Thursday, April 29, 2010

Joseph in Egypt: Part III

This article is the third in a series of six parts published in Bible and Spade.

As all who are familiar with the Biblical account will remember, Joseph, while still in the household of Potiphar, was falsely accused of adultery with the wife of his master and thrown into prison. The normal punishment for adultery in ancient Egypt was death; the fact that Joseph did not suffer execution is interesting and perhaps indicates that Potiphar doubted the veracity of his wife, who had made the accusation. In any case, Joseph spent time in an Egyptian prison.

The Biblical mention of Joseph serving time in a prison is noteworthy in itself. To us in the 20th century, serving time in a prison as punishment for a crime seems quite natural. But in the ancient world, this was not the case. The death penalty, a fine, or even bodily mutilation were the usual means of making people suffer for their crimes in the ancient Near East.

Prisons were rare in the ancient world. To see this, one need only look at the Old Testament Law. There is nothing there about serving a prison sentence for any sin or crime, and in fact there is nothing Biblically or archaeologically that would lead us to believe that the Hebrews even had prisons as we know them. The importance, then, of the prison sentence of Joseph is that the author of the book of Genesis is recording correct information, for Egypt was one of the few nations in the ancient Near East that had prisons in the classical sense of the term.

We are very fortunate to have an Egyptian papyrus, translated and published by the Egyptologist W. C. Hayes, that deals at length with Egyptian prisons (Hayes 1972). We have mentioned it also deals with Asiatic slaves in Middle Kingdom Egypt. Let us look at what this papyrus tells us about prisons and prison life in Egypt in the days of Joseph (Hayes 1972:37–42).

View the rest of the article HERE

Tuesday, April 27, 2010

Scriptures released in 10 more languages

Scriptures released in 10 more languages

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Posted: 27 April, 2010

Topics in this story:audio scripture, faith comes by hearing, gospel, languages

Faith Comes By Hearing often distributes these Proclaimers which contain audio Scriptures in a particular language. (FCBH photo)

International (MNN) ― Often around the world, people have literally no access to Scripture in their own language. For some, even when they are given the Bible in their own language, they do not have the ability to read it.

For those who have the Bible translated into their own language but are illiterate, it would seem impossible to access the Word without tracking someone down to read it to them. Faith Comes By Hearing has been working on a solution for over 35 years.

Faith Comes By Hearing puts a voice to Scripture, producing audio Bibles for the poor and illiterate across the globe. Just last week, the ministry released 10 more Audio New Testaments, providing the opportunity for people to hear the Truth of the Gospel, some for the first time.

The Audio New Testaments were recorded and released in these languages: Chatino de Tataltepec, Chinateco de Sochipan, amd Mixe de Atitlan, all native of Mexico; Datooga, in Tanzania; Dutch, in Suriname; Malay Bahasa in Malaysia; San (Samo) in Burkino Faso; Desano in Columbia; Indonesian (Shellabear) in Indonesia; and Wolaitta in Ethiopia.

These new releases have the potential to reach more than 56.3 million people. Pray that all of the people represented in these 10 languages would now have access to the Scriptures, be it through solar-powered Audio Bibles or free downloads. Pray that each one of them would hear the Word and respond to its power through the One and Only God.

To listen to Audio Scripture daily in your own language, visit The ministry presents the Gospel in 443 languages in 508 recordings, most of which are available online.

Monday, April 26, 2010

Preaching God as a farmer brings Truth to people, healing to land

Preaching God as a farmer brings Truth to people, healing to land

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Posted: 26 April, 2010

Topics in this story:aim, farmers, lesotho, shepherds

Lesotho (MNN) ― The small country of Lesotho is generally more prosperous than many

African countries, but it has been unable to stand up to the pressure resulting from poor farming methods.

Lesotho is currently facing what Africa Inland Mission is calling a "dire farming crisis." Each time it rains, the water seems to erode away more of the land, pushing soil down into gullies and creating worse and worse conditions for farming. Land, a normal form of inheritance in Lesotho, is falling further and further from workability.

Not only is the land suffering from natural causes, but it has also been deprived of caring human touch. AIM missionaries report that farming is seen as a lowly profession in Lesotho, so the land is often approached with destructive behavior rather than with tender care.

Based on the belief that God Himself was the first farmer (i.e. the Garden of Eden), AIM missionary August Basson has made strides to overturn this farming dilemma. He has begun preaching on God's relationship to farming, ensuring people that "the way we view ourselves has an effect on how we deal with the land, and it all goes back to our right relationship with the Creator."

With a program Basson calls "Farming God's Way," people's perceptions of farming are changing, and better farming methods are being implemented. As people begin to understand how God sees them, they are learning stewardship, and, more importantly, are being transformed by the Truth.

AIM is also working among another marginalized group in Lesotho: shepherds. AIM has been creating schools for shepherds in Lesotho for the past ten years, which has resulted not only in the education of many boys, but in the salvation of some.

AIM missionary John Barry sees the shepherds of Lesotho as a ministry ripe with potential--not just for the shepherds to be ministered to, but for the shepherds to do the actual ministering. He acknowledges that God, the Good Shepherd, has a heart for shepherds, and hopes to see Him use these men to spread the Gospel through oral Bible stories as they wander across the country.

God is doing great things in these marginalized groups in Lesotho. Pray that the farmers would be blessed by their hard work and that they would understand the benefits of living God's way. Pray that the shepherds would respond to the message of Jesus Christ and would be inspired to be, as Barry puts it, "shepherds of men."

About this Organization■News for This Organization■Profile Page


Africa Inland MissionPhone: 1-800-254-0010

Fax: (845) 735-1814

Web site P.O. Box 178

Pearl River, NY10965

About Lesotho

Population: 2,066,000

People Groups: 13

Unreached Groups:

1 (8%)

Primary Language: English

Primary Religion: Christianity

Evangelical: 8.2%

More News About Lesotho

Info About Lesotho

Data from the Joshua Project


Here is an audio series that everyone should get and distrubute to their churches.

Joseph in Egypt: Part II

This article is the second in a series of six parts published in Bible and Spade.

Joseph began life in Egypt as a slave (Gn 39:1). As we saw in Part I of this study, these events in the life of Joseph should be dated to the great Middle Kingdom period of Egyptian history (2000–1782 BC).

It is important to note that during the Middle Kingdom, slavery as an institution of society flourished in Egypt, Evidence from Egyptian texts, indicates that at this time in Egypt’s history, the number of Syro-Palestinian slaves in bondage in the Nile Valley was growing constantly (Aling 1981:30, note 14). While some of these Asiatic slaves must have been prisoners of war captured by the Egyptian army in raids to the north, the majority certainly was not obtained by violence (Aling: 30). Most of the slaves were female; prisoners of war would have been predominantly male. Also, there are no Egyptian records of any major wars being fought by Egypt in Syria-Palestine in the Middle Kingdom. It is best to conclude that most of the Asiatic slaves entered Egypt just as Joseph did, through the slave trade. This, however, brings up an interesting question: why is there no written evidence at all of a slave trade between Syria-Palestine and Egypt?

View the rest of the article HERE

Friday, April 23, 2010



David Q Santos

The follower of Jesus Christ is called to a life that is lived by a Biblical standard. Scripture provides authoritative direction for all matters of life. From ethical living to fulfilling the great commission the Bible tells Christians how to live. The believer’s first responsibility (after saving faith of course) is to find out what God has said about life. It is critical that the believer study the Bible (2 Tim 2:15) for spiritual growth. Scriptural knowledge should be like a pair of lenses over the believer’s eyes. Everything should be seen through these lenses.

The concept of a Biblical worldview is an important one that begins with what one believes about the Bible and directly guides how a Christian will live. A high view of Scripture will yield a high view of a personal God. Gary Stewart explained the importance of this issue when he wrote,
How do you view God? The answer is very important because the way a person views God and the quality of the relationship with God will be significant factors in how one deals with stress and crisis. Throughout the Psalms, we read of the human emotions that accompany the broad spectrum of circumstances in the psalmists’ and our own lives. There we find joy and sadness, fear and pain, exuberance and depression, victory and defeat, hope and despair. The emotions expressed in the Psalms are as diverse as the events that generated them. What sustained the writers throughout the course of these events was personal faith and a biblical worldview—the ability to view life in accordance with God’s divine perspective (see Pss. 102, 116, and 121). These same supports are available to us today.[1]
Stewart’s statement that a Biblical worldview is “the ability to view life in accordance with God’s divine perspective” is a good statement. A true Biblical world view seeks God’s perspective; past, present, and future. One could ask what a Biblical world view is. James Smith finds seven points that are included in a Biblical worldview in Genesis chapter one. He wrote,

The greatness of God is indicated in the fact that he was here when it all began. The implications of the first verse of the Bible are staggering. Here the Bible throws down the gauntlet to a number of “isms” which are antithetical to the Biblical worldview…

1. God exists. Thus atheism is opposed. The Hebrew word for God (’elohim) is used over 2500 times in the Old Testament. The word conceives of God as the one who by his nature and his works rouses man’s fear and reverence. ’Elohim emphasizes the power and transcendence of God.

