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Meril Jeffery John.J

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Brief description: If This is God's Will then no man can Fight it
Sex: Male
Relationship Status: Single

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"Do not be Afraid, Abram (Meril). I will shield you from danger and give you a great reward." (Genesis 15:1) 

"Coincidence is God's way of staying anonymous."

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          • Meril Jeffery John.J
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            • You're the Best Scientist, You're the Best President, You're the Best Inspiration for the Youth, You're the Father of Indian Nuclear & Space Technology above all You're the Best Human Being ~ Though you have gone far away from this world You're Memories & Great Work will Stay with this Mighty Nation Allways.
              RIP ~ Dr.APJ Abdul Kalam

            • People say "I Lost My Heart" well I had the Heart but Lost the BEAT In It ..

            Wall

                • Meril Jeffery John.J
                  Meril Jeffery John.J posted 1 images
                  • Meril Jeffery John.J
                    Meril Jeffery John.J posted 1 images
                  • You're the Best Scientist, You're the Best President, You're the Best Inspiration for the Youth, You're the Father of Indian Nuclear & Space Technology above all You're the Best Human Being ~ Though you have gone far away from this world You're Memories & Great Work will Stay with this Mighty Nation Allways.
                    RIP ~ Dr.APJ Abdul Kalam

                  • People say "I Lost My Heart" well I had the Heart but Lost the BEAT In It ..

                  •   Islam denies that Jesus died and rose again after three days, one of the central teachings of the Gospel. And Mark 14:50 is one verse which Muslims quote to try and support the Islamic claim that Jesus was never crucified. 

                      "Then they all deserted Him and ran away." Mark 14:50

                      They claim that, since Jesus' apostles abandoned Him at the Garden of Gethsemane, there would have been no



                    Original: https://apologika.blogspot.com/2016/07/did-all-of-jesus-apostles-desert-him-at.html
                    By: Mari Kaimo
                    Posted: July 22, 2016, 8:37 pm

                    • TruckSuvidha
                      • 0/5 (0 votes)
                      Blog by TruckSuvidha

                      3rd December 2018: TruckSuvidha, India’s leading truck and load matching portal announced that it had won the title of Freight Forwarding Company of the Year 2018-India. TruckSuvidha nominated and selected for the Global Business Insight Awards 2018. This award celebrates business leadership, innovation in finance and investment, and overall global success. Global Business Insight is a knowledge sharing platform that is committed to supplying its audience with the latest business news, financial analyses and developments across the globe. There were seven different and wider categories for nominations as per the business suitability.

                      Ishu Bansal, co-founder on behalf of TruckSuvidha had received the award on 3rd December 2018. TruckSuvidha is a leading portal known for its excellence and innovation it has done for Indian trucking Industry from last 4 years. This concept is born and brought by him along with his Partner Mr. Amit Punaini. They are offering all the services starting from truck and load matching, GPS Vehicle tracking Solution and Fleet Management Software’s under one roof.

                       

                      About Global Business Insight

                      Global Business Insight is a knowledge sharing platform designed for and committed to sharing the latest business news, financial analyses and sector growths and developments from across the globe, with its audience. By tracking global markets, investigating happenings in the finance and investment sectors and reporting on the latest mergers and acquisitions on a monthly basis, we are confident that we pave the way to the deepest level of understanding of not only the challenges that businesses around the globe face everyday, but address how these challenges can be overcome and then discover the reasons how and why they differ from sector to sector.

                       

                      About TruckSuvidha

                      TruckSuvidha is an online platform connecting transporters, industries, logistics & truck drivers for the timely and effective communication. It aims to organize an un-organized sector providing easy booking of heavy commercial vehicles and boost the business of people associated with us. The basic problem faced by the logistics industry is a lack of information which TruckSuvidha overcomes by providing an extensive database of truckers, transporters and service providers alike. It is offering services like post load, post truck, search load, search truck, truck load matching, distance calculator, transporters directory, web profile creation and many more. The best part about TruckSuvidha is anyone with a basic knowledge of navigating a site can book a truck through us which would seem a difficult affair in this technology deprived industry.

                       

                      Website:    trucksuvidha

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                      Contact Number: 8882-08-08-08

                    •   A Muslim quotes Jesus in Matthew 15:24 ("I was sent only to the Lost Sheep of Israel") and then writes, "I am from Nigeria, Jesus was not sent to me."

                        This is a common Muslim error which comes from a lack of knowledge about the Bible. But the error is easily corrected. 

                        Prior to His ascension to heaven in Matthew 28, the Lord commanded His followers to preach the Gospel to and make



                      Original: https://apologika.blogspot.com/2018/12/who-was-first-non-jewish-christian-lost.html
                      By: Mari Kaimo
                      Posted: December 26, 2018, 10:56 am

                    • Charity Organization Go Green, Grow Green Marathon 

                      Go Green, Grow Green Marathon

                      www.facebook.com

                      Go Green, Grow Green Marathon. 40 likes. A fun run with family for the cause of ecology.

