ejighikemeuwa:
That is fulanisation, but be Informed,it will not work in lmo state because there are people worshipping God in spirit and truth in lmo state.

He is an Igbo Muslim

HOLYDICK:
The only list you wont find Nigeria...


may God bring an end to this...all over

Can i get an Amen

Let us all pray to God for help. The time is near! God, save us!

LENT (Latin: Quadragesima, lit. 'fortieth') is a solemn religious observance in the Christian liturgical calendar that begins on Ash Wednesday and ends approximately six weeks (40 days) later on Holy Thursday, the memorial of the Lord's supper the Thursday of Holy Week before Easter Sunday. The purpose of Lent is the preparation of the believer for Easter through prayer, doing penance, mortifying the flesh, repentance of sins, almsgiving, and denial of ego. This event is observed in the Anglican, Eastern Orthodox, Lutheran, Methodist, Moravian, Oriental Orthodox, Reformed, and Roman Catholic Churches. Some Anabaptist and evangelical churches also observe the Lenten season.

The last week of Lent is Holy Week, starting with Palm Sunday. Following the New Testament story, Jesus' crucifixion is commemorated on Good Friday, and at the beginning of the next week the joyful celebration of Easter Sunday recalls the Resurrection of Jesus Christ.

In Lent, many Christians commit to fasting, as well as giving up certain luxuries in order to replicate the account of the sacrifice of Jesus Christ's journey into the desert for 40 days; this is known as one's Lenten sacrifice. Many Christians also add a Lenten spiritual discipline, such as reading a daily devotional or praying through a Lenten calendar, to draw themselves near to God. The Stations of the Cross, a devotional commemoration of Christ's carrying the Cross and of his execution, are often observed. Many Roman Catholic and some Protestant churches remove flowers from their altars, while crucifixes, religious statues, and other elaborate religious symbols are often veiled in violet fabrics in solemn observance of the event. Throughout Christendom, some adherents mark the season with the traditional abstention from the consumption of meat, most notably among Lutherans, Roman Catholics and Anglicans.

Lent is traditionally described as lasting for 40 days, in commemoration of the 40 days Jesus spent fasting in the desert, according to the Gospels of Matthew, Mark and Luke, before beginning his public ministry, during which he endured temptation by Satan. Depending on the Christian denomination and local custom, Lent ends either on the evening of Maundy Thursday, or at sundown on Holy Saturday, when the Easter Vigil is celebrated. Regardless, Lenten practices are properly maintained until the evening of Holy Saturday.

cucumbae:
You will see pastors who go about doing deliverance to people from witchcraft,poverty,bad dreams, cripple,deaf,and sin.Some even claim to rise the dead.yet,they move around with body guards and mopol.
Don't they believe in God protection?

Reverend Fathers DO NOT go about with security., But pastors do.

Ash Wednesday is a Christian holy day of prayer and fasting. It is preceded by Shrove Tuesday and falls on the first day of Lent, the six weeks of penitence before Easter. Ash Wednesday is traditionally observed by Western Christians. It is observed by Anglicans, most Latin Rite Roman Catholics, Lutherans, Methodists, Moravians, Nazarenes, Independent Catholics, as well many from the Reformed faith.

As it is the first day of Lent, many Christians begin Ash Wednesday by marking a Lenten calendar, praying a Lenten daily devotional, and making a Lenten sacrifice that they will not partake of until the arrival of Eastertide.

Ash Wednesday derives its name from the placing of repentance ashes on the foreheads of participants to either the words "Repent, and believe in the Gospel" or the dictum "Remember that you are dust, and to dust you shall return." The ashes are prepared by burning palm leaves from the previous year's Palm Sunday celebrations.

He's not like some people called Buhari that will travel to London because of ear pain that Nigerian doctors can treat.

God in Christianity is the eternal being who created and preserves all things. Christians believe God to be both transcendent (wholly independent of, and removed from, the material universe) and immanent (involved in the world). Christian teachings of the immanence and involvement of God and his love for humanity exclude the belief that God is of the same substance as the created universe but accept that God's divine nature was hypostatically united to human nature in the person of Jesus Christ, in an event known as the Incarnation.

