Iniquitous Baptist

Evelyn and Elliot undergo rough patches of life that stirs misunderstandings between the young lovers inflicting to separate paths. Contrapositive careers of each people acts as oil to the flame. The blooming love and want between romantic youngsters in their early twenties slowly starts to crumple into shards in their own state. Arthur enters their life with very little to no insinuation unwittingly destroying the house of cards placed together. Willpower, Self respect, fiery love, final desire and patience were place to check to pass with varied consequences and hurdles thrown their way. Is winning of their fiery love written in fate!

Story of Nigeria Baptist

The Gospel according to John is quite different in character from the three synoptic gospels. It is highly literary and symbolic. It does not follow the same order or reproduce the same stories as the synoptic gospels. To a much greater degree, it is the product of a developed theological reflection and grows out of a different circle and tradition. It was probably written in the 90s of the first century. The Gospel of John begins with a magnificent prologue, which states many of the major themes and motifs of the gospel, much as an overture does for a musical work. The prologue proclaims Jesus as the preexistent and incarnate Word of God who has revealed the Father to us. The rest of the first chapter forms the introduction to the gospel proper and consists of the Baptist’s testimony about Jesus (there is no baptism of Jesus in this gospel—John simply points him out as the Lamb of God), followed by stories of the call of the first disciples, in which various titles predicated of Jesus in the early church are presented. The gospel narrative contains a series of “signs”—the gospel’s word for the wondrous deeds of Jesus. The author is primarily interested in the significance of these deeds, and so interprets them for the reader by various reflections, narratives, and discourses. The first sign is the transformation of water into wine at Cana (Jn 2:1–11); this represents the replacement of the Jewish ceremonial washings and symbolizes the entire creative and transforming work of Jesus. The second sign, the cure of the royal official’s son (Jn 4:46–54) simply by the word of Jesus at a distance, signifies the power of Jesus’ life-giving word. The same theme is further developed by other signs, probably for a total of seven. The third sign, the cure of the paralytic at the pool with five porticoes in chap. 5, continues the theme of water offering newness of life. In the preceding chapter, to the woman at the well in Samaria Jesus had offered living water springing up to eternal life, a symbol of the revelation that Jesus brings; here Jesus’ life-giving word replaces the water of the pool that failed to bring life. Jn 6 contains two signs, the multiplication of loaves and the walking on the waters of the Sea of Galilee. These signs are connected much as the manna and the crossing of the Red Sea are in the Passover narrative and symbolize a new exodus. The multiplication of the loaves is interpreted for the reader by the discourse that follows, where the bread of life is used first as a figure for the revelation of God in Jesus and then for the Eucharist. After a series of dialogues reflecting Jesus’ debates with the Jewish authorities at the Feast of Tabernacles in Jn 7; 8, the sixth sign is presented in Jn 9, the sign of the young man born blind. This is a narrative illustration of the theme of conflict in the preceding two chapters; it proclaims the triumph of light over darkness, as Jesus is presented as the Light of the world. This is interpreted by a narrative of controversy between the Pharisees and the young man who had been given his sight by Jesus, ending with a discussion of spiritual blindness and spelling out the symbolic meaning of the cure. And finally, the seventh sign, the raising of Lazarus in chap. 11, is the climax of signs. Lazarus is presented as a token of the real life that Jesus, the Resurrection and the Life, who will now ironically be put to death because of his gift of life to Lazarus, will give to all who believe in him once he has been raised from the dead.

Jason Hale, a business student and avid reader, had just turned twenty-one when he died and his soul was ascending to the afterlife when suddenly it was pulled into an empty void. After being stuck in a timeless void, witnessing the birth of a universe and being reincarnated into the upgraded version of his favourite game, Court of Souls, he is placed on a new world as Emyrs Lucien Rahl Baptiste the First with all his game “assets”. An overpowered vampire who swears to live his immortal life the way he pleases but will the religions and races and gods of this new world let him?

