Harvard is being inflicted with the CRISIS the Jews had when THEIR GOD lost His battle with the Babylonians and His children were taken into captivity. This truth bids The Jewish Apologists to provide an explanation of WHAT WENT WRONG! They had to prove – GOD WAS NOT AT FAULT. If true – who was/is at fault? It can’t be the fault of the Babylonians – EITHER! Who’s left?
My great grandfather, John Wilson, founded Harvard as a divinity college. After becoming Dean I am going to launch a suit against The Christian Nation that repealed Roe vs. Wade. I contend this was done by Christian leaders who want to own the franchise. Their main concern is to
- Control The Unborn.
- Inflict all Americans with The Original Sin Idea
- Offer Eternal Life to – THE DEAD – who qualify
I will prove there was no original offer of eternal life, as described in the New Testament. There is no Original Sin. Therefore, the Legal Package Christian Lawmakers and Keepers offer is – FRAUDULANT!
Jewish Apologetics was around before the birth of Jesus whose teaching is chock full of apologies. I contend the people of Gaza are being inflicted with Jewish Apologetics that came to dwell at Harvard and other Colleges – many who do not own a clue what is going on. With the law that installs the Ten Commandments in son schools, come the infection of Jewish Debate about Jews….
WORSHIPPING OTHER GODS, AND NOT OBEYING THE SABBATH
Our Founding Father had NO CONCERN for American Citizens being punished for not going to Church or Synagogue.
John Presco
(Ezra 1:1) Why were the Jews exiled?
The Jews had disobeyed God’s law of obeying the Sabbath. They had been in the Promised Land for roughly 800 years, and for 490 years, they disobeyed his Sabbath rest. The Sabbath rest was not only every seventh day; it was also every seventh year. The Jews were allowed to work the land for six years, but on the seventh year they had to let the land get a rest. God commanded this because the land needs to recuperate, gaining back its minerals. Also, this was an act of trust and obedience to God. The Jews were trusting God’s provision by not farming for an entire year. Judgment was promised if they disobeyed God’s Sabbath rest:
https://www.jewishvirtuallibrary.org/apologetics
Let us begin the end of the world as we know it at the tomb of Jesus where I with glee destroy the core tenet of Christianity – the Resurrection!
Pilate agreed to put his seal on Jesus’ tomb in order to thwart any trickery by the disciples of Jesus in regards to the pending Resurrection. Pontius Pilate was an extremely intelligent man, he a master auger. Augers were consulted when temples and other important Roman building were built in order t make sure the auspices was correct. Therefor, Pilate would quickly surmise he is being used to prove the resurrection is real, and does not fall for the trap later authors of Christian text have set in order spread a lie.
A group of liberal Pharisee believed in the Resuscitation of the dead, where good men who die are allowed by the Jewish God to enter the body of a living person so they will live longer. The Sanhedrin ruled the resuscitation was a fairytale, thus, Paul the Pharisee was out of a job. It was then that Paultried to take his magic act on the road and sell it to Gentiles. When the revolution of the Nazarite swept the land, Paul became a Roman agent who volunteered to destroy the Nazarite Movement that was admitting Gentiles and challenging Paul’s teaching all over the known world. T
When Mary Magdalene visits the tomb of her “master” and she hears his voice. Turning she only beholds the gardener. I believe the embodiment of Jesus came into the body of the gardener, thus the statement;
“Do not touch me for I am not fully in my body!”
Jesus may have been conducting a resuscitation on the Mount of Olives, he helping a dead sant come into the body of a young boy who is wrapped in burial ribbons. When he is unwrapped, we hear the voice of the wizened old sage who gets to spread his wisdom around some more.
The real mission was to bring the Kingdom of God back to Judea, it retreating to heaven with the Roman occupation. I have restored this kingdom – to earth!
There is the possibiity Pilate applied his seal because he was curious to see if this Jewish folklore was – real! The king and queen of Judea may have subscribe to the resuscitation, and thus they more then almost believed Paul when he was brought before them to be judged.