                    •   If Jeremiah was, in fact, saying in Jeremiah 8 that the Torah had been forever corrupted -- as Muslims claim -- then why on earth would he keep talking about the Torah for at least another 36 chapters?

                        All Scripture references below are from the Complete Jewish Bible:

                       4 So tell them that this is what Adonai says: “If you will not pay attention to me and live according to my Torah,



                      Original: https://apologika.blogspot.com/2018/12/has-torah-law-been-corrupted-as-muslims.html
                      By: Mari Kaimo
                      Posted: December 22, 2018, 11:55 am

                      • Christian Hill

                          A Muslim in a Facebook debate group asked, "Did Jesus Christ command Christians to celebrate his birthday on Christmas Day?"

                          Why are Muslims so upset that Christians celebrate the birth of Christ once a year when all of heaven celebrated His birth almost 2,000 years ago? 

                        8 In the same region, shepherds were staying out in the fields and keeping watch at night over their flock.

                        9 Then an



                        Original: https://apologika.blogspot.com/2018/12/celebrating-with-heaven.html
                        By: Mari Kaimo
                        Posted: December 17, 2018, 2:01 pm

                        • alenalbert
                          • 4/5 (1 votes)
                          Blog by alenalbert

                          During this time you know might just get that drinking lots of water is important to maintaining good health. But did you know the limits of safe drinking water? Yes, excessive fluid intake into the body it can bring negative effects to the body.

                           drink water as much as 2 liters a day to prevent the body lacks well as excess fluid. As for people who are elderly it is recommended to drink a little more water, at least 1 liter and a maximum of 1.5 liters a day. This is because the kidney function of people aged 65 years and over has plummeted.
                          Bad Impacts Most Drinking Water

                          In people who have kidney disease or who only had one kidney in particular should not be too much of drinking water. That's because the kidneys can not function properly and most of the liquid can actually cause hyperfiltration and kidney swelling.

                          Most drinking water also gives a bad impact on your kidneys are still working fine. Excess fluid in the body can lead to decreased levels of sodium in the blood. Shortage of sodium levels can cause drowsiness and make you tired easily.

                          When the sport was still recommended you drink enough water, there can be advantages or disadvantages. Fluid intake should be adjusted based on physical activity or exercise performed. According to physical activity ranging from mild to severe intensity can deplete body fluids as much as 5 liters.

                          For those who have a urinary tract stone disease, drinking water safety limit recommended is as much as three liters per day. For people whose kidney function has decreased, for example in patients with stage 4 chronic kidney disease, water consumption is recommended at most equal to the amount of liquid released by the urine for 1 day.

                          In a relaxed state or when not doing physical activity, the volume of fluid removed from the body at 1.6 liters. Fluid released from urine as much as approximately 500 ml, of the skin through perspiration approximately 500 ml, 400 ml through the respiratory tract, and in the feces (stool) of 200 ml.

                          Intake of fluids should offset the amount of fluid removed. The liquid can you get not just drinking water, but also of fluid from beverages and food. In a normal body condition, water intake should not be excessive because the kidneys normally only able to spend about 400-600 ml of water per hour.

                          get fit body in Health Blog And Reviews

                          • Roger Samara
                              Christian Hill
                              • 5/5 (1 votes)
                              Bookmark by Christian Hill

                                While Muslims claim that Muhammad followed on the heels of the Biblical prophets, his message was very different from that of the true prophets of God. For instance, Islam claims that the message of Yeshua the Messiah was intended only for the Jews and that He was never sent to minister to the Gentile world, which is known in the Tanakh (Old Testament) as "the nations."

                                The Scriptures as



                              Original: https://apologika.blogspot.com/2018/12/messiah-king-of-jews-and-gentiles-lost.html
                              By: Mari Kaimo
                              Posted: December 6, 2018, 4:44 pm

                              • Plantgrowpick
                                Plantgrowpick rated Christmas's Rating with 5 stars
                                  Meril Jeffery John.J
                                  • 5/5 (3 votes)

                                  Christmas Nativity DepictionChristmas or Christmas Day (Old EnglishCrīstesmæsse, meaning "Christ's Mass") is an annual festival commemorating the birth of Jesus Christ, observed most commonly on December 25 as a religious and cultural celebration among billions of people around the world. A feast central to the Christian liturgical year, it is prepared for by the season of Advent or Nativity Fast and is prolonged by the Octave of Christmas and the season of Christmastide. Christmas Day is a public holiday in many of the world's nations, is celebrated culturally by a large number of non-Christian people, and is an integral part of the Christmas and holiday season.

                                  Origin of the word:

                                  The word for Christmas in late Old English is Cristes Maesse, the Mass of Christ, first found in 1038, and Cristes-messe, in 1131. In Dutch it is Kerstmis, in LatinDies Natalis, whence comes the French Noël, and Italian Il natale; in German Weihnachtsfest, from the preceeding sacred vigil. The term Yule is of disputed origin. It is unconnected with any word meaning "wheel". The name in Anglo-Saxon was geolfeastgeola, the name of a month (cf. Icelandic iol a feast in December).

                                  Early celebration:

                                  Christmas was not among the earliest festivals of the ChurchIrenaeus and Tertullian omit it from their lists of feastsOrigen, glancing perhaps at the discreditable imperial Natalitia, asserts (in Lev. Hom. viii in Migne, P.G., XII, 495) that in the Scriptures sinners alone, not saints, celebrate their birthday;Arnobius (VII, 32 in P.L., V, 1264) can still ridicule the "birthdays" of the gods.

                                  History:

                                  The Chronography of 354 AD contains early evidence of the celebration on December 25 of a Christian liturgical feast of the birth of Jesus. This was in Rome, while in Eastern Christianity the birth of Jesus was already celebrated in connection with the Epiphany on January 6. The December 25 celebration was imported into the East later: in Antioch by John Chrysostom towards the end of the 4th century, probably in 388, and in Alexandria only in the following century. Even in the West, the January 6 celebration of the nativity of Jesus seems to have continued until after 380. In 245,Origen of Alexandria, writing about Leviticus 12:1–8, commented that Scripture mentions only sinners as celebrating their birthdays, namely Pharaoh, who then had his chief baker hanged (Genesis 40:20–22), and Herod, who then had John the Baptist beheaded (Mark 6:21–27), and mentions saints as cursing the day of their birth, namely Jeremiah (Jeremiah 20:14–15) and Job (Job 3:1–16). In 303, Arnobius ridiculed the idea of celebrating the birthdays of gods, a passage cited as evidence that Arnobius was unaware of any nativity celebration. Since Christmas does not celebrate Christ's birth "as God" but "as man", this is not evidence against Christmas being a feast at this time. The fact the Donatists of North Africa celebrated Christmas may indicate that the feast was established by the time that church was created in 311.

                                  Many popular customs associated with Christmas developed independently of the commemoration of Jesus' birth, with certain elements having origins in pre-Christian festivals that were celebrated around the winter solstice by pagan populations who were later converted to Christianity. These elements, including the Yule log from Yule and gift giving from Saturnalia, became syncretized into Christmas over the centuries. The prevailing atmosphere of Christmas has also continually evolved since the holiday's inception, ranging from a sometimes raucous, drunken, carnival-like state in the Middle Ages, to a tamer family-oriented and children-centered theme introduced in a 19th-century reformation. Additionally, the celebration of Christmas was banned on more than one occasion within certain Protestant groups, such as the Puritans, due to concerns that it was too pagan or unbiblical.

                                  Choice of December 25 date:

                                  Alexandria

                                  The first evidence of the feast is from Egypt. About A.D. 200, Clement of Alexandria (Stromata I.21) says that certain Egyptian theologians "over curiously" assign, not the year alone, but the day of Christ's birth, placing it on 25 Pachon (20 May) in the twenty-eighth year of Augustus. [Ideler (Chron., II, 397, n.) thought they did this believing that the ninth month, in which Christ was born, was the ninth of their own calendar.] Others reached the date of 24 or 25Pharmuthi (19 or 20 April). With Clement's evidence may be mentioned the "De paschæ computus", written in 243 and falsely ascribed to Cyprian (P.L., IV, 963 sqq.), which places Christ's birth on 28 March, because on that day the material sun was created. But Lupi has shown (Zaccaria, Dissertazioni ecc. del p. A.M. Lupi, Faenza, 1785, p. 219) that there is no month in the year to which respectable authorities have not assigned Christ's birth. Clement, however, also tells us that the Basilidians celebrated the Epiphany, and with it, probably, the Nativity, on 15 or 11 Tybi (10 or 6 January). At any rate this double commemoration became popular, partly because the apparition to the shepherds was considered as one manifestation of Christ's glory, and was added to the greater manifestations celebrated on 6 January; partly because at the baptism-manifestation many codices (e.g. Codex Bezæ) wrongly give the Divine words as sou ei ho houios mou ho agapetos, ego semeron gegenneka se (Thou art my beloved Son, this day have I begotten thee) in lieu of en soi eudokesa (in thee I am well pleased), read in Luke 3:22. Abraham Ecchelensis (Labbe, II, 402) quotes the Constitutions of the Alexandrian Church for a dies Nativitatis et Epiphaniæ inNicæan times; Epiphanius (Hær., li, ed. Dindorf, 1860, II, 483) quotes an extraordinary semi-Gnostic ceremony at Alexandria in which, on the night of 5-6 January, a cross-stamped Korê was carried in procession round a crypt, to the chant, "Today at this hour Korê gave birth to the Eternal"; John Cassian records in his "Collations" (X, 2 in P.L., XLIX, 820), written 418-427, that the Egyptian monasteries still observe the "ancient custom"; but on 29 Choiak (25 December) and 1 January, 433, Paul of Emesa preached before Cyril of Alexandria, and his sermons (see Mansi, IV, 293; appendix to Act. Conc. Eph.) show that the December celebration was then firmly established there, and calendars prove its permanence. The December feast therefore reached Egypt between 427 and 433.

