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that was a reference btw

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I'll think you'll find that you are actually Jesus my son

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I'll think you'll find that you are actually Jesus my son

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Wow my friends our sutch dip shits, i can't be asked to deal with this

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Wow my friends our sutch dip shits, i can't be asked to deal with this

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a mortal that had the name recommended to them by a god?

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a mortal that had the name recommended to them by a god?

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What kind of mortal would have a hella cool name like Broccolini

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What kind of mortal would have a hella cool name like Broccolini

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fuckshitfuckshitshit bullshit batshit cat shit dog shit all shit is the lord

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fuckshitfuckshitshit bullshit batshit cat shit dog shit all shit is the lord

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what kind of god would have a shit name like dallon

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what kind of god would have a shit name like dallon

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only i am god

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I am God. There isn't a kink which I do not have

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I am God. There isn't a kink which I do not have

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I'm sorry lmao God can keep his kinks. Is Christian one of them? :'D

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I'm sorry lmao God can keep his kinks. Is Christian one of them? :'D

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Becasue God is sadistic is fuck and you shouldn't kink shame

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Becasue God is sadistic is fuck and you shouldn't kink shame

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what possible factual inaccuracies could be within that text

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what possible factual inaccuracies could be within that text

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If the lord is always with us then why do shit things happen to good people? o:

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If the lord is always with us then why do shit things happen to good people? o:

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God is the source of everything in creation. Yet creation is not identical with God. God gives his creation what Colin Gunton calls Selbständig-keit or a “proper independence.” This is not the absolute independence imagined by the atheists or Deists, but rather the meaningful existence of the creation as distinct from God himself. This is best captured in the description of God’s creation of the plants. “God said, ‘Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.’ And it was so" (Gen. 1:11). God creates everything, but he also literally sows the seed for the perpetuation of creation through the ages. The creation is forever dependent on God—“In him we live and move and have our being” (Acts 7:28)—yet it remains distinct. This gives our work a beauty and value above the value of a ticking clock or a prancing puppet. Our work has its source in God, yet it also has its own weight and dignity.GOD SEES THAT HIS WORK IS GOOD (GENESIS 1:4, 10, 12, 18, 21, 25, 31)Back to Table of ContentsAgainst any dualistic notion that heaven is good while earth is bad, Genesis declares on each day of creation that “God saw that it was good” (Gen. 1:4, 10, 12, 18, 21, 25). On the sixth day, with the creation of humanity, God saw that it was “very good” (Gen. 1:31). People—the agents through whom sin is soon to enter God’s creation—are nonetheless “very good.” There is simply no support in Genesis for the notion, which somehow entered Christian imagination, that the world is irredeemably evil and the only salvation is an escape into an immaterial spiritual world, much less for the notion that while we are on earth we should spend our time in “spiritual” tasks rather than “material” ones. There is no divorce of the spiritual from the material in God’s good world.GOD WORKS RELATIONALLY (GENESIS 1:26A)Back to Table of ContentsEven before God creates people, he speaks in the plural, “Let us make humankind in our image” (Gen. 1:26; emphasis added). While scholars differ on whether “us” refers to a divine assembly of angelic beings or to a unique plurality-in-unity of God, either view implies that God is inherently relational.[4] It is difficult to be sure exactly what the ancient Israelites would have understood the plural to mean here. For our purposes it seems best to follow the traditional Christian interpretation that it refers to the Trinity. In any case, we know from the New Testament that God is indeed in relationship with himself—and with his creation—in a Trinity of love. In John's Gospel we learn that the Son—“the Word [who] became flesh” (John 1:14)—is present and active in creation from the beginning.In the beginning was the Word, and the Word was with God and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. (John 1:1-4) Thus Christians acknowledge our Trinitarian God, the unique Three-Persons-in-One-Being, God the Father, God the Son, and God the Holy Spirit, all personally active in creation.GOD LIMITS HIS WORK, RESTING ON THE SEVENTH DAY (GENESIS 2:1-3)Back to Table of ContentsAt the end of six days, God’s creation of the world is finished. This doesn’t mean that God ceases working, for as Jesus said, “My Father is still working, and I also am working” (John 5:17). Nor does it mean that the creation is complete, for, as we will see, God leaves plenty of work for people to do to bring the creation further along. But chaos had been turned into an inhabitable environment, now supporting plants, fish, birds, animals, and human beings.God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day. Thus the heavens and the earth were finished, and all their multitude. And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. (Gen. 1:31-2:2; emphasis added)God crowns his six days of work with a day of rest. While creating humanity was the climax of God's creative work, resting on the seventh day was the climax of God's creative week. Why does God rest? The majesty of God’s creation by word alone in chapter 1 makes it clear that God is not tired. He doesn’t need to rest. But he chooses to limit his creation in time as well as in space. The universe is not infinite. It has a beginning, attested by Genesis, which science has learned how to observe in light of the big bang theory. Whether it has an end in time is not unambiguously clear, in either the Bible or science, but God gives time a limit within the world as we know it. As long as time is running, God blesses six days for work and one for rest. This is a limit that God himself observes, and it later becomes his command to people, as well (Exod. 20:8-11).