Early Christian views of God were expressed in the Pauline epistles and the early creeds, which proclaimed one God and the divinity of Jesus, almost in the same breath as in 1 Corinthians (8:5-6): "For even if there are so-called gods, whether in heaven or on earth (as indeed there are many 'gods' and many 'lords'), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." "Although the Judeo-Christian sect of the Ebionites protested against this apotheosis of Jesus, the great mass of Gentile Christians accepted it." This began to differentiate the Gentile Christian views of God from traditional Jewish teachings of the time.

The theology of the attributes and nature of God has been discussed since the earliest days of Christianity, with Irenaeus writing in the 2nd century: "His greatness lacks nothing, but contains all things". In the 8th century, John of Damascus listed eighteen attributes which remain widely accepted. As time passed, theologians developed systematic lists of these attributes, some based on statements in the Bible (e.g., the Lord's Prayer, stating that the Father is in Heaven), others based on theological reasoning. The Kingdom of God is a prominent phrase in the Synoptic Gospels and while there is near unanimous agreement among scholars that it represents a key element of the teachings of Jesus, there is little scholarly agreement on its exact interpretation.

Although the New Testament does not have a formal doctrine of the Trinity as such, "it does repeatedly speak of the Father, the Son, and the Holy Spirit... in such a way as to compel a Trinitarian understanding of God." This never becomes a tritheism, i.e. this does not imply three Gods. Around the year 200, Tertullian formulated a version of the doctrine of the Trinity which clearly affirmed the divinity of Jesus and came close to the later definitive form produced by the Ecumenical Council of 381. The doctrine of the Trinity can be summed up as: "The One God exists in Three Persons and One Substance, as God the Father, God the Son and God the Holy Spirit." Trinitarians, who form the large majority of Christians, hold it as a core tenet of their faith. Nontrinitarian denominations define the Father, the Son, and the Holy Spirit in a number of different ways.

Transubstantiation (Latin: transsubstantiatio; Greek: μετουσίωσις metousiosis) is, according to the teaching of the Catholic Church, "the change of the whole substance of bread into the substance of the Body of Christ and of the whole substance of wine into the substance of his Blood. This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. However, the outward characteristics of bread and wine, that is the 'eucharistic species', remain unaltered."[1] In this teaching, the notions of "substance" and "transubstantiation" are not linked with any particular theory of metaphysics.[2]

The Roman Catholic Church teaches that in the Eucharistic offering bread and wine are changed into the body and blood of Christ.[3] The affirmation of this doctrine was expressed, using the word "transubstantiate", by the Fourth Council of the Lateran in 1215.[4][5] It was later challenged by various 14th-century reformers, John Wycliffe in particular.[6]

The manner in which the change occurs, the Roman Catholic Church teaches, is a mystery: "The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ."[7] In Anglicanism, the precise terminology to be used to refer to the nature of the Eucharist and its theological implications has a contentious history: "bread and cup" or "Body and Blood"; "set before" or "offer"; "objective change" or "new significance".[8]

In the Greek Orthodox Church, the doctrine has been discussed under the term of metousiosis, coined as a direct loan-translation of transsubstantiatio in the 17th century. In Eastern Orthodoxy in general, the Sacred Mystery (Sacrament) of the Eucharist is more commonly discussed using alternative terms such as "trans-elementation" (μεταστοιχείωσις, metastoicheiosis), "re-ordination" (μεταρρύθμισις, metarrhythmisis), or simply "change" (μεταβολή, metabole).

History Edit
Summary Edit
From the earliest centuries, the Church spoke of the elements used in celebrating the Eucharist as being changed into the body and blood of Christ. Terms used to speak of the change included "trans-elementation", "transformation", "transposing", and "alteration". Augustine speaks of the consecrated bread as "becoming" the body of Christ.

The term "transubstantiation" was used at least by the 11th century and was in widespread use by the 12th century. It was used at the Fourth Council of the Lateran in 1215. With the acceptance in Western Europe of Aristotelian metaphysics, the Eucharistic change was interpreted in terms of Aristotelian substance and accidents. This was used in the sixteenth-century Reformation as a reason for rejecting the teaching. The Council of Trent did not impose the Aristotelian theory of substance and accidents or the term “transubstantiation” in its philosophical meaning, but stated that the term is a fitting and proper term for the change that takes place by consecration of the bread and wine. The term, which for that Council had no essential dependence on scholastic ideas, is commonly used in the Catholic Church to affirm the fact of Christ's presence and the mysterious and radical change which takes place, but not to explain how the change takes place,[9] occurring as it does "in a way surpassing understanding".[7] The term is mentioned in both the 1992 and 1997 editions of the Catechism of the Catholic Church and given prominence in the later (2005) Compendium of the Catechism of the Catholic Church.