And, that is that!
NEXT!
Jon the Nazarite
Copyright 2012
The Resurrection Is a Lie
Posted on June 10, 2018 by Royal Rosamond Press
I fell on this rock, and died.
My two friends had to help me across the bridge. God restored my life because my sister Christine loved me dearly. My death would have destroyed her. We barely survived the loss of Bill. God intervened. This is why I investigated her death on similar rocks. We were raised Catholic, the religion Trump’s crazy handlers – hate!
A sacrificial Death is an abomination TO GOD. Jesus is not God, and never intended to be God. This great heresy, is done!
Jon
Christine’s Rock.
Faculty Speech Must Have Limits
Lawrence D. Bobo is Dean of Social Science and the W. E. B. Du Bois Professor of the Social Sciences at Harvard University.
June 15, 2024
After this historic year of endless controversy, I — like many faculty members — look forward to calmer times on campus. But before any semblance of normalcy can be achieved, we must come together to resolve two lingering questions about our role in the University community.
Having witnessed the appallingly rough manner in which prominent affiliates, including one former University president, publicly denounced Harvard’s students and present leadership, this first question must be answered: Is it outside the bounds of acceptable professional conduct for a faculty member to excoriate University leadership, faculty, staff, or students with the intent to arouse external intervention into University business? And does the broad publication of such views cross a line into sanctionable violations of professional conduct?
Yes it is and yes it does.
Vigorous debate is to be expected and encouraged at any University interested in promoting freedom of expression. But here is the rub: As the events of the past year evidence, sharply critical speech from faculty, prominent ones especially, can attract outside attention that directly impedes the University’s function.
A faculty member’s right to free speech does not amount to a blank check to engage in behaviors that plainly incite external actors — be it the media, alumni, donors, federal agencies, or the government — to intervene in Harvard’s affairs. Along with freedom of expression and the protection of tenure comes a responsibility to exercise good professional judgment and to refrain from conscious action that would seriously harm the University and its independence.
Internal discussion on key policy matters can occasion sharp differences of opinion. The expression of diverse, conflicting positions, especially those advanced with passion and conviction, is the stuff of a healthy intellectual community. Academic departments, faculty meetings, town halls, and campus publications should be regular forums for participation in University governance.
But many faculty at Harvard enjoy an external stature that also opens to them much broader platforms for potential advocacy. Figures such as Raj Chetty ’00, Henry Louis Gates Jr., Jill Lepore, or Steven A. Pinker have well-earned notoriety that reaches far beyond the academy.
Would it simply be an ordinary act of free speech for those faculty to repeatedly denounce the University, its students, fellow faculty, or leadership? The truth is that free speech has limits — it’s why you can’t escape sanction for shouting “fire” in a crowded theater.
Following similar logic: Is it acceptable professional conduct for a faculty member to encourage civil disobedience on the part of students that violates University policies? Faculty advocacy for actions clearly identified as in violation of student conduct rules is extremely problematic. Doing so after students have received official notification of a potential serious infraction is not acceptable. Such behavior should have sanctionable limits as well.