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God is the source of everything in creation. Yet creation is not identical with God. God gives his creation what Colin Gunton calls Selbständig-keit or a “proper independence.” This is not the absolute independence imagined by the atheists or Deists, but rather the meaningful existence of the creation as distinct from God himself. This is best captured in the description of God’s creation of the plants. “God said, ‘Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.’ And it was so" (Gen. 1:11). God creates everything, but he also literally sows the seed for the perpetuation of creation through the ages. The creation is forever dependent on God—“In him we live and move and have our being” (Acts 7:28)—yet it remains distinct. This gives our work a beauty and value above the value of a ticking clock or a prancing puppet. Our work has its source in God, yet it also has its own weight and dignity.GOD SEES THAT HIS WORK IS GOOD (GENESIS 1:4, 10, 12, 18, 21, 25, 31)Back to Table of ContentsAgainst any dualistic notion that heaven is good while earth is bad, Genesis declares on each day of creation that “God saw that it was good” (Gen. 1:4, 10, 12, 18, 21, 25). On the sixth day, with the creation of humanity, God saw that it was “very good” (Gen. 1:31). People—the agents through whom sin is soon to enter God’s creation—are nonetheless “very good.” There is simply no support in Genesis for the notion, which somehow entered Christian imagination, that the world is irredeemably evil and the only salvation is an escape into an immaterial spiritual world, much less for the notion that while we are on earth we should spend our time in “spiritual” tasks rather than “material” ones. There is no divorce of the spiritual from the material in God’s good world.GOD WORKS RELATIONALLY (GENESIS 1:26A)Back to Table of ContentsEven before God creates people, he speaks in the plural, “Let us make humankind in our image” (Gen. 1:26; emphasis added). While scholars differ on whether “us” refers to a divine assembly of angelic beings or to a unique plurality-in-unity of God, either view implies that God is inherently relational.[4] It is difficult to be sure exactly what the ancient Israelites would have understood the plural to mean here. For our purposes it seems best to follow the traditional Christian interpretation that it refers to the Trinity. In any case, we know from the New Testament that God is indeed in relationship with himself—and with his creation—in a Trinity of love. In John's Gospel we learn that the Son—“the Word [who] became flesh” (John 1:14)—is present and active in creation from the beginning.In the beginning was the Word, and the Word was with God and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. (John 1:1-4) Thus Christians acknowledge our Trinitarian God, the unique Three-Persons-in-One-Being, God the Father, God the Son, and God the Holy Spirit, all personally active in creation.GOD LIMITS HIS WORK, RESTING ON THE SEVENTH DAY (GENESIS 2:1-3)Back to Table of ContentsAt the end of six days, God’s creation of the world is finished. This doesn’t mean that God ceases working, for as Jesus said, “My Father is still working, and I also am working” (John 5:17). Nor does it mean that the creation is complete, for, as we will see, God leaves plenty of work for people to do to bring the creation further along. But chaos had been turned into an inhabitable environment, now supporting plants, fish, birds, animals, and human beings.God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day. Thus the heavens and the earth were finished, and all their multitude. And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. (Gen. 1:31-2:2; emphasis added)God crowns his six days of work with a day of rest. While creating humanity was the climax of God's creative work, resting on the seventh day was the climax of God's creative week. Why does God rest? The majesty of God’s creation by word alone in chapter 1 makes it clear that God is not tired. He doesn’t need to rest. But he chooses to limit his creation in time as well as in space. The universe is not infinite. It has a beginning, attested by Genesis, which science has learned how to observe in light of the big bang theory. Whether it has an end in time is not unambiguously clear, in either the Bible or science, but God gives time a limit within the world as we know it. As long as time is running, God blesses six days for work and one for rest. This is a limit that God himself observes, and it later becomes his command to people, as well (Exod. 20:8-11).

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Creating a world is work. In Genesis 1 the power of God's work is undeniable. God speaks worlds into existence, and step by step we see the primordial example of the right use of power. Note the order of creation. The first three of God’s creative acts separate the formless chaos into realms of heavens (or sky), water, and land. On day one, God creates light and separates it from darkness, forming day and night (Gen. 1:3-5). On day two, he separates the waters and creates the sky (Gen. 1:6-8). On the first part of day three, he separates dry land from the sea (Gen. 1:9-10). All are essential to the survival of what follows. Next, God begins filling the realms he has created. On the remainder of day three, he creates plant life (Gen. 1:11-13). On day four he creates the sun, moon, and stars (Gen. 1:14-19) in the sky. The terms “greater light” and “lesser light” are used rather than the names “sun” and “moon,” thus discouraging the worship of these created objects and reminding us that we are still in danger of worshiping the creation instead of the Creator. The lights are beautiful in themselves and also essential for plant life, with its need for sunshine, nighttime, and seasons. On day five, God fills the water and sky with fish and birds that could not have survived without the plant life created earlier (Gen. 1:20-23). Finally, on day six, he creates the animals (Gen. 1:24-25) and—the apex of creation—humanity to populate the land (Gen. 1:26-31).[2]In chapter 1, God accomplishes all his work by speaking. “God said…” and everything happened. This lets us know that God’s power is more than sufficient to create and maintain the creation. We need not worry that God is running out of gas or that the creation is in a precarious state of existence. God’s creation is robust, its existence secure. God does not need help from anyone or anything to create or maintain the world. No battle with the forces of chaos threatens to undo the creation. Later, when God chooses to share creative responsibility with human beings, we know that this is God’s choice, not a necessity. Whatever people may do to mar the creation or render the earth unfit for life’s fullness, God has infinitely greater power to redeem and restore.The display of God’s infinite power in the text does not mean that God’s creation is not work, any more than writing a computer program or acting in a play is not work. If the transcendent majesty of God’s work in Genesis 1 nonetheless tempts us to think it is not actually work, Genesis 2 leaves us no doubt. God works immanently with his hands to sculpt human bodies (Gen. 2:7, 21), dig a garden (Gen. 2:8), plant an orchard (Gen. 2:9), and—a bit later—tailor “garments of skin” (Gen. 3:21). These are only the beginnings of God’s physical work in a Bible full of divine labor.[3]

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Creating a world is work. In Genesis 1 the power of God's work is undeniable. God speaks worlds into existence, and step by step we see the primordial example of the right use of power. Note the order of creation. The first three of God’s creative acts separate the formless chaos into realms of heavens (or sky), water, and land. On day one, God creates light and separates it from darkness, forming day and night (Gen. 1:3-5). On day two, he separates the waters and creates the sky (Gen. 1:6-8). On the first part of day three, he separates dry land from the sea (Gen. 1:9-10). All are essential to the survival of what follows. Next, God begins filling the realms he has created. On the remainder of day three, he creates plant life (Gen. 1:11-13). On day four he creates the sun, moon, and stars (Gen. 1:14-19) in the sky. The terms “greater light” and “lesser light” are used rather than the names “sun” and “moon,” thus discouraging the worship of these created objects and reminding us that we are still in danger of worshiping the creation instead of the Creator. The lights are beautiful in themselves and also essential for plant life, with its need for sunshine, nighttime, and seasons. On day five, God fills the water and sky with fish and birds that could not have survived without the plant life created earlier (Gen. 1:20-23). Finally, on day six, he creates the animals (Gen. 1:24-25) and—the apex of creation—humanity to populate the land (Gen. 1:26-31).[2]In chapter 1, God accomplishes all his work by speaking. “God said…” and everything happened. This lets us know that God’s power is more than sufficient to create and maintain the creation. We need not worry that God is running out of gas or that the creation is in a precarious state of existence. God’s creation is robust, its existence secure. God does not need help from anyone or anything to create or maintain the world. No battle with the forces of chaos threatens to undo the creation. Later, when God chooses to share creative responsibility with human beings, we know that this is God’s choice, not a necessity. Whatever people may do to mar the creation or render the earth unfit for life’s fullness, God has infinitely greater power to redeem and restore.The display of God’s infinite power in the text does not mean that God’s creation is not work, any more than writing a computer program or acting in a play is not work. If the transcendent majesty of God’s work in Genesis 1 nonetheless tempts us to think it is not actually work, Genesis 2 leaves us no doubt. God works immanently with his hands to sculpt human bodies (Gen. 2:7, 21), dig a garden (Gen. 2:8), plant an orchard (Gen. 2:9), and—a bit later—tailor “garments of skin” (Gen. 3:21). These are only the beginnings of God’s physical work in a Bible full of divine labor.[3]

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Are these quotes getting you into Flo's panst or something?

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Are these quotes getting you into Flo's panst or something?

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Be strong and of good courage, do not fear nor be afraid of them; for the Lord your God, He is the One who goes with you. He will not leave you nor forsake you.   Deuteronomy 31:6

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Be strong and of good courage, do not fear nor be afraid of them; for the Lord your God, He is the One who goes with you. He will not leave you nor forsake you.   Deuteronomy 31:6

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if there is no god, who invented science?

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if there is no god, who invented science?

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Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go

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Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go