2. Only one God exists. The verb in verse 1 is singular necessitating the conclusion that the world was created by one God. Thus polytheism is opposed.

3. The pluralistic unity of the Godhead is suggested by the fact that the word for God (’elohim) is plural while the verb is singular. Later revelation will make clear that the one God manifests himself as Father, Son, and Holy Spirit. Thus Unitarianism is opposed.

4. The universe had a beginning. Matter is not eternal. Thus materialism is opposed.

5. God is distinct from nature, for he created the heavens and earth. Thus pantheism is opposed.

6. Since God created the material universe he is obviously superior to it and therefore in control of it. Thus the doctrine of fatalism is opposed.

7. In creating the material universe God, a non-material being, of necessity had to interact with the material realm. Thus the doctrine of dualism is opposed.[2]
Many of these points are under attack by Biblical critics. Some are being downplayed in teaching and preaching. And worse yet, some are even being denied from pulpits around the world. The Bible teaches that there is a single personal living God who exists eternally as three persons. This God created everything out of nothing. Paul Helsheth finds four assumptions that are fundamental to having a Biblical worldview. He wrote,

What, then, are the fundamental assumptions of the biblical worldview, the assumptions that are nurtured by the theological disciplines and that constitute the foundation of education that is distinctly and consistently Christian? According to conservative Reformed scholars, the assumptions that inform the ability to reason rightly include, but are not limited to, the following four:[3]

1. The Creator-creature distinction. Scripture teaches that God spoke the universe into existence (Gen 1) and “upholds all things by the word of his power” (Heb 1:3). [4]

2. Creation is the “theater” of God’s glory. Scripture teaches that “the whole earth is full of God’s glory” (Isa 6:3) because every aspect of the created order “is declaring the work of his hands” (Ps 19:1; cf. Ps 8:3–4; Rom 1). [5]

3. The unregenerate “cannot understand” the things of the Spirit. Just as Paul makes clear in 1 Cor 1 and 2 that the wisdom of God is “foolishness” to those who are perishing, so too he demonstrates in Rom 1 that the unregenerate worship and serve creatures rather than the Creator because they are blind to the true significance of what they can rationally perceive in the created order. [6]

4. Those who are “spiritual” are the appraisers of “all things.” Whereas those who are “devoid of the Spirit” are without the ability to see reality for what it objectively is, those who are “indwelt, renewed, enlightened, [and] directed by the Holy Spirit”76 are, according to 1 Cor 2:15 and 16, the “appraisers of all things” because they have “the mind of Christ.” [7]

This author believes that the single highest hurdle for maintaining a Biblical worldview is the acceptance of the creation account as found in the book of Genesis. Alan Branch affirmed this point when he wrote that “Fundamental to the biblical worldview is a cosmology which affirms the world is neither ‘divine’ (pantheism) nor an extension of the divine (panentheism). The doctrine of creation ex nihilo is closely related to the truth of God the Father found in Scripture as opposed to God as ‘mother’ in pagan religions.”[8] To hold any other view than God creating the world out of nothing (ex nihilo) in seven days is to move away from Biblical truth. MacArthur makes this same point writing, “Creation ex nihilo is the clear and consistent teaching of the Bible. Evolution was introduced as an atheistic alternative to the biblical view of creation.”[9] He also explains the infiltration of evolution into the world,

Thanks to the theory of evolution, naturalism is now the dominant religion of modern society. Less than a century and a half ago, Charles Darwin popularized the credo for this secular religion with his book The Origin of Species. Although most of Darwin’s theories about the mechanisms of evolution were discarded long ago, the doctrine of evolution itself has managed to achieve the status of a fundamental article of faith in the popular modern mind. Naturalism has now replaced Christianity as the main religion of the Western world, and evolution has become naturalism’s principal dogma.[10]

As the world continues to move away from the belief in any supernatural creator (especially the God of the Bible) it becomes more important for a Christian to be founded in truth. Morris explained by writing, “That the theory of evolution, as an all-embracing worldview, is a philosophy of profound importance that must be reckoned with is becoming increasingly evident as its influence penetrates more and more deeply into every phase of modern life.”[11] Some might say that this is not an important issue. But evolution is a faith killer. Ken Ham quotes a college professor who wrote, “After 30 years of ministry on a secular campus I have concluded the number one reason Christians lose their faith is the teaching of evolution as an inarguable fact. The same professors invariably attack the reliability of the Bible.”[12] Evolution is the inroad for critics of Christianity to attack the Bible and a Biblical worldview.

The theory of evolution has grown in its scope. “Evolution is not merely a biological theory, but is rather a full-blown cosmology. The whole structure of modern public education, from kindergarten through the postgraduate schools, both in content and methodology, is built around the evolutionary framework.”[13] Evolution is a giant theory that defines the modern humanistic worldview. All state-run education permeates evolutionary teaching and anti-Christian views. Morris adds,

A Christian, therefore, simply cannot avoid confronting this issue of evolution. It now permeates every aspect of secular life, and most areas of religious life as well. Small wonder that many professing Christians and the institutions with which they are associated (churches, schools, seminaries, publications, missions, etc.) have long since capitulated to evolution, and have tried to adapt their theology and Biblical exegesis to modern evolutionary science and social philosophy.[14]
The contrast between the Biblical worldview and evolutionary naturalism is obvious to anyone who is examining Scripture in its normal, plain, and literal fashion; taking it as face value. The belief is to say that God used normal language to transmit His special progressive revelation. “The worldview expressed in Genesis 1–4 is not just different from its counterpart in the literature of the ancient world; it is opposed to it.[15] Opposite to the Bible is naturalism. “Naturalism is the view that every law and every force operating in the universe is natural rather than moral, spiritual, or supernatural. Naturalism is inherently anti-theistic, rejecting the very concept of a personal God.”[16] Evolutionists of today are not content to believe what they wish. They often find it necessary for everyone else to believe the same as they do. Evolution is not scientific fact, rather, it is a religion with its own set of apologetics. “Modern naturalism is often promulgated with a missionary zeal that has powerful religious overtones.”[17]

Because of this zeal and supposed fact even some Christian leaders have fallen to the falsehood of evolution. “Many who should know better—pastors and Christian leaders who defend the faith against false teachings all the time—have been tempted to give up the battle for the opening chapters of Genesis.”[18] Failing to maintain a Biblical worldview of creation is not a small matter. This doctrine is the basis for a high view of God. It is also directly related to other doctrines such as the fall of man and the depravity of man. These doctrines are crucial for a right view of anthropology and doctrines of salvation. “Evolution, on the other hand, not only must deny creation, but must also deny the Fall, and therefore also the necessity of redemption.”[19] To deny the creation is a path to a watered down false Gospel and the loss of a true Biblical worldview.

Work Cited
Arnold, Bill T., Encountering the Book of Genesis (Grand Rapids: Baker, 1998).

Branch, Alan, “Radical Feminism and Abortion Rights: A Brief Summary and Critique,” Journal for Biblical Manhood and Womanhood Volume 9, 2 (Council on Biblical Manhood and Womanhood, 2004; 2005).

Ham, Ken, Number One Reason Christians Lose Their Faith, (Answers In Genesis),, accessed 12/24/2009.

Helsheth, Paul Kjoss, “Christ-Centered Bible-Based and Second-Rate? ‘Right Reason’ As the Aesthetic Foundation of Christian Education,” Westminster Theological Journal Volume 69, 2 (Westminster Theological Seminary, 2007; 2008).

MacArthur, John, “Creation: Believe It Or Not,” Master's Seminary Journal Volume 13, 1 (The Master's Seminary, 2002; 2005).

Morris, Henry M., “Seven Reasons for Opposing Evolution,” Bibliotheca Sacra Volume 122 (Dallas Theological Seminary, 1965; 2002).

Smith, James E., The Pentateuch, 2nd ed. (Joplin, Mo.: College Press Pub. Co., 1993).

Stewart, Gary, Basic Questions on Suicide and Euthanasia : Are They Ever Right?, BioBasics series (Grand Rapids, MI: Kregel Publicationi, 1998).
[1] Gary Stewart, Basic Questions on Suicide and Euthanasia : Are They Ever Right?, BioBasics series (Grand Rapids, MI: Kregel Publicationi, 1998), 32–33.

[2] James E. Smith, The Pentateuch, 2nd ed. (Joplin, Mo.: College Press Pub. Co., 1993). Gen 1:1-23

[3] Paul Kjoss Helsheth, “Christ-Centered Bible-Based and Second-Rate? ‘Right Reason’ As the Aesthetic Foundation of Christian Education,” Westminster Theological Journal Volume 69, 2 (Westminster Theological Seminary, 2007; 2008), 397–400.

[4] Helsheth, 397–398.

[5] Ibid, 398.

[6] Ibid, 399.

[7] Ibid, 399.

[8] Alan Branch, “Radical Feminism and Abortion Rights: A Brief Summary and Critique,” Journal for Biblical Manhood and Womanhood Volume 9, 2 (Council on Biblical Manhood and Womanhood, 2004; 2005), 23.

[9] John MacArthur, “Creation: Believe It Or Not,” Master's Seminary Journal Volume 13, 1 (The Master's Seminary, 2002; 2005), 16.

[10] Ibid, 5–6.

[11] Henry M. Morris, “Seven Reasons for Opposing Evolution,” Bibliotheca Sacra Volume 122 (Dallas Theological Seminary, 1965; 2002), 254.

[12] Ken Ham, Number One Reason Christians Lose Their Faith, (Answers In Genesis),, accessed 12/24/2009.

[13] Morris, 254.

[14] Ibid, 255.

[15] Bill T. Arnold, Encountering the Book of Genesis (Grand Rapids: Baker, 1998) 49.

[16] MacArthur, 6.

[17] Ibid.

[18] Ibid, 11.

[19] Morris, 256.

Joseph in Egypt: Part I

This article is the first in a series of six parts published in Bible and Spade.

No portion of the Old Testament has a richer Egyptian coloring than the story of Joseph. Egyptian names, titles, places, and customs all appear in Genesis 37–50. In the last one hundred years or so, historical and archaeological research has made the study of the Egyptian elements in the Joseph story more fruitful than ever before. In order to examine the Egyptological information, it is necessary to establish the period in Egyptian history when Joseph was in Egypt.

Mainline contemporary scholarship and the Bible’s own chronology are in accord in dating Joseph sometime between 2000 and 1600 BC. This time frame includes two important periods of Egypt’s history, the Middle Kingdom (2000-1786 B.C.) and the Second Intermediate Period (1786-1570 B.C.). However, before narrowing down our dates for Joseph any more, let us first survey these two periods.

View the rest of the article HERE

Dead Sea Scrolls support scripture (

Dead Sea Scrolls support scripture (

Dead Sea Scrolls support scripture

Allie Martin - OneNewsNow - 4/23/2010 5:15:00 AMA professor of New Testament at a college in Canada is trying to help people have a better understanding of the significance of the Dead Sea Scrolls.

In his book, Holman QuickSource Guide to the Dead Sea Scrolls, Craig Evans provides an overview of the Dead Sea Scrolls and their importance to Christianity. The scrolls are a collection of about 900 documents, including texts from the Hebrew Bible, discovered between 1947 and 1956 in 11 caves on the northwest shore of the Dead Sea in Israel.

Evans, a professor at Acadia Divinity College in Nova Scotia, says a great deal of misinformation has been disseminated about the Dead Sea Scrolls, but he explains they support the accuracy and authority of scripture.

"The oldest complete Hebrew Bible dated to the year A.D. 1000, and so with the Dead Sea Scrolls, we now had manuscripts that were a thousand years older," he reports. "If we use the case of Isaiah, which is...completely preserved, now we can compare these [two] Isaiahs – the real old one [found] at Quaram at the Dead Sea [and] the not-so-old one that we have always had. And when we compare them, we see the text has not changed."

Portions of the Dead Sea Scrolls are on display through October at the Science Museum of Minnesota in St. Paul.

Thursday, April 22, 2010

Why learn Hebrew and Greek? by Dr. Rod Decker

The following is reprinted with permission from Paraklesis, a publication of Baptist Bible Seminary. The article first appeared in the Summer ‘09 issue.