D-Day at the Tomb
Posted on December 21, 2012by Royal Rosamond Press
The mainstream Christian belief is that Jesus is the Son of God, fully divine and fully human and the savior of humanity. Because of this, Christians commonly refer to Jesus as Christ or Messiah.[4] Jesus’ ministry, sacrificial death, and subsequent resurrection are often referred to as the Gospel, meaning “Good News” (from the Greek: εὐαγγέλιον euangélion). In short, the Gospel is news of God the Father’s eternal victory over evil,[5] and the promise of salvation and eternal life for all people, through divine grace.[6]
The resurrection of Jesus is the Christian belief that Jesus Christ returned to life on the Sunday following the Friday on which he was executed by crucifixion. It is a central tenet of Christian faith and theology and part of the Nicene Creed: “On the third day he rose again in accordance with the Scriptures”. [1][2]
Skeptical scholars have questioned the historicity of the resurrection story for centuries; for example, “nineteenth- and early-twentieth-century biblical scholarship dismissed resurrection narratives as late, legendary accounts.”[7] A number of contemporary scholars express doubts about the historicity of the resurrection accounts and have debated their origin,[8] and some other scholars consider the biblical accounts of Jesus’ resurrection as derived from the experiences of Jesus’ followers and of Apostle Paul.[9][10]
http://www.leaderu.com/orgs/probe/docs/crucific.html
The mainstream Christian belief is that Jesus is the Son of God, fully divine and fully human and the savior of humanity. Because of this, Christians commonly refer to Jesus as Christ or Messiah.[4] Jesus’ ministry, sacrificial death, and subsequent resurrection are often referred to as the Gospel, meaning “Good News” (from the Greek: εὐαγγέλιον euangélion). In short, the Gospel is news of God the Father’s eternal victory over evil,[5] and the promise of salvation and eternal life for all people, through divine grace.[6]Lazarus’ resuscitation compared to Jesus’ Resurrection, On the Gospel for the 5th Sunday of Lent
5th Sunday of Lent, John 11:1-45
I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die.
In order that his disciples might not despair at his death but instead might have hope in his Resurrection, our Savior manifested his divine power and authority in raising Lazarus with the simple words, Lazarus, come forth. Surely, he who not only healed the blind man and worked many other miracles, but who also raised Lazarus from the dead, surely he would also rise from the dead himself!
Historically, the raising of Lazarus from the dead marked a significant turning point in Jesus’ ministry and earthly sojourn. Coming up to Bethany, which is near Jerusalem, Christ exposed himself to the Jewish authorities who wished to put him to death. What is more, as these wicked men had already desired to murder the Christ, now their rage was transferred over to the disciples of Jesus as well – for this reason St. Thomas the Apostle said, Let us also go [to Bethany], that we may die with him. Finally, it is significant to note that it was this marvelous sign of the raising of Lazarus which led the Pharisees and the priests to take council together. Then, Caiaphas prophesied in the Spirit that Jesus should die for the nation. And not only for the nation, but to gather together in one the children of God, that were dispersed (John 11:51-52).
While Lazarus’ resuscitation was essential different from the Resurrection of the Christ, it was nevertheless given as a sign and witness of hope. Thus, a comparison of these two events – the raising of Lazarus and the Resurrection of Jesus – will help us to understand how this miracle gives witness to the greatest Miracle. Moreover, we will come to something of an understanding of certain aspects of the Resurrection itself.
Difference of time
We note the significant difference in the time of the resuscitation of Lazarus from Jesus’ Resurrection. While Lazarus was raised on the fourth day after his death, the Savior rose on the third day. And this is fitting, if we consider the significance of the numbers three and four. Indeed, four signifies the things of earth and of men: There are said to be four corners to the earth, there are four cardinal virtues, and the number forty implies earthly perfection. Three, on the other hand, points to the things of heaven and of God: There are three Persons in the Most Holy Trinity and three theological virtues.
For this reason, Christ raised Lazarus on the fourth day, since it was a natural and earthly life to which the dead man was restored. This was not a resurrection, but a resuscitation: Since Lazarus would die again and did not yet enjoy the glorification of his body or soul. The Savior, however, rose on the third day, since it was to a supernatural and heavenly existence that he was restored. His rising from the dead is a true Resurrection to glory. Moreover, it should have given his disciples greater hope when they saw their Savior die – if Christ had raised Lazarus after four days, surely hope remained until the third day after his own death.
Difference of place
There is also a significant difference in place. Although both Lazarus and Christ rose from a tomb, the tomb from which Lazarus was raised was open at the moment of his resuscitation. Now it was a cave; and a stone was laid over it. Jesus saith: Take away the stone. […] They took therefore the stone away (John 11:39,41).