                                  Cyprus, Mesopotamia, Armenia, Asia Minor

                                  In Cyprus, at the end of the fourth century, Epiphanius asserts against the Alogi (Hær., li, 16, 24 in P.G., XLI, 919, 931) that Christ was born on 6 January and baptized on 8 November. Ephraem Syrus (whose hymns belong to Epiphany, not to Christmas) proves that Mesopotamia still put the birth feast thirteen days after the winter solstice; i.e. 6 January; Armenia likewise ignored, and still ignores, the December festival. (Cf. Euthymius, "Pan. Dogm.", 23 in P.G., CXXX, 1175; Niceph., "Hist. Eccl,", XVIII, 53 in P.G., CXLVII, 440; Isaac, Catholicos of Armenia in eleventh or twelfth century, "Adv. Armenos", I, xii, 5 in P.G., CXXII, 1193; Neale, "Holy Eastern Church", Introd., p. 796). In Cappadocia, Gregory of Nyssa's sermons on St. Basil (who died before 1 January, 379) and the two following, preached on St. Stephen's feast (P.G., XLVI, 788; cf, 701, 721), prove that in 380 the 25th December was already celebrated there, unless, followingUsener's too ingenious arguments (Religionsgeschichtliche Untersuchungen, Bonn, 1889, 247-250), one were to place those sermons in 383. Also, Asterius of Amaseia (fifth century) and Amphilochius of Iconium (contemporary of Basil and Gregory) show that in their dioceses both the feasts of Epiphany and Nativitywere separate (P.G., XL, 337 XXXIX, 36).

                                  Jerusalem

                                  In 385, Silvia of Bordeaux (or Etheria, as it seems clear she should be called) was profoundly impressed by the splendid Childhood feasts at Jerusalem. They had a definitely "Nativity" colouring; the bishop proceeded nightly to Bethlehem, returning to Jerusalem for the day celebrations. The Presentation was celebrated forty days after. But this calculation starts from 6 January, and the feast lasted during the octave of that date. (Peregr. Sylv., ed. Geyer, pp. 75 sq.) Again (p. 101) she mentions as high festivals Easter and Epiphany alone. In 385, therefore, 25 December was not observed at Jerusalem. This checks the so-called correspondence between Cyril of Jerusalem (348-386) and Pope Julius I (337-352), quoted by John of Nikiû (c. 900) to convert Armenia to 25 December (see P.L., VIII, 964 sqq.). Cyril declares that his clergy cannot, on the single feast of Birth and Baptism, make a double procession to Bethlehem and Jordan. (This later practice is here an anachronism.) He asks Julius to assign the true date of the nativity "from census documents brought by Titus to Rome"; Julius assigns 25 December. Another document (Cotelier, Patr. Apost., I, 316, ed. 1724) makes Julius write thus to Juvenal of Jerusalem (c. 425-458), adding that Gregory Nazianzen at Constantinople was being criticized for "halving" the festival. But Julius died in 352, and by 385 Cyril had made no change; indeed, Jerome, writing about 411 (in Ezech., P.L., XXV, 18), reproves Palestine for keeping Christ's birthday (when He hid Himself) on the Manifestation feast. Cosmas Indicopleustes suggests (P.G., LXXXVIII, 197) that even in the middle of the sixth century Jerusalem was peculiar in combining the two commemorations, arguing from Luke 3:23 that Christ's baptism day was the anniversary of His birthday. The commemoration, however, of David and James the Apostle on 25 December at Jerusalem accounts for the deferred feast. Usener, arguing from the "Laudatio S. Stephani" of Basil of Seleucia (c. 430. — P.G., LXXXV, 469), thinks that Juvenal tried at least to introduce this feast, but that Cyril's greater name attracted that event to his own period.

                                  Antioch

                                  In Antioch, on the feast of St. Philogonius, Chrysostom preached an important sermon. The year was almost certainly 386, though Clinton gives 387, and Usener, by a long rearrangement of the saint's sermons, 388 (Religionsgeschichtl. Untersuch., pp. 227-240). But between February, 386, when Flavian ordained Chrysostom priest, and December is ample time for the preaching of all the sermons under discussion. (See Kellner, Heortologie, Freiburg, 1906, p. 97, n. 3). In view of a reaction to certain Jewish rites and feasts, Chrysostom tries to unite Antioch in celebrating Christ's birth on 25 December, part of the community having already kept it on that day for at least ten years. In the West, he says, the feast was thus kept, anothen; its introduction into Antioch he had always sought, conservatives always resisted. This time he was successful; in a crowded church he defended the new custom. It was no novelty; from Thrace to Cadiz this feast was observed — rightly, since its miraculously rapid diffusion proved its genuineness. Besides, Zachary, who, as high-priest, entered the Temple on the Day of Atonement, received therefore announcement of John's conception in September; six months later Christ was conceived, i.e. in March, and born accordingly in December.

                                  Finally, though never at Rome, on authority he knows that the census papers of the Holy Family are still there. [This appeal to Roman archives is as old as Justin Martyr (First Apology 34-35) and Tertullian (Adv. Marc., IV, 7, 19). Julius, in the Cyriline forgeries, is said to have calculated the date from Josephus, on the same unwarranted assumptions about Zachary as did Chrysostom.] Rome, therefore, has observed 25 December long enough to allow of Chrysostom speaking at least in 388 as above (P.G., XLVIII, 752, XLIX, 351).

                                  Constantinople

                                  In 379 or 380 Gregory Nazianzen made himself exarchos of the new feast, i.e. its initiator, in Constantinople, where, since the death of Valens, orthodoxy was reviving. His three Homilies (see Hom. xxxviii in P.G., XXXVI) were preached on successive days (Usener, op. cit., p. 253) in the private chapel called Anastasia. On his exile in 381, the feast disappeared.

                                  According, however, to John of Nikiû, Honorius, when he was present on a visit, arranged with Arcadius for the observation of the feast on the Roman date.Kellner puts this visit in 395; Baumstark (Oriens Chr., 1902, 441-446), between 398 and 402. The latter relies on a letter of Jacob of Edessa quoted by George of Beeltân, asserting that Christmas was brought to Constantinople by Arcadius and Chrysostom from Italy, where, "according to the histories", it had been kept from Apostolic times. Chrysostom's episcopate lasted from 398 to 402; the feast would therefore have been introduced between these dates by Chrysostom bishop, as at Antioch by Chrysostom priest. But Lübeck (Hist. Jahrbuch., XXVIII, I, 1907, pp. 109-118) proves Baumstark's evidence invalid. More important, but scarcely better accredited, is Erbes' contention (Zeitschrift f. Kirchengesch., XXVI, 1905, 20-31) that the feast was brought in by Constantine as early as 330-35.

                                  Rome

                                  At Rome the earliest evidence is in the Philocalian Calendar (P.L., XIII, 675; it can be seen as a whole in J. Strzygowski, Kalenderbilder des Chron. von Jahre 354, Berlin, 1888), compiled in 354, which contains three important entries. In the civil calendar 25 December is marked "Natalis Invicti". In the "Depositio Martyrum" a list of Roman or early and universally venerated martyrs, under 25 December is found "VIII kal. ian. natus Christus in Betleem Iudeæ". On "VIII kal. mart." (22 February) is also mentioned St. Peter's Chair. In the list of consuls are four anomalous ecclesiastical entries: the birth and death days of Christ, the entry into Rome, and martyrdom of Saints Peter and Paul. The significant entry is "Chr. Cæsare et Paulo sat. XIII. hoc. cons. Dns. ihs. XPC natus est VIII Kal. ian. d. ven. luna XV," i.e. during the consulship of (Augustus) Cæsar and Paulus Our Lord Jesus Christ was born on the eighth before the calends of January (25 December), a Friday, the fourteenth day of the moon. The details clash with tradition and possibility. The epact, here XIII, is normally XI; the year is A.U.C. 754, a date first suggested two centuries later; in no year between 751 and 754 could 25 December fall on a Friday; tradition is constant in placing Christ's birth on Wednesday. Moreover the date given for Christ's death (duobus Geminis coss., i.e. A.D. 29) leaves Him only twenty eight, and one-quarter years of life. Apart from this, these entries in a consul list are manifest interpolations. But are not the two entries in the "Depositio Martyrum" also such? Were the day of Christ's birth in the flesh alone there found, it might stand as heading the year of martyrs' spiritual natales; but 22 February is there wholly out of place. Here, as in the consular fasti, popular feasts were later inserted for convenience' sake. The civil calendar alone was not added to, as it was useless after the abandonment ofpagan festivals. So, even if the "Depositio Martyrum" dates, as is probable, from 336, it is not clear that the calendar contains evidence earlier than Philocalus himself, i.e. 354, unless indeed pre-existing popular celebration must be assumed to render possible this official recognition. Were the Chalki manuscript ofHippolytus genuine, evidence for the December feast would exist as early as c. 205. The relevant passage [which exists in the Chigi manuscript Without the bracketed words and is always so quoted before George Syncellus (c. 1000)] runs:

                                  He gar prote parousia tou kyriou hemon he ensarkos [en he gegennetai] en Bethleem, egeneto [pro okto kalandon ianouarion hemera tetradi] Basileuontos Augoustou [tessarakoston kai deuteron etos, apo de Adam] pentakischiliosto kai pentakosiosto etei epathen de triakosto trito [pro okto kalandon aprilion, hemera paraskeun, oktokaidekato etei Tiberiou Kaisaros, hypateuontos Hrouphou kai Hroubellionos. — (Comm. In Dan., iv, 23; Brotke; 19)

                                  "For the first coming of Our Lord in the flesh [in which He has been begotten], in Bethlehem, took place [25 December, the fourth day] in the reign of Augustus [the forty-second year, and] in the year 5500 [from Adam]. And He suffered in His thirty-third year [25 March, the parasceve, in the eighteenth year of Tiberius Cæsar, during the consulate of Rufus and Rubellio]."

                                  Interpolation is certain, and admitted by Funk, Bonwetsch, etc. The names of the consuls [which should be Fufius and Rubellius] are wrong; Christ lives thirty-three years; in the genuine Hippolytus, thirty-one; minute data are irrelevant in this discussion with Severian millenniarists; it is incredible that Hippolytus should have known these details when his contemporaries (Clement, Tertullian, etc.) are, when dealing with the matter, ignorant or silent; or should, having published them, have remained unquoted (Kellner, op. cit., p. 104, has an excursus on this passage.)

                                  St. Ambrose (de virg., iii, 1 in P.L., XVI, 219) preserves the sermon preached by Pope Liberius I at St. Peter's, when, on Natalis Christi, Ambrose' sister,Marcellina, took the veil. This pope reigned from May, 352 until 366, except during his years of exile, 355-357. If Marcellina became a nun only after thecanonical age of twenty-five, and if Ambrose was born only in 340, it is perhaps likelier that the event occurred after 357. Though the sermon abounds in references appropriate to the Epiphany (the marriage at Cana, the multiplication of loaves, etc.), these seem due (Kellner, op. cit., p. 109) to sequence of thought, and do not fix the sermon to 6 January, a feast unknown in Rome till much later. Usener, indeed, argues (p. 272) that Liberius preached it on that day in 353, instituting the Nativity feast in the December of the same year; but Philocalus warrants our supposing that if preceded his pontificate by some time, though Duchesne's relegation of it to 243 (Bull. crit., 1890, 3, pp. 41 sqq.) may not commend itself to many. In the West the Council of Saragossa (380) still ignores 25 December (see can. xxi, 2). Pope Siricius, writing in 385 (P.L., XII, 1134) to Himerius in Spain, distinguishes the feasts of the Nativity and Apparition; but whether he refers to Roman or to Spanish use is not clear. Ammianus Marcellinus (XXI, ii) and Zonaras (Ann., XIII, 11) date a visit of Julian the Apostate to achurch at Vienne in Gaul on Epiphany and Nativity respectively. Unless there were two visits, Vienne in A.D. 361 combined the feasts, though on what day is still doubtful. By the time of Jerome and Augustine, the December feast is established, though the latter (Epp., II, liv, 12, in P.L., XXXIII, 200) omits it from a list of first-class festivals. From the fourth century every Western calendar assigns it to 25 December. At Rome, then, the Nativity was celebrated on 25 December before 354; in the East, at Constantinople, not before 379, unless with Erbes, and against Gregory, we recognize it there in 330. Hence, almost universally has it been concluded that the new date reached the East from Rome by way of the Bosphorus during the great anti-Arian revival, and by means of the orthodox champions. De Santi (L'Orig. delle Fest. Nat., in Civiltæ Cattolica, 1907), following Erbes, argues that Rome took over the Eastern Epiphany, now with a definiteNativity colouring, and, with as increasing number of Eastern Churches, placed it on 25 December; later, both East and West divided their feast, leavingEphiphany on 6 January, and Nativity on 25 December, respectively, and placing Christmas on 25 December and Epiphany on 6 January. The earlier hypothesis still seems preferable.

                                  Origin of date:

                                  The gospels

                                  Concerning the date of Christ's birth the Gospels give no help; upon their data contradictory arguments are based. The census would have been impossible in winter: a whole population could not then be put in motion. Again, in winter it must have been; then only field labour was suspended. But Rome was not thus considerate. Authorities moreover differ as to whether shepherds could or would keep flocks exposed during the nights of the rainy season.