HitSong:

The Bible is a mythical book written by slave masters for dummies...

The people that liked your post are dummies

Transubstantiation (Latin: transsubstantiatio; Greek: μετουσίωσις metousiosis) is, according to the teaching of the Catholic Church, "the change of the whole substance of bread into the substance of the Body of Christ and of the whole substance of wine into the substance of his Blood. This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. However, the outward characteristics of bread and wine, that is the 'eucharistic species', remain unaltered."[1] In this teaching, the notions of "substance" and "transubstantiation" are not linked with any particular theory of metaphysics.[2]

The Roman Catholic Church teaches that in the Eucharistic offering bread and wine are changed into the body and blood of Christ.[3] The affirmation of this doctrine was expressed, using the word "transubstantiate", by the Fourth Council of the Lateran in 1215.[4][5] It was later challenged by various 14th-century reformers, John Wycliffe in particular.[6]

The manner in which the change occurs, the Roman Catholic Church teaches, is a mystery: "The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ."[7] In Anglicanism, the precise terminology to be used to refer to the nature of the Eucharist and its theological implications has a contentious history: "bread and cup" or "Body and Blood"; "set before" or "offer"; "objective change" or "new significance".[8]

In the Greek Orthodox Church, the doctrine has been discussed under the term of metousiosis, coined as a direct loan-translation of transsubstantiatio in the 17th century. In Eastern Orthodoxy in general, the Sacred Mystery (Sacrament) of the Eucharist is more commonly discussed using alternative terms such as "trans-elementation" (μεταστοιχείωσις, metastoicheiosis), "re-ordination" (μεταρρύθμισις, metarrhythmisis), or simply "change" (μεταβολή, metabole).

History Edit
Summary Edit
From the earliest centuries, the Church spoke of the elements used in celebrating the Eucharist as being changed into the body and blood of Christ. Terms used to speak of the change included "trans-elementation", "transformation", "transposing", and "alteration". Augustine speaks of the consecrated bread as "becoming" the body of Christ.

The term "transubstantiation" was used at least by the 11th century and was in widespread use by the 12th century. It was used at the Fourth Council of the Lateran in 1215. With the acceptance in Western Europe of Aristotelian metaphysics, the Eucharistic change was interpreted in terms of Aristotelian substance and accidents. This was used in the sixteenth-century Reformation as a reason for rejecting the teaching. The Council of Trent did not impose the Aristotelian theory of substance and accidents or the term “transubstantiation” in its philosophical meaning, but stated that the term is a fitting and proper term for the change that takes place by consecration of the bread and wine. The term, which for that Council had no essential dependence on scholastic ideas, is commonly used in the Catholic Church to affirm the fact of Christ's presence and the mysterious and radical change which takes place, but not to explain how the change takes place,[9] occurring as it does "in a way surpassing understanding".[7] The term is mentioned in both the 1992 and 1997 editions of the Catechism of the Catholic Church and given prominence in the later (2005) Compendium of the Catechism of the Catholic Church.

The historical roots of Catholic eucharistic theology begin with the same sources as do other Christian churches who express their faith in the "bread of life" found in the words of Jesus in Scripture. These include the Hebrew and Christian scriptures, the Church Fathers, and later Christian writers. While the word "Eucharist" (from the Greek) refers to Christ's prolongation of the Jewish Passover or "thanksgiving" meal, the gift of Communion, whereby, as Paul says, he fashions us into one body in him, came to signify God's greatest gift, for which Christians are most thankful.

Institution Edit
The three synoptic Gospels and Paul's First Letter to the Corinthians contain versions of the Words of Institution: "Take, eat, this is my body.... Take, drink, this is my blood.... Do this in remembrance of me." All subsequent reference to the Communion bread and wine in the Eucharist is based on this injunction. A more detailed explanation of the Communion bread is New Testament passage John 6:47-67, key to understanding of the disciples of Jesus and the first Christians. There Jesus states:

I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world. The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat? Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. (51-54)
Jesus then points to the need for correspondence between the bread as a sign (sacrament) and the life of those who would profit from it:

Those who eat my flesh and drink my blood abide in me and I in them. Just as the living Father sent me and I live because of the Father, so whoever eats me will live because of me.... It is the spirit that gives life, the flesh is profits nothing. (56f; 63)
Old Testament Foundations of the Eucharist Edit
The New Testament tells of Jesus' celebration of the Jewish passover meal with his disciples before he died (though according to John's Gospel this meal would have been anticipated by Jesus – 19:14). At this meal the Jewish people recounted God's blessings toward them over each of the dishes. Jesus would turn one of the blessings over the bread and over the wine into symbols of the Father's love in his own life, death, and resurrection, and tell his disciples to do this in memory of him. As a thanksgiving meal, the Passover meal can be likened to the todah or thanksgiving sacrifice (Lev 7:12-15). As a collective todah of Israel under the Mosaic covenant, it was the highest instance of todah sacrifice in the Hebrew Scripture. Likewise, the very term "Eucharist" (from the Greek eucharistia) reflects the centrality of thanksgiving. Christ's words of institution emphasize the essential todah elements of thanksgiving and remembrance, whose object in this case is his "body which is given for you" (Lk 22:19). As suggested by Jesus' use of Psalm 22 (Mk 15:34), a classic todah psalm, Christ's Passion, death, and resurrection exemplify the characteristic todah movement from lament to praise.[5]

Just as Passover recalled and made present the Exodus from bondage in Egypt, the New Passover recalls and makes present the New Exodus from bondage to sin. The New Exodus, in which the twelve tribes of Israel would be redeemed along with the nations, was a major theme of the Old Testament prophets. In Isaiah 40-55 and the New Testament (1 Peter 1:18-19), the New Exodus is closely associated with redemption from sin.[6]

As given in the Gospels of Mark and Matthew, the words Jesus spoke over the cup begin, "this is my blood of the covenant" (Mk 14:24). This phrase echoes the establishment of the Mosaic covenant in Ex 24:8, referring to the blood that is used to seal a covenant poured out to initiate the covenant (cf. Ex 24:6-. Thus, Jesus declares at the Last Supper that his own blood, poured out in his Passion and made really present in the Eucharist, reestablishes the bond of kinship between God and man. The Last Supper and Passion established the covenant, and the Eucharist is now an ongoing re-presentation of that covenantal establishment.

Jesus describes his blood as "poured out for many for the forgiveness of sins" (Mt 26:28). These words allude to the prophetic theme of the "many" among the exiled tribes of Israel to be redeemed in the New Exodus (Is 52:12) from and with the Gentiles (cf. Zech 10:8-11). The likeness between the Jewish people as God's suffering servant and the unexpected[7] suffering Messiah is evident in these passages which speak of a paschal lamb (Is 53:7) whose life is "poured out" for the "sin of many" (Is 53:12).[8]

Paul's epistle to the Corinthians Edit
The Scriptures contain testimony from the early Christians. In 1 Cor 10:16-17, Paul states: "The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf." In the next chapter, he draws the association we find in the Didache and elsewhere, the need for purity in receiving the Eucharist. First, Paul narrates the meal when Jesus "after he had given thanks, broke it and said, 'This is my body that is for you. Do this in remembrance of me.'" Likewise with the chalice, and Paul concludes: "As often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord" (11:24-27). The early letters and documents seem to affirm a belief in what would later be called the Real Presence of Jesus in the Communion bread and wine.

Early Christian documents Edit
From the earliest Christian documents, such as the Didache, the understanding follows this pattern: that the bread and wine that is blessed and consumed at the end of the (transformed) Passover meal had a more real connection with Christ than would a less "real" sign. The Didache emphasizes the importance of a proper disposition if this sign is to have its effect, and involve a true, personal sacrifice: "confessing your transgressions so that your sacrifice may be pure" (Jurgens §. St. Ignatius of Antioch, who was martyred in ca. 107, speaks of his disposition and gives spiritual meaning to the blood: "I have no taste for corruptible food nor for the pleasures of this life. I desire the Bread of God, which is the Flesh of Jesus Christ, who was of the seed of David; and for drink I desire His Blood, which is love incorruptible" (Jurgens §54a). He recommended Christians to stay aloof from heretics who "confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again" (Letter to the Smyrnaeans, . (Note the use of "which", referring to "the flesh", not "who", which would refer to "our Saviour Jesus Christ".) St. Justin Martyr, ca. 150: "We call this food Eucharist; and no one else is permitted to partake of it, except one who believes our teaching to be true.... For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by Him, and by the change of which our blood and flesh is nourished, is both the flesh and the blood of that incarnated Jesus" (Jurgens §128). From St. Clement of Alexandria, ca. 202: "'Eat My Flesh.' He says, 'and drink My Blood.' The Lord supplies us with these intimate nutriments. He delivers over His Flesh, and pours out His Blood; and nothing is lacking for the growth of His children. O incredible mystery!" (Jurgens §408). The Catholic church will not be overly literal in her interpretation of these statements, but would teach that Jesus is present whole and entire under both species. An overly physical interpretation of what is being received would overlook the spiritual meaning and effect that gives purpose to this sign, and the disposition that makes any spiritual effect possible.

Eucharist, meaning “thankful, grateful” here refers to Holy Communion or the Body and Blood of Christ, which is consumed during the Catholic Mass or Eucharistic Celebration. "At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood, ... a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a Paschal banquet 'in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.'" As such, Eucharist is "an action of thanksgiving to God" derived from "the Jewish blessings that proclaim – especially during a meal – God's works: creation, redemption, and sanctification."

Blessed Sacrament is a devotional term used in the Roman Catholic Church to refer to the Eucharistic species (the Body and Blood of Christ). Consecrated hosts are kept in a tabernacle after Mass, so that the Blessed Sacrament can be brought to the sick and dying outside the time of Mass. This makes possible also the practice of eucharistic adoration. Because Christ himself is present in the sacrament of the altar, he is to be honored with the worship of adoration. "To visit the Blessed Sacrament is ... a proof of gratitude, an expression of love,... and a display of adoration toward Christ our Lord."

Widall:
I also need an explanation of this. Cos he is a perfect God, why should He now repent?

He felt sorry for what he had done

You can see fake pastor everywhere.

Coronaviruses are believed to cause a significant proportion of all common colds in adults and children. Coronaviruses cause colds with major symptoms, e.g. fever, throat swollen adenoids, in humans primarily in the winter and early spring seasons.[25] Coronaviruses can cause pneumonia, either direct viral pneumonia or a secondary bacterial pneumonia and they can also cause bronchitis, either direct viral bronchitis or a secondary bacterial bronchitis.[26] The much publicized human coronavirus discovered in 2003, SARS-CoV which causes severe acute respiratory syndrome (SARS), has a unique pathogenesis because it causes both upper and lower respiratory tract infections.[26]

Seven strains of human coronaviruses are known:

Human coronavirus 229E (HCoV-229E)
Human coronavirus OC43 (HCoV-OC43)
Severe acute respiratory syndrome-related coronavirus (SARS-CoV)
Human coronavirus NL63 (HCoV-NL63, New Haven coronavirus)
Human coronavirus HKU1
Middle East respiratory syndrome-related coronavirus (MERS-CoV), previously known as novel coronavirus 2012 and HCoV-EMC.
Novel coronavirus (2019-nCoV),[27][28] also known as Wuhan coronavirus.[29] ('Novel' in this case means newly discovered, or newly originated, and is a placeholder name.)[28]
The coronaviruses HCoV-229E, -NL63, -OC43, and -HKU1 continually circulate in the human population and cause respiratory infections in adults and children world-wide.[30]

The Catholic Church, sometimes referred to as the Roman Catholic Church, is the largest Christian church, with approximately 1.3 billion baptised Catholics worldwide as of 2017.[5] As the world's oldest and largest continuously functioning international institution,[8] it has played a prominent role in the history and development of Western civilisation.[9] The church is headed by the Bishop of Rome, known as the pope. Its central administration is the Holy See.