In the case of the Resurrection of the Lord, however, the tomb was closed when he rose from the dead. We have already discussed this point, which is not often recognized, in a previous article. Here, it will suffice simply to mention the Gospel accounts in brief. When the women came to the tomb on Eastern morning, they saw the tomb closed. But then an earthquake occurred and an angel of the Lord descended from heaven, and coming, rolled back the stone, and sat upon it (Matthew 28:2). Looking within, the women saw that the Savior had already been raised. Hence, it is clear that the Lord was raised when the tomb was still closed. This, then, is the greatest proof of his Resurrection – since, if the tomb had already been open, it may have been thought that robbers took the body; but, if the tomb was closed at the time Christ rose and came forth (by walking through the wall of the tomb, as he walked through the walls of the upper-room), it was clear that the body had not been stolen, but that Jesus had indeed been raised and glorified.
Although both Lazarus and the Lord had been laid in tombs, Lazarus was resuscitated to an earthly existence and could not exit the tomb without having the bolder first rolled back. Christ, on the other hand, rose to glory and, through the power of his divinity working in and upon his glorified body, he miraculously exited the tomb by walking through the wall at some time during the night. And this brings us to another difference.
Difference of witnesses
Many witnessed the resuscitation of Lazarus: His sisters Martha and Mary, the Jews who had come, the Apostles and other disciples of Jesus, and of course Jesus himself. Of the Resurrection of the Christ, however, there was no witness. For this reason the Church sings in her Easter Exultet: O truly blessed night, which alone merited to know the time and the hour in which Christ rose from the dead!
Many saw Lazarus come forth from the tomb, resuscitated. None, however, were privileged to behold the Lord rise from the tomb, glorified. And this is fitting, since the resuscitation of Lazarus – while a great miracle – is not entirely beyond the powers of human comprehension. The Resurrection of the Savior, however, fully exceeds all human understanding – not that we cannot come to a true belief and knowledge of the fact of the Resurrection, but the mystery of the Resurrection itself is far above the reason of men and angels. As none beheld the eternal generation of the Son from the Father, so too none merited to see the raising of the Christ. This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou are my Son, this day have I begotten thee (Acts of the Apostles 13:33).
There are, of course, many more differences besides these which we have mentioned: Lazarus’ body was decaying, while Christ’s was preserved from corruption; Lazarus rose by the power of another (Jesus), while the Lord rose by his own power as God; Lazarus remained bound in his burial garments (including the napkin upon his face), but Christ’s garments were freed from him and the napkin was folded and set aside; etc., etc. We, however, must now turn to an essential similarity – the similarity which allows us to make these comparisons.
The similarity of matter
All the many differences notwithstanding, there is an important point of similarity between the resuscitation of Lazarus and the Resurrection of the Savior: In both cases, the bodily substance which had been dead is the matter which was raised. The body of Lazarus which had been separated from his soul and was laid dead in the tomb, this very body was raised by Christ to a second earthly life. Likewise, the body of Jesus which had been separated from his soul in death and had rested in the tomb for three days, this very body was raised to glory. As there are not two bodies of Lazarus, neither are there two bodies of Christ.
This is a point which must be stressed, since today there is some tendency to think of Christ’s Resurrection in non-physical and non-material terms. Some people will speak and write as though the material body of Christ simply disappeared and ceased to exist, being replaced by a spiritual body. This cannot be the case, for we know that, even after the Resurrection, the Savior was able to eat and drink, and also that the disciples could touch and see him. We must necessarily hold as a matter of faith (expressed in the clearest of terms in the Sacred Scriptures) that the material body of the Lord was raised from the dead immortal, but not immaterial! Even now, after the Ascension, the body of our Lord is glorified and in heaven, but it is not immaterial. Indeed, if the “body” became “immaterial,” it would no longer be a “body” but would instead by a “soul.”
Lazarus’ resuscitation helps to illustrate this point most clearly. Although none witnessed the bodily Resurrection of Christ, many saw Lazarus’ flesh raised from the dead. All could see that his very same body was restored to him. None doubted that, after his resuscitation, Lazarus was still physical and material. In this respect, there is a great point of similarity between the resuscitation of Lazarus and the Resurrection of Christ.
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