Why learn Hebrew and Greek?

I want to address just one facet of the question in this essay. The primary purpose of Baptist Bible Seminary is to train pastors. We have made a deliberate choice to focus on only one narrow slice of graduate-level biblical-theological education. I am thinking first and foremost of the pastor when I think of the place of the biblical languages in the curriculum. In its biblical portrait, the central focus in pastoral ministry is the public proclamation of the Word of God. There are certainly other aspects of pastoral ministry, but it can be no less than preaching if it is to be a biblical pastoral ministry.

How does preaching relate to the biblical languages?

I have some serious concerns about the state of the pulpit these days. My concern could be stated fairly well by adapting the wording of 1 Sam. 3:1 and suggesting that biblical preaching is rare in our day, and a word from God is infrequently heard from our pulpits. Some of today’s best known preachers echo the same sentiment. John Stott, for example, says that “true Christian preaching…is extremely rare in today’s Church.”1

As those who stand in the pulpit and open the Word of God to a local congregation, pastors have the same charge as that with which Paul charged Timothy: “Preach the Word” (2 Tim 4:2). That is an awesome responsibility. The apostle Peter reminds us that “if anyone speaks, he should do it as one speaking the very words of God” (1 Pet 4:11). read more»

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Tuesday, April 20, 2010

Winner of £1m Templeton prize attacks ‘fundamentalism’ of Dawkins - Times Online

Winner of £1m Templeton prize attacks ‘fundamentalism’ of Dawkins - Times Online

The Name Yahweh in Egyptian Hieroglyphic Texts


Among ancient Egyptian designations for types of foreign peoples in the New Kingdom Period, the term Shasu occurs fairly frequently. It is generally accepted that the term Shasu means nomads or Bedouin people, referring primarily to the nomadic or semi-nomadic peoples of Syria-Palestine. There are two significant hieroglyphic references in New Kingdom Period texts to an area called “the land of the Shasu of Yahweh.”1 Except for the Old Testament, these are the oldest references found in any ancient texts to the God Yahweh. The purpose of this paper is to study these two references and assess their possible importance in dating the Exodus story.

Read the rest of the article HERE

Deception of "Earth Day"

Here is a great article on the truth of "Earth Day" which is a pagan high day.  Don't believe me; read this article.

What kind of theology could attract a half-billion people from 180 countries? Nearly every school in North America will observe this day. Churches will emphasize it all week. Some of you will probably bow out of the hoopla April 22, but tens of millions won't. They insist on bowing down to "Mother Earth" on Earth Day.

Sen. Gaylord Nelson got this launched forty years ago, and you would think with that kind of long history, more would have figured out that church participation in the event is an outrage. In keeping with the tide of the 1960s, he first called it a "National Environmental Teach-In."

All movements and campaigns have their own "bible." For the Earth Day crowd the 1970 book The Environmental Handbook, is their guide. The book states that each tree and stream has its own guardian spirit. And Christianity is hugely at fault for environmental woes. They think we believe that it is God's will to exploit nature (p. 20-21). Thanks to Christianity, we will see a worsening ecological crisis (p. 25). The book also says, "No technical solution can rescue us from the misery of overpopulation. Freedom to breed will bring ruin to all. The only way we can preserve more precious freedoms is by relinquishing the freedom to breed." (p.49, Garrett Hardin). That's called population control. Just like the global warming crowd, they want a whole lot of us to go away.

On page 324, the book promotes polygamy and group marriage. It pushes for a "revolution of consciousness" and enlightenment while praising Gnostics, hip Marxists, Teilhard de Chardin Catholics, druids, Taoists, witches, Yogins, Bhikkus, Quakers, Sufis, Tibetans, Zens, Shamans, Bushmen, American Indians, Polynesians, anarchists, and alchemists. (p. 331).

Read the rest of the article at:

Scientists, Creationists Agree: 'Sediba' is No 'Missing Link'

This is an article on the two year old debate over the newest attempt to vindicate the nearly defunct theory of evolution. Historically, all of the “finds” of the “missing link” have been proven to be either; not what they were thought to be or all out frauds. Most of these scientists are seeking truth but the reality is the truth of the origin of man can only be found in Scripture.

The Olivet Discourse (Summary from last week)

The Olivet Discourse (Summary from last week) Jesus is answering two questions. He answered in reverse order of how they were asked (...