ellauri029.html on line 912: You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you. For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. We are fools for Christ’s sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. 1 Corinthians 4:8-13
ellauri029.html on line 916: The Corinthians would not have considered Paul’s language intentionally cruel. Instead, they would have recognized Paul was using rhetoric to make a point. The Corinthians felt superior to Paul, casting judgment on him. So he calls them spiritual kings and says, ironically, that God considers His apostles “scum” and “dregs.”
ellauri092.html on line 65: Dwight Lyman Moody (February 5, 1837 – December 22, 1899), also known as D. L. Moody, was an American evangelist and publisher connected with Keswickianism, who founded the Moody Church, Northfield School and Mount Hermon School in Massachusetts (now Northfield Mount Hermon School), Moody Bible Institute and Moody Publishers. One of his most famous quotes was “Faith makes all things possible... Love makes all things easy.“ Moody gave up his lucrative boot and shoe business to devote his life to revivalism, working first in the Civil War with Union troops through YMCA in the United States Christian Commission. In Chicago, he built one of the major evangelical centers in the nation, which is still active. Working with singer Ira Sankey, he toured the country and the British Isles, drawing large crowds with a dynamic speaking style. Jesus was a great motivational speaker, and the apostles plus Paul of Tarsus copycatted him to the best of their abilities.
ellauri151.html on line 891: [28] And God has appointed in the church first apostles, second prophets, third, teachers,

ellauri151.html on line 893: [11] And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers,

ellauri151.html on line 919: [11] And his gifts were that some should be apostles, some prophets, some evangelists, some pastors (shepherds) and teachers,
ellauri155.html on line 802: Calvin exemplified a pastoral use of this doctrine, patterned after Christ and the apostles, who used this doctrine in two chief ways - to humble the proud and to comfort the humble.
ellauri184.html on line 346: The town is cited in all four gospels (Matthew 4:13, 8:5, 11:23, 17:24, Mark 1:21, 2:1, 9:33, Luke 4:23, 31,7:1, 10:15, John 2:12, 4:46, 6:17, 24, 59) where it was reported to have been the hometown of the tax collector Matthew (aka Leevi, eri kuin evankelista), and located not far from Bethsaida, the hometown of the apostles Simon Peter, Andrew, James and John. Some readers take Mark 2:1 as evidence that Jesus may have owned a home in the town, but it is more likely that he stayed in the house of one of his followers here. He certainly spent time teaching and healing there. One Sabbath, Jesus taught in the synagogue in Capernaum and healed a man who was possessed by an unclean spirit (Luke 4:31–36 and Mark 1:21–28). This story is notable as the only one that is common to the gospels of Mark and Luke, but not contained in the Gospel of Matthew (see Synoptic Gospels for more literary comparison between the gospels). Afterward, Jesus healed Simon Peter´s mother-in-law of a fever (Luke 4:38–39). According to Luke 7:1–10 and Matthew 8:5, this is also the place where Jesus healed the boyfriend of a Roman centurion who had asked for his help. Capernaum is also the location of the healing of the paralytic lowered by friends through the roof to reach Jesus, as reported in Mark 2:1–12 and Luke 5:17–26.
ellauri184.html on line 740: This is also confirmed by Acts 8:1 that reads, “On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.” John was still in the city at this time (perhaps one or two years after the resurrection) and was still there three years after the conversion of Simon to Paul (Galatians 2:9).
ellauri216.html on line 198: The Didache (Greek: Διδαχή, translit. Didakhé, lit. "Teaching"), also known as The Lord's Teaching Through the Twelve Apostles to the Nations (Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν), is a brief anonymous early Christian treatise written in Koine Greek, dated by modern scholars to the first or (less commonly) second century AD. The first line of this treatise is "The teaching of the Lord to the Gentiles (or Nations) by the twelve apostles". The text, parts of which constitute the oldest extant written catechism, has three main sections dealing with Christian ethics, rituals such as baptism and Eucharist, and Church organization. The opening chapters describe the virtuous Way of Life and the wicked Way of Death. The Lord's Prayer is included in full. Baptism is by immersion, or by affusion if immersion is not practical. Fasting is ordered for Wednesdays and Fridays. Two primitive Eucharistic prayers are given. Church organization was at an early stage of development. Itinerant apostles and prophets are important, serving as "chief priests" and possibly celebrating the Eucharist. Meanwhile, local bishops and deacons also have authority and seem to be taking the place of the itinerant ministry.
ellauri300.html on line 880: Now a man named Ananias, together with his wife Sapphira, also sold a piece of their own property. 2 With his wife’s full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles’ feet.
ellauri334.html on line 327: Second, one of the other apostles was also named “Judas”. To differentiate the 2, “Judas Iscariot” was because his father was called “Iscariot”. Why? It is understood that they were from the Judean town of Kerioth-hezon. The other “Judas” was referred to as “son of James”. He was also known as Thaddaeus. The name was changed because nobody liked to be called Jew anymore.
ellauri408.html on line 400: The “miracles” of Jesus were clearly made up after the fact, since the evangelist Paul knew nothing about them and he was in contact with the other apostles, according to the New Testament.
ellauri408.html on line 404: If such things had actually happened and there were living witnesses, then certainly Paul would have cited them. So such tall tales were obviously added to the New Testament after Paul and the other apostles were no longer around to argue for the truth, assuming they were truthful men.
xxx/ellauri084.html on line 39: Among the gayest apostles were Tennyson (the poet), William Cory (who reportedly had an affair with the future Prime Minister Earl of Rosebery), E. M. Forster, John Maynard Keynes, Ludwig Wittgenstein, Lytton Strachey, Rupert Brooke, Guy Burgess and Anthony Blunt.
xxx/ellauri087.html on line 357: In essence Keynes finds that Moore's apostles adopted his religion meaning one's attitudes towards oneself and the ultimate (Mr. Moore), but ignored his morals, whatever they might be, besides taking in pretty boys from behind like Socrates. What are they pray? Let's give G.E. himself the floor!
xxx/ellauri149.html on line 440: To begin with, all the apostles are dressed in tight ripped shirts, leather pants, and very frequently caress and hug each other. Meanwhile the women all wear pretty modest ankle-length dresses and their hair held in a ratty bun.
xxx/ellauri149.html on line 451: During "The Last Supper," where Jesus and Judas get up in each other's faces and slap each other around, some of the apostles genuinely look as though they're watching a couple have a screaming row.
xxx/ellauri186.html on line 803: a) Good reasons existed for rejection of canonicity for the spurious book. The book failed to meet the 5 requirements for canonicity: 1) apostolic authority (Was it written by the apostles or early eye witness news?), 2) orthodoxy (Does it line up with clear OT and NT teachings?), 3) antiquity (Has it been used within the covenant community for an extended period of time?), 4) inspiration, (Does the book make a tangible and testable claim of divine inspiration?) and 5) usage (Was it accepted by the catholic church at large?). 6) The early Church also viewed their discussions and debates surrounding the issues of canonicity as being directed and superintended by God. The determinations and deliberations concerning the canon were in some sense within the will and superintending of God working through his church.
xxx/ellauri261.html on line 660: *Para alem do planeta silencioso, Perelandra: Viagem a Venus, Aquela forca medonha, volume 1-2. Texto integral. Hugh Walpole said he liked them. But then again Hugh and Clive wer both sort of Cambridge apostles who prodded holes in each other´s sides like two Thomas the doubters. (Actually, Clive went to Oxford.)
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