RWNJ

No. I admitted that I would waste no more time on your ignorant a$$. Have a nice day Spanky.

RWNJ

Reported for language. Don't bother replying. I'm unwatching this thread. Good riddance.

payne1000

Thanks for helping keep this topic on the first page even though you advised others not to. Can you spell hypocrite?

nwtk2007 Loc: Texas

English? Like, with an accent??

fullsailale Loc: washington

back at ya bitch.

Blade_Runner Loc: DARK SIDE OF THE MOON

OK.

The Bible is composed of 66 books written by 40+ authors over a period of 1500 years. The Bible contains 31,173 verses. There are 1,817 prophecies throughout the Bible, over 400 of which refer to Jesus alone--all of them fulfilled.

The Quran was memorized by one man and only put to paper after he died. There are 6666 verses in the Quran. Contrary to some claims, there are no true prophesies in the Quran, even Islamic scholars know this. The few that came close were "predictions", not prophesy.

A chapter in Deuteronomy provides a clear test of a prophesy, one that has been applied by theologians and clergy in many religions, including Islam. A comparison of the accuracy of prophesies in the Bible and the predictions in the Quran are striking. No Biblical prophesy has yet failed, whereas the Quran scores zero.

What the Holiest Book of Islam Really says about Non-Muslims

Does the Qur’an Teach Hate?

emarine

The Quran... maybe... you yes...

payne1000

Religion put into perspective in under 4 minutes . . .

http://www.youtube.com/watch?v=1_tr_k59O6s

payne1000

Maybe you prefer this Jewish take on religion . . .
http://www.youtube.com/watch?v=nfqTYeGim2E

Orrie

That is the dumbest comparison between the Holy Bible and the Koran!

Yep! It's true! You are definitely an IDIOT! :lol: :lol: :lol:

meridianlesilie Loc: mars

I HOPE THE MUSLIMS TEACH YOU A LESSON & RAPE YOUR WIFE & RAPE YOU & KILL YOU DUMMY !!!!!!!!

Zemirah Loc: Sojourner En Route...

There are 23,145 verses in the Old Testament and 7,957 verses in the New Testament. This gives a total of 31,102 verses, which is an average of a little more than 26 verses per chapter.


A common myth persists that the number of verses (ayah) in the Quran is 6,666. In fact, the total number of verses in all chapters (surahs) is 6,236, (depending on if the Basmala added at the start of each chapter is included.)


It is possible to compare the amount of cruelty and violence in the two books. Here is a summary of the highlighted verses.

Number of Cruel or Violent Passages
Bible 842
Quran 333

Although the Bible has more than twice as many cruel or violent passages as does the Quran, the Bible is a much larger book, almost five times longer. How do they compare in proportion to relative size?


Violence and Cruelty Total verses (%)Percentage
Bible 842 31102 2.71
Quran 333 6236 5.34

In the percentage of cruel or violent verses, the Quran has almost twice that of the Bible. (5.34 vs. 2.71%)

TommyRadd Loc: Midwest USA

Instead of comparing numbers of verses that may or may not be taken wildly out of context, let's ask the more pertinent questions:

If a follower of Mohammed decided to mimic each and every detail of his prophet's life, how many people would he have to kill to match Mohammed? How many people would he have to inspire, directly, to kill other people? How many raids would he have to go on? How many child-brides (pedophilia) would he have to (statutorily) rape? How many people would he have to put his hands on and see healed from all manner of diseases? How many people would he have to rise from the dead by speaking the word? And then let’s ask what would those who committed to imitate him do for the next 300 years (before his teachings became totally polluted)?

Now, let's look at Jesus, and ask the same questions of one who decided to mimic every detail of Jesus life.

Any questions?

1Co 11:1 Be ye followers of me, even as I also am of Christ.

1 Peter 2:20-23
20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
22 Who did no sin, neither was guile found in his mouth:
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:


~~~

~~~
For extra credit, let's examine the actual words of the Bible, which are the commandments given to Christ's followers by Christ's disciples. And then let's compare the followers of the next 300 years of Christianity to the followers of Mohammed for the first 300 years after his passing.

I'll start with the scriptures and the history of Christian thought on the topic and you can follow with the history of Muslim thought on the topic.

John 14:15 If ye love me, keep my commandments.

John 14:23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

Luke 6:46-49 ¶
46 And why call ye me, Lord, Lord, and do not the things which I say?
47 Whosoever cometh to me, and heareth my sayings, and doeth them…
48 He is like a man which built an house…on a rock...
49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

And what are those commandments of the Lord Jesus'? Very simply, very consistently, very constantly, and very clearly, they are these (you will find no extenuating or excusing circumstances given to these anywhere in the New Testament "law of Christ")…

Matt 5:38-48
38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
41 And whosoever shall compel thee to go a mile, go with him twain.
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

Luke 3:14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

Luke 6:27-36
7 But I say unto you which hear, Love your enemies, do good to them which hate you,
28 Bless them that curse you, and pray for them which despitefully use you.
29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
31 And as ye would that men should do to you, do ye also to them likewise.
32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.
33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
36 Be ye therefore merciful, as your Father also is merciful.

John 18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

Rom 12:17-21
17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
18 If it be possible, as much as lieth in you, live peaceably with all men.
19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
21 Be not overcome of evil, but overcome evil with good.

Lev 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.

Prov 25:21-22
21 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
22 For thou shalt heap coals of fire upon his head, and the Lord shall reward thee.

Prov 20:22 Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee.

Prov 24:29 Say not, I will do so to him as he hath done to me: I will render to the man according to his work.

Prov 24:17-18
17 Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
18 Lest the Lord see it, and it displease him, and he turn away his wrath from him.

Deut 32:35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.

Deut 32:39-41
39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.
40 For I lift up my hand to heaven, and say, I live for ever.
41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.

Heb 10:30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.


1 Cor 6:7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

2 Cor 10:3-5
3 For though we walk in the flesh, we do not war after the flesh:
4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)
5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

Eph 6:12-18
12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
15 And your feet shod with the preparation of the gospel of peace;
16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;


1 Thess 5:15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.

1 Peter 2:20-23
20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
22 Who did no sin, neither was guile found in his mouth:
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

1 Peter 3:8-9
8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

1 John 3:15-16
15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

Rom 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

1 Cor 6:19-20
19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

~~~~~~~~~~~~~~~~~~~~~

The history of Christian NONRESISTANCE – the following quotes demonstrate that non-resistance (not to be confused with pacifism) was consistently held in the early ecclesiastical history (until they succumbed to the pagan Roman Emperor Constantine!)

"They comfort their oppressors and make them their friends. They do good to their enemies." Aristides (c. 125, E), 9.276.

"We will not ask you to punish our accusers. Their present wickedness is sufficient punishment." Justin Martyr (c. 160, E), 1. 165.

"We have learned not to return blow for blow, nor to go to law with those who plunder and rob us. Not only that, but to those who strike us on one side of the face, we have learned to offer the other side also." Athenagoras (c. 175, E), 2.129.

"He commanded [His followers] ... not only not to strike others, but even, when they themselves are struck, to present the other cheek.... [He commanded them] not only not to injure their neighbors, nor to do them any evil, but also, when they are dealt with wickedly, to be long-suffering." Irenaeus (c. 180, E/W), 1.408.

"The philosophers will then with propriety be taken up in a friendly exposure.... but not in the manner of avenging ourselves on our detractors. Rather, it will be for the purpose of their conversion. For vengeance is far from being the case with those persons who have learned to bless those who curse." Clement of AIexandria (c. 195, E), 2.347.

The spiritual man never cherishes resentment or harbors a grudge against anyone-even though deserving of hatred for his conduct. Clement of Alexandria (c. 195, E), 2.540.

"Paul does not merely describe the spiritual man as being characterized by suffering wrong, rather than doing wrong. Rather, Paul teaches that a Christian does not keep count of injuries. For Paul does not allow him even to pray against the man who has done wrong to him. For he knows that the Lord expressly commanded us to pray for our enemies. Clement of Alexandria (c. 195, E), 2.548.

"Christians are not allowed to use violence to correct the delinquencies of sins." Clement of Alexandria (c. 195, E), 2.581.

"Hippias [a pagan] is put to death for laying plots against the state. No Christian ever attempted such a thing on behalf of his brethren. Even when persecution was scattering them abroad with every atrocity." Tertullian (c. 195, W), 3.51.

"If dragged to trial, he does not resist." Tertullian (c. 197, W), 3.110.

"The practice of the old law was to avenge itself by the vengeance of the sword. It was to pluck out "eye for eye," and to inflict retaliatory revenge for injury. However, the practice of the new law points to clemency." Tertullian (c. 197, W), 3.154.

"Men of old were used to requiring "eye for eye, and tooth for tooth" and to repay evil for evil, with usury! ...But after Christ has supervened and has united the grace of faith with patience, now it is no longer lawful to attack others even with words, nor to merely say "fool," without danger of the judgment. Christ says, "Love your enemies and bless ,our cursers, and pray for your persecutors."" Tertullian (c. 200, W), 3.711.

"If someone attempts to provoke you by physical violence, the admonition of the Lord is at hand. He says, "To him who strikes you on the face, turn the other cheek also." Let outrageousness be worn out by your patience. Whatever that blow may be, joined with pain and , scorn, it will receive a heavier one from the Lord." Tertullian (c. 200, W), 3.712.

"For what difference is there between provoker and provoked? The only difference is that the former was the first to do evil, but the latter did evil afterwards. Each one stands condemned in the eyes of the Lord for hurting a man. For God both prohibits and condemns every wickedness. In evil doing, there is no account taken of the order.... The commandment is absolute: evil is not to be repaid with evil." Tertullian (c. 200, W), 3.713.

"Christ plainly teaches a new kind of long-suffering, when He actually prohibits the reprisals that the Creator permitted in requiring "an eye for an eye, and a tooth for a tooth."" Tertullian (c. -'07, W), 3.370.

The Lord will save them in that day-even His people-like sheep.... No one gives the name of "sheep" to those who fall in battle with arms in hand, or those who are killed when repelling force with force. Rather, it is given only to those who are slain, yielding themselves up in their own place of duty and with patience-rather than fighting in self-defense." Tertullian (c. 207, W), 3.415.

"[Celsus, a pagan critic,] says, "They also have a teaching to this effect: that we should not avenge ourselves on one who injures us." Or, as Christ expresses it: "Whoever will strike you on the one cheek, turn the other to him also."" Origen (c. 248, E), 4.634.

"We revile no one, for we believe that "revilers will not inherit the kingdom of God." And we read, "Bless them that curse you; bless, and curse not." Also, "Being reviled, we bless."" Origen (c. 248, E), 4.654.

"Do not willingly use force and do not return force when it is used against you." Commodianus (c. 240, W), 4.212.

"When a Christian is arrested, he does not resist. Nor does he avenge himself against your unrighteous violence-even though our people are numerous and plentiful." Cyprian (c. 250, W), 5.462.

"We may not hate. And we please God more by rendering no return for wrong. Therefore, we exhort you to make satisfaction to God. Do this while you have the power, while there yet remains in you something of life.... We do not envy your comforts, nor do we conceal the divine benefits. We repay kindness for your hatred. In return for the torments and penalties that are inflicted on us, we point out to you the ways of salvation." Cyprian (c. 250, W), 5.465.

"The Christian has departed from rage and carnal contention as if from the hurricanes of the sea. He has already begun to be tranquil and meek in the harbor of Christ. Therefore, he should allow neither anger nor discord within his breath. For he must neither return evil for evil, nor bear hatred." Cyprian (c. 250, W), 5.488.

"Even our enemies are to be loved." Cyprian (c. 250, W), 5.546.

"Do no one any injury at any time; provoke no one to anger. If an injury is done to you, look to Jesus Christ. And even as you desire Him to forgive your transgressions, also forgive others theirs." Theonas of Alexandria (c. 300, E), 6.169.

"Religion is to be defended-not by putting to death-but by dying. Not by cruelty, but by patient endurance. Not by guilt, but by good faith. For the former belongs to evil, but the latter to the good.... For if you wish to defend religion by bloodshed, tortures, and guilt, it will no longer be defended. Rather, it will be polluted and profaned.... And, therefore, when we suffer such impious things, we do not resist even in word. Rather, we leave vengeance to God. We do not act as those persons who would have it appear that they are defenders of their gods, who rage without restraint against those who do not worship them." Lactantius (c. 304-313, W), 7.157,158.

"If we all derive our origin from one man whom God created, we are clearly of one blood. Therefore, it must be considered the greatest wickedness to hate a man-even if he is guilty. On this account, God has forbidden us to ever contract enmities. Rather, they are to be eliminated, so that we sooth those who are our enemies by reminding them of their relationship. For, if we are all inspired and quickened by one God, what else are we except brothers? ... Therefore, they are to be considered as savage beasts who injure man, who-in opposition to every law and right of human nature-plunder, torture, slay, and banish. On account of this relationship of brotherhood, God teaches us never to do evil, but always good." Lactantius (c. 304-313, W), 7.172, 173.

"When we suffer such ungodly things, we do not resist even in word. Rather, we leave vengeance to God." Lactantius (c. 304-313, W), 7.158.

The Christian does injury to no one. He does not desire the property of others. In fact, he does not even defend his own property if it is taken from him by violence. For he knows how to patiently bear an injury inflicted upon him." Lactantius (c. 304-313, W), 7.160.

"We do not resist those who injure us, for we must yield to them." Lactantius (c. 304-313, W), 7.182.

"If anyone should be so shameless as to inflict injury on a good and just man, such a man must bear it with calmness and moderation. He will not take upon himself his revenge. Rather, he will reserve it for the judgment of God. He must maintain innocence at all times and in all places. And this commandment is not limited to merely his not [being the first to] inflict injury on another. Rather, he should not even avenge it when injury is inflicted on him. For there sits on the judgment-seat a very great and impartial Judge." Lactantius (c. 304-313, W), 7.183.

"Why do contests, fights, and contentions arise among men? Is it because impatience against injustice often excites great tempests? However, if you meet injustice with patience, then no virtue can be found more true.... In contrast, if injustice ... has met with impatience on the same level as itself, . . . it will ignite a great fire that no stream can extinguish, but only the shedding of blood." Lactantius (c. 304-313, W), 7.184.

"In what respect, then, does the wise and good man differ from the evil and foolish one? Is it not that he has unconquerable patience, of which the foolish are destitute? Is it not that he knows how to govern himself and to mitigate his anger-which those are unable to curb because they are without virtue? ... What if a man gives way to grief and anger and indulges these emotions (which he should struggle against)? What if he rushes wherever injustice will call him? Such a man does not fulfill the duty of virtue. For he who tries to return an injury desires to imitate that very person by whom he has been injured. In short, he who imitates a bad man cannot be good." Lactantius (c. 304--313, W), 7.184.

"When provoked by injury, if he returns violence to his assailant, he is defeated." Lactantius (c. 304-313, W), 7.185,

""An eye for an eye, and a tooth for a tooth." That is the expression of justice. However, His injunction that a man who is struck on the one cheek should offer the other also-that is the expression of goodness. Now, are justice and goodness opposed to each other? Far from it! Rather, there has only been advancement from simple justice to positive goodness." Disputation of Archelaus and Manes (c. 320, E), 6.216; see also 3.370-3.372.


"There is nothing, my blessed son, which can or ought to be preferred to Him who is the true Lord, the true Father, the eternal Commander. To whom is it right to devote our lives more than to Him from whom we received them, and for whom we must preserve them to the end, because we live by His kindness? If we have been a soldier for Him in this world, we shall then deserve to pass over to Him. But if we love this world more, and prefer to be a soldier for Caesar than for Christ, we shall later be transported not to Christ but to hell, where the cause of the princes of this world rests. So we ought not put loyalties or fatherland or distinctions or riches before God, for Scripture says "The fashion of this world passeth away" ... Therefore do not any longer love this world or its military service, for Scripture's authority attests that whoever is a friend of this world is an enemy of God. He who is a soldier with the sword is the servant of death, and when he sheds his own blood or that of another, this is the reward for his service. He will be regarded as guilty of death either because of his own death or because of his sin because a soldier in a war, fighting not so much for himself as for another, is either conquered and killed, or conquers and wins a pretext for death--for he cannot be a victor unless he first sheds blood. So the Lord says: You cannot serve two masters, the one God and the one mammon, that is, Christ and Caesar, even though Caesar himself is now keen to be Christ's servant so that he may deserve kingship over a few peoples." St. Paulinas of Nola, Letter 25 (To Crispanus)


"The climate of the church on the subject of peace and nonresistance changed extremely rapidly after the conversion of Constantine (312), and after he gave Christianity legal status in the empire (313). The amazing fact of Constantine being a Christian emperor and soldier caused the church to do a swift about-face. It is of course also true that from A.D. 174, there had been some soldiers in the Roman army who professed to be Christians. Yet as late as 374 Basil the Great still counseled that those who had killed in war should abstain from communion for three years, "for they were unclean of hand." On the other hand, incredible as it appears historically, the Council of Arles in 314 threatened nonresistants with excommunication! This action seems unbelievable! Harnack comments: "By this decision the church completely revised her attitude to the army and war, the attitude that had prevailed until now, at least in theory. The church had longed to win the emperor, and now flung herself into his arms. . . . She . . . relegated to the monastic orders her old views about war and the military calling." By the latter fourth century outstanding leaders were giving assent to the new position formulated at Arles. Athanasius (about 350) could write, "Murder is not permitted, but to kill one's adversarv in war is both lawful and praiseworthy." And twenty-five years later, Ambrose could declare, "And that course which either protects the homeland against barbarians, in war, or defends the weak at home, or saves one's comrades from brigands, is full of righteousness." It only remained for Augustine (354-430) fully and systematically to defend the right of Christians to participate in a just war."
http://www.bibleviews.com/Biblicalnonresist.html, J. C. Wenger, Professor of Historical Theology in Goshen College Biblical Seminary.

wuzblynd Loc: thomson georgia

What a dumbass! Shut up fool. U don't really think anyones gonna buy into ur horsecrap do ya?

MarvinSussman

Needs more documentation to be effective. What's the source?