                                  Zachary's temple service

                                  Arguments based on Zachary's temple ministry are unreliable, though the calculations of antiquity (see above) have been revived in yet more complicated form, e.g. by Friedlieb (Leben J. Christi des Erlösers, Münster, 1887, p. 312). The twenty-four classes of Jewish priests, it is urged, served each a week in the Temple; Zachary was in the eighth class, Abia. The Temple was destroyed 9 Ab, A.D. 70; late rabbinical tradition says that class 1, Jojarib, was then serving. From these untrustworthy data, assuming that Christ was born A.U.C. 749, and that never in seventy turbulent years the weekly succession failed, it is calculated that the eighth class was serving 2-9 October, A.U.C. 748, whence Christ's conception falls in March, and birth presumably in December. Kellner (op. cit., pp. 106, 107) shows how hopeless is the calculation of Zachary's week from any point before or after it.

                                  Analogy to Old Testament festivals

                                  It seems impossible, on analogy of the relation of Passover and Pentecost to Easter and Whitsuntide, to connect the Nativity with the feast of Tabernacles, as did, e.g., Lightfoot (Horæ Hebr, et Talm., II, 32), arguing from Old Testament prophecy, e.g. Zacharias 14:16 sqq.; combining, too, the fact of Christ's death in Nisan with Daniel's prophecy of a three and one-half years' ministry (9:27), he puts the birth in Tisri, i.e. September. As undesirable is it to connect 25 December with the Eastern (December) feast of Dedication (Jos. Ant. Jud., XII, vii, 6).

                                  Natalis Invicti

                                  The well-known solar feast, however, of Natalis Invicti, celebrated on 25 December, has a strong claim on the responsibility for our December date. For the history of the solar cult, its position in the Roman Empire, and syncretism with Mithraism, see Cumont's epoch-making "Textes et Monuments" etc., I, ii, 4, 6, p. 355. Mommsen (Corpus Inscriptionum Latinarum, 12, p. 338) has collected the evidence for the feast, which reached its climax of popularity under Aurelian in 274. Filippo del Torre in 1700 first saw its importance; it is marked, as has been said, without addition in Philocalus' Calendar. It would be impossible here even to outline the history of solar symbolism and language as applied to God, the Messiah, and Christ in Jewish or Christian canonical, patristic, or devotional works.Hymns and Christmas offices abound in instances; the texts are well arranged by Cumont (op. cit., addit. Note C, p. 355).

                                  The earliest rapprochement of the births of Christ and the sun is in Cyprian, "De pasch. Comp.", xix, "O quam præclare providentia ut illo die quo natus est Sol . . . nasceretur Christus." — "O, how wonderfully acted Providence that on that day on which that Sun was born . . . Christ should be born."

                                  In the fourth century, Chrysostom, "del Solst. Et Æquin." (II, p. 118, ed. 1588), says: "Sed et dominus noster nascitur mense decembris . . . VIII Kal. Ian. . . . Sed et Invicti Natalem appelant. Quis utique tam invictus nisi dominus noster? . . . Vel quod dicant Solis esse natalem, ipse est Sol iustitiæ." — "But Our Lord, too, is born in the month of December . . . the eight before the calends of January [25 December] . . ., But they call it the 'Birthday of the Unconquered'. Who indeed is so unconquered as Our Lord . . .? Or, if they say that it is the birthday of the Sun, He is the Sun of Justice."

                                  Already Tertullian (Apol., 16; cf. Ad. Nat., I, 13; Orig. c. Cels., VIII, 67, etc) had to assert that Sol was not the Christians' God; Augustine (Tract xxxiv, in Joan. In P.L., XXXV, 1652) denounces the heretical identification of Christ with Sol.

                                  Pope Leo I (Serm. xxxvii in nat. dom., VII, 4; xxii, II, 6 in P.L., LIV, 218 and 198) bitterly reproves solar survivals — Christians, on the very doorstep of theApostles' basilica, turn to adore the rising sun. Sun-worship has bequeathed features to modern popular worship in Armenia, where Christians had once temporarily and externally conformed to the cult of the material sun (Cumont, op. cit., p. 356).

                                  But even should a deliberate and legitimate "baptism" of a pagan feast be seen here no more than the transference of the date need be supposed. The "mountain-birth" of Mithra and Christ's in the "grotto" have nothing in common: Mithra's adoring shepherds (Cumont, op. cit., I, ii, 4, p. 304 sqq.) are rather borrowed from Christian sources than vice versa.

                                  Other theories of pagan origin

                                  The origin of Christmas should not be sought in the Saturnalia (1-23 December) nor even in the midnight holy birth at Eleusis (see J.E. Harrison, Prolegom., p. 549) with its probable connection through Phrygia with the Naasene heretics, or even with the Alexandrian ceremony quoted above; nor yet in rites analogous to the midwinter cult at Delphi of the cradled Dionysus, with his revocation from the sea to a new birth (Harrison, op. cit., 402 sqq.).

                                  The astronomical theory

                                  Duchesne (Les origines du culte chrétien, Paris, 1902, 262 sqq.) advances the "astronomical" theory that, given 25 March as Christ's death-day [historically impossible, but a tradition old as Tertullian (Adv. Jud., 8)], the popular instinct, demanding an exact number of years in a Divine life, would place His conception on the same date, His birth 25 December. This theory is best supported by the fact that certain Montanists (Sozomen, Church History VII.18) kept Easter on 6 April; both 25 December and 6 January are thus simultaneously explained. The reckoning, moreover, is wholly in keeping with the arguments based on number and astronomy and "convenience", then so popular. Unfortunately, there is no contemporary evidence for the celebration in the fourth century of Christ's conception on 25 March.

                                  Conclusion

                                  The present writer in inclined to think that, be the origin of the feast in East or West, and though the abundance of analogous midwinter festivals may indefinitely have helped the choice of the December date, the same instinct which set Natalis Invicti at the winter solstice will have sufficed, apart from deliberate adaptation or curious calculation, to set the Christian feast there too.

                                • This little chip can change the way you think about gesture recognition.. This is the future that we have seen in marvel movies..

                                  • Meril Jeffery John.J

                                    Dear members,

                                    The site will go offline at 7.30 Pm for maintenance purpose & will be alive at 9.00 Pm there will be a total of max 2 hours blackout. Kindly don't save any data on this hour as we can't guaranty of backing up your data.

                                    Thanks & Regards

                                    Team CG

                                    • Christian Hill

                                        A Muslimah in one debate group said, "Jesus shared the gospel which we Muslims refer to as the Injeel. Therefore the books of Matthew Mark Luke and John are not the books Jesus called the gospel in Mark 1:16."

                                        It sounds like our Muslim friend is trying to tell us that the author of the Gospel of Mark had no idea what the Lord Jesus meant by "Gospel," because here is what Mark writes as



                                      Original: https://apologika.blogspot.com/2018/11/is-this-injil-muslims-lost.html
                                      By: Mari Kaimo
                                      Posted: November 6, 2018, 4:18 am

                                    • Album : Um Azhgana Kangal

                                      Lyrics, Sung By: Johnsam Joyson

                                      உம் அழகான கண்கள் என்னை கண்டதாலே
                                      முடிந்த தென்று நினைத்த நான் உயிர் வாழ்கின்றேன்

                                      1. யாரும் அறியாத என்னை
                                      நன்றாய் அறிந்து
                                      தேடி வந்த நல்ல நேசரே

                                      2. தூக்கி எறிப்பட்ட என்னை
                                      வேண்டுமென்று சொல்லி
                                      சேர்த்துக் கொண்ட நல்ல நேசரே

                                      3. ஒன்றுமில்லாத என்னை
                                      உம் காருண்யத்தாலே
                                      உயர்த்தி வைத்த நல்ல நேசரே

                                      Um Azhagaana Kangal Ennai : Song Lyrics in English

                                      Um Azhagana Kangal Ennai Kandadhalae

                                      Mudindhadendru Ninaitha Naan Uyirvaazhgindren X(2)

                                       

                                      1.

                                      Yaarum Ariyadha Ennai Nandraai Arindhu

                                      Thedivandha Nalla Nesarae X(2)

                                       

                                      Um Azhagana Kangal Ennai Kandadhalae

                                      Mudindhadendru Ninaitha Naan Uyirvaazhgindren

                                       

                                      2.

                                      Thookki Eriyappatta Enni Vendum Endru Solli

                                      Serthukkonda Nalla Nesarae X(2)

                                       

                                      Um Azhagana Kangal Ennai Kandadhalae

                                      Mudindhadendru Ninaitha Naan Uyirvaazhgindren

                                       

                                      3. Ondrum illadha Enni Karunyathalae 

                                      Uyarthivaitha Nalla Nesarae X(2)

                                       

                                      Um Azhagana Kangal Ennai Kandadhalae

                                      Mudindhadendru Ninaitha Naan Uyirvaazhgindren X(2)

                                    •   In the Quran, we find these words from the Muslim prophet, Muhammad:

                                      163 Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; Surah 4

                                        Muslims believe Muhammad's claim that he served the God of the Israelite



                                      Original: https://apologika.blogspot.com/2018/10/where-does-allah-say-in-quran-i-am.html
                                      By: Mari Kaimo
                                      Posted: October 12, 2018, 12:45 pm

                                      • Meril Jeffery John.J

                                        Mega Fish & Pet Expo at St.Sebastian's Church ITI campus Thapalpetti, Madhavaram, Chennai - 60.

                                        The Exhibition start on Oct 4th to Oct 7th Starting 10 Am to 8 Pm

                                        There is a Dog Show on 7th Oct - 2018 @ 6.00 Pm 
                                        BEST DOG WILL BE AWARDED 
                                        Entry Fee for Dog Show: Rs 300 Per Pet

                                        Nursery Plant is also for sale


                                        Organised by: Franciscan Friars 
                                        Ticket : Rs 10 for Children & Rs 20 for Adult
                                        Contact : 9500011559, 7538860130