Emblem of the Holy See
Catholic Church
Latin: Ecclesia Catholica
Saint Peter's Basilica
St. Peter's Basilica, Vatican City
Classification
Catholic
Scripture
Bible
Theology
Catholic theology
Polity
Episcopal[1]
Structure
Communion
Pope
Francis
Administration
Roman Curia
Particular churches
sui iuris
Latin Church, and 23 Eastern Catholic Churches
Dioceses
Archdioceses: 640
Dioceses: 2,851
Parishes
221,700
Region
Worldwide
Language
Ecclesiastical Latin and native languages
Liturgy
Western and Eastern
Headquarters
Vatican City
Founder
Jesus, according to
sacred tradition
Origin
1st century
Holy Land, Roman Empire[2][3]
Absorbed
Saint Thomas Christians (16th century)[4]
Members
1.313 billion (2017)[5]
Clergy
Bishops: 5,304
Priests: 415,656
Deacons: 45,255
Hospitals
5,500[6]
Primary schools
95,200[7]
Secondary schools
43,800
Other name(s)
Roman Catholic Church
Official website
Holy See
Logo
Emblem of the Papacy
The Christian beliefs of Catholicism are found in the Nicene Creed. The Catholic Church teaches that it is the One, Holy, Catholic and Apostolic church founded by Jesus Christ in his Great Commission,[10][11][note 1] that its bishops are the successors of Christ's apostles, and that the pope is the successor to Saint Peter upon whom primacy was conferred by Jesus Christ.[14] It maintains that it practises the original Christian faith, reserving infallibility, passed down by sacred tradition.[15] The Latin Church, the twenty-three Eastern Catholic Churches, and institutes such as mendicant orders, enclosed monastic orders and third orders reflect a variety of theological and spiritual emphases in the church.[16][17]

Of its seven sacraments the Eucharist is the principal one, celebrated liturgically in the Mass.[18] The church teaches that through consecration by a priest the sacrificial bread and wine become the body and blood of Christ. The Virgin Mary is venerated in the Catholic Church as Mother of God and Queen of Heaven, honoured in dogmas and devotions.[19] Its teaching includes Divine Mercy, sanctification through faith and evangelisation of the Gospel as well as Catholic social teaching, which emphasises voluntary support for the sick, the poor, and the afflicted through the corporal and spiritual works of mercy. The Catholic Church is the largest non-government provider of education and health care in the world.[20]

The Catholic Church has influenced Western philosophy, culture, art, and science. Catholics live all over the world through missions, diaspora, and conversions. Since the 20th century the majority reside in the southern hemisphere due to secularisation in Europe, and increased persecution in the Middle East.

The Catholic Church shared communion with the Eastern Orthodox Church until the East–West Schism in 1054, disputing particularly the authority of the pope. Before the Council of Ephesus in AD 431 the Church of the East also shared in this communion, as did the Oriental Orthodox churches before the Council of Chalcedon in AD 451, all separating primarily over differences in Christology. In the 16th century, the Reformation and Counter Reformation led to further divisions with historic consequences.

From the late 20th century, the Catholic Church has received criticism from some for its teaching on sexuality, its inability to ordain women, as well as the handling of sexual abuse cases involving clergy.

The Gospel of Thomas is mostly wisdom without narrating Jesus's life. The Oxford Dictionary of the Christian Church says that the original may date from c. 150.[67] It may represent a tradition independent from the canonical gospels, but that developed over a long time and was influenced by Matthew and Luke.[67] While it can be understood in Gnostic terms, it lacks the characteristic features of Gnostic doctrine.[67] It includes two unique parables, the parable of the empty jar and the parable of the assassin.[68] It had been lost but was discovered, in a Coptic version dating from c. 350, at Nag Hammadi in 1945–46, and three papyri, dated to c. 200, which contain fragments of a Greek text similar to but not identical with that in the Coptic language, have also been found.[67]

The Gospel of Peter was likely written in the first half of the 2nd century.[69][70] It seems to be largely legendary, hostile toward Jews, and including docetic elements.[69] It is a narrative gospel and is notable for asserting that Herod, not Pontius Pilate, ordered the crucifixion of Jesus. It had been lost but was rediscovered in the 19th century.[69]

The Gospel of Judas is another controversial and ancient text that purports to tell the story of the gospel from the perspective of Judas, the disciple who is usually said to have betrayed Jesus. It paints an unusual picture of the relationship between Jesus and Judas, in that it appears to interpret Judas's act not as betrayal, but rather as an act of obedience to the instructions of Jesus. The text was recovered from a cave in Egypt by a thief and thereafter sold on the black market until it was finally discovered by a collector who, with the help of academics from Yale and Princeton, was able to verify its authenticity. The document itself does not claim to have been authored by Judas (it is, rather, a gospel about Judas), and is known to date to at least 180 AD.[71]

The Gospel of Mary was originally written in Greek during the 2nd century. It is often interpreted as a Gnostic text. It consists mainly of dialog between Mary Magdalene and the other disciples. It is typically not considered a gospel by scholars since it does not focus on the life of Jesus.[72]

The Gospel of Barnabas was a gospel which is claimed to be written by Barnabas, one of the apostles. The Gospel was presumably written between the 14th and the 16th century. It contradicts the ministry of Jesus in canonical New Testament, but has clear parallels with the Islamic faith, by mentioning Muhammad as Messenger of God. It also strongly denies Pauline doctrine, and Jesus testified himself as a prophet, not the son of God.[73]

pdppower:
Which state is that. All states don't start at the same time. Or is it NECO bece?