Dull, boring, routine do-gooder. 'No, am not talking dirty with you now because am in the office and i look innocent and everyone thinks am a good person' Reincarnated in her doppelganger's 19 year old body, 'it is about time to be a bad girl, unapologetically evil, basely iniquitous' She smiled innocently, her eyes holding an evil glint. The characters might irk you. They have no apologies for who they are...

The position of the Gospel according to Matthew as the first of the four gospels in the New Testament reflects both the view that it was the first to be written, a view that goes back to the late second century A.D., and the esteem in which it was held by the church; no other was so frequently quoted in the noncanonical literature of earliest Christianity. Although the majority of scholars now reject the opinion about the time of its composition, the high estimation of this work remains. The reason for that becomes clear upon study of the way in which Matthew presents his story of Jesus, the demands of Christian discipleship, and the breaking-in of the new and final age through the ministry but particularly through the death and resurrection of Jesus. The gospel begins with a narrative prologue, the first part of which is a genealogy of Jesus starting with Abraham, the father of Israel. Yet at the beginning of that genealogy Jesus is designated as “the son of David, the son of Abraham”. The kingly ancestor who lived about a thousand years after Abraham is named first, for this is the genealogy of Jesus Christ, the Messiah, the royal anointed one. In the first of the episodes of the infancy narrative that follow the genealogy, the mystery of Jesus’ person is declared. He is conceived of a virgin by the power of the Spirit of God. The first of the gospel’s fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing, occurs here: he shall be named Emmanuel, for in him God is with us. The announcement of the birth of this newborn king of the Jews greatly troubles not only King Herod but all Jerusalem, yet the Gentile magi are overjoyed to find him and offer him their homage and their gifts. Thus his ultimate rejection by the mass of his own people and his acceptance by the Gentile nations is foreshadowed. He must be taken to Egypt to escape the murderous plan of Herod. By his sojourn there and his subsequent return after the king’s death he relives the Exodus experience of Israel. The words of the Lord spoken through the prophet Hosea, “Out of Egypt I called my son,” are fulfilled in him; if Israel was God’s son, Jesus is so in a way far surpassing the dignity of that nation, as his marvelous birth and the unfolding of his story show. Back in the land of Israel, he must be taken to Nazareth in Galilee because of the danger to his life in Judea, where Herod’s son Archelaus is now ruling. The sufferings of Jesus in the infancy narrative anticipate those of his passion, and if his life is spared in spite of the dangers, it is because his destiny is finally to give it on the cross as “a ransom for many”. Thus the word of the angel will be fulfilled, “…he will save his people from their sins”. In Matthew begins his account of the ministry of Jesus, introducing it by the preparatory preaching of John the Baptist, the baptism of Jesus that culminates in God’s proclaiming him his “beloved Son”, and the temptation in which he proves his true sonship by his victory over the devil’s attempt to deflect him from the way of obedience to the Father. The central message of Jesus’ preaching is the coming of the kingdom of heaven and the need for repentance, a complete change of heart and conduct, on the part of those who are to receive this great gift of God Galilee is the setting for most of his ministry; he leaves there for Judea only and his ministry in Jerusalem, the goal of his journey, is limited to a few days. In this extensive material there are five great discourses of Jesus, each concluding with the formula “When Jesus finished these words” or one closely similar. These are an important structure of the gospel. In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a “book” of the gospel. The discourses are, respectively, the “Sermon on the Mount”, the missionary discourse, the parable discourse, the “church

This shortest of all New Testament gospels is likely the first to have been written, yet it often tells of Jesus’ ministry in more detail than either Matthew or Luke. It recounts what Jesus did in a vivid style, where one incident follows directly upon another. In this almost breathless narrative, Mark stresses Jesus’ message about the kingdom of God now breaking into human life as good news and Jesus himself as the gospel of God. Jesus is the Son whom God has sent to rescue humanity by serving and by sacrificing his life. The opening verse about good news in Mark serves as a title for the entire book. The action begins with the appearance of John the Baptist, a messenger of God attested by scripture. But John points to a mightier one, Jesus, at whose baptism God speