. Yes, this was my first Christmas in Damascus, celebrating together the life of a man so well respected by Christians, Muslims, and many others alike. In 2006 I spent one of the most beautiful years of my life living in Damascus, funded by a US government scholarship. Unlike other Middle Eastern countries I had lived in as a student or US Foreign Service Officer, I experienced in Damascus a religious pluralism and tolerance amongst the people that I had not witnessed before. I had Syrian friends that were also Sunni, Shia, Catholic, Christian Orthodox, Jewish, Kurdish, Armenian, Palestinian, and Druze amongst others. I saw how many Muslims would visit the Christmas tree in the Old City during Christmas; and how some Christians would eat lunch away from Muslims at work out of consideration for Muslims who were abstaining from food in Ramadan. I experienced a prayer in a church built in the 4th century BC, recited in the same Aramaic language Jesus spoke and that is still spoken in some Syrian villages today. The Syrian capital in which I lived was a reflection of this multi-culturalism. People of mixed faiths have continually co-existed in the city of Damascus longer than in any other city in the world. To this day, the city had remained largely untouched by global capitalism or brands - peppered with small stores, locally-made goods, and women in very tight jeans or very long and flowy dresses, socializing in the streets. Life seemed simple and relatively safe. Most families had no cars and lived in small one bedroom flats with fold up beds in their living rooms. And nights, before the war, were filled with family, socializing, and friends. Each holiday season, when I hear calls for generosity, goodwill, and helping fellow man, I remember the random strangers in Syria that would help me on a daily basis. They would help me carry groceries up the 97 stairs to my house, show me how to pay my electric bill in an unmarked office in the middle of the park, and teach me how to fill gas in the roof of my apartment so I'd have hot water again. One time, my mother was visiting me and forgot a pair of shoes she bought at a store. Two months later, the modest store owner found me and gave me the shoes, saying he had been searching for me to give me what I rightfully bought. I was amazed. Perhaps the city I lived in was a dream; perhaps as a foreigner I did not see the underlying currents of political discontent and sectarianism and was naïve in my appreciation for the generous culture I lived in, where success seemed to be measured by spirit rather than material wealth. But nonetheless, living in Damascus compelled me to rethink my outlook on life and I have remained forever unchanged. I felt a peace in my heart living in a place where people had so much to offer spiritually and at the human level. And it was this spirit that led me to return to the borders of Syria some eight years later, to try to give back to those people that taught me so much about civility, genuineness, and tolerance. Last year, I traveled with an NGO to serve as a translator for SCM, an organization helping some of the two million Syrian refugees in Jordan. My experiences both humbled and likely forever changed me. When the war in Syria broke out in 2011, I was in disbelief. Like an Ostrich with my head in the sand, I couldn't watch. I thought it would all stop and it didn't. Hundreds of thousands of deaths, and millions of refugees later, it still has not stopped. What I witnessed and experienced was beyond anything I imagined. I heard of the atrocities of war and sectarianism from peoples lips; saw its marks on their bodies, and its picture in their eyes. I saw refugees living in makeshift camps of tents for over three years, longing to return home, mourning the loss of loved ones, and not permitted to work, study, or to leave the prison-like walls of the sandy desert refugee camps. Life was at a standstill for them, yet in many ways it also was not. I met new widows, new brides, mothers of 14 children, and heard love stories and horror stories all in this makeshift camp. The signs of war, life, birth, and death were all around us. So many faces and stories touched my soul, not only of the displaced refugees we met, but of those incredible people that volunteered their time, money, and spirits to help strangers in need in a far off land. For the first time in months, a part of my faith in humanity was restored - seeing such integrity, selflessness, and desire to make a difference. There is "good" left in this world - that is what I discovered working with these multi-faith, multi-nationality volunteers. Amidst the bloodshed, pointless wars, sectarian violence, and disregard for humanity...there is still some goodness. Kind acts of charity may not make headlines, but they do exist and continue to touch people's lives. And it seemed that we brought with our foreign accents and sometimes strange mannerisms a sense of hope to those who feel they may be forgotten...a newness in the prison-like camps where time stands still waiting for a war to end. Sunnis. Shias. Muslims. Christians. Jews. The labels are endless, but what we make of them is our choice. I don't know the future state of the Middle East, but what I do know is that those who wage war over such differences have lost sight of the basic and universal values of human good and unity. The ideal world I dreamed of during my carefree days in Damascus does not exist anymore. But human good and civility still do. As we approach the holiday season again, I am reminded of my Christmas in Syria, standing aside people of many faiths in the city square around a single tree. But, to be honest, my Christmas in Damascus was more than just that the one day of dazzling lights and holiday cheer. I felt the generosity we often refer to as the "Christmas spirit" almost every day from the Syrians I interacted with: kindness, compassion, tolerance, and a perpetual willingness to help a stranger in their land. And I felt it yet again when I returned last year to the Syrian refugee camps in the volunteers and in the refugees alike. I felt it in the Syrian children, who, when we gave their very hungry tummies something to eat, would insist on sharing half with us as a sign of the hospitality and gratitude they were raised with. This, to me, was the embodiment of the true Christmas spirit, and the human spirit. Follow Nushin Alloo on Twitter: www.twitter.com/nushinalloo UQ