Yes

The Gospel of Thomas is mostly wisdom without narrating Jesus's life. The Oxford Dictionary of the Christian Church says that the original may date from c. 150.[67] It may represent a tradition independent from the canonical gospels, but that developed over a long time and was influenced by Matthew and Luke.[67] While it can be understood in Gnostic terms, it lacks the characteristic features of Gnostic doctrine.[67] It includes two unique parables, the parable of the empty jar and the parable of the assassin.[68] It had been lost but was discovered, in a Coptic version dating from c. 350, at Nag Hammadi in 1945–46, and three papyri, dated to c. 200, which contain fragments of a Greek text similar to but not identical with that in the Coptic language, have also been found.[67]

The Gospel of Peter was likely written in the first half of the 2nd century.[69][70] It seems to be largely legendary, hostile toward Jews, and including docetic elements.[69] It is a narrative gospel and is notable for asserting that Herod, not Pontius Pilate, ordered the crucifixion of Jesus. It had been lost but was rediscovered in the 19th century.[69]

The Gospel of Judas is another controversial and ancient text that purports to tell the story of the gospel from the perspective of Judas, the disciple who is usually said to have betrayed Jesus. It paints an unusual picture of the relationship between Jesus and Judas, in that it appears to interpret Judas's act not as betrayal, but rather as an act of obedience to the instructions of Jesus. The text was recovered from a cave in Egypt by a thief and thereafter sold on the black market until it was finally discovered by a collector who, with the help of academics from Yale and Princeton, was able to verify its authenticity. The document itself does not claim to have been authored by Judas (it is, rather, a gospel about Judas), and is known to date to at least 180 AD.[71]

The Gospel of Mary was originally written in Greek during the 2nd century. It is often interpreted as a Gnostic text. It consists mainly of dialog between Mary Magdalene and the other disciples. It is typically not considered a gospel by scholars since it does not focus on the life of Jesus.[72]

The Gospel of Barnabas was a gospel which is claimed to be written by Barnabas, one of the apostles. The Gospel was presumably written between the 14th and the 16th century. It contradicts the ministry of Jesus in canonical New Testament, but has clear parallels with the Islamic faith, by mentioning Muhammad as Messenger of God. It also strongly denies Pauline doctrine, and Jesus testified himself as a prophet, not the son of God.[73]

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If you know that your child(ren) is/are in JSS3, check out the time table on this website:
[url]2020 BECE time Table[/url]
The exam starts on Monday 27th April and ends on Tuesday 12th May.
Exams will not be written on 1st May 2020 because of WORKERS DAY.
THANKS.

I pray it will not end up like OPC and Bakassi Boys................................................................................................................................................................................................................
Full Stop.

The word"politics

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" pinches me but for this man, he's a success to his State.

I can see his love for Boko Haram

Who's he fighting with?

kerzhim:
Long live my able President.

Tall for nothing president

CollinsWeGlobe:
Photos

Guy, please come and carry me.
I'm tired of dis country

Kallmerb:
This virus is scary but why are all this dangerous viruses always from China... It seems lab practical gone wrong

Because Chinese people can eat anything seeable. They can eat live frogs, ants, spiders. Even sushi is made from raw fish or crabs. Raw animals can have infections in them.

Chai!
Kobe, DEAD!

Osagyefo98:


If you enjoy likes that's none of my business. Nairaland like or shares adds nothing to me or who gets it

She is enjoying wherever she is and she is comfortable.

If nature decides she can still give birth to another child.


Not only likes but likeness.

Mtcheew

See how jealousy use to start

Osagyefo98:


If you enjoy likes that's none of my business. Nairaland like or shares adds nothing to me or who gets it

She is enjoying wherever she is and she is comfortable.

If nature decides she can still give birth to another child.


Not only likes but likeness.

Mtcheew

Boring. Are you angry many people are bad-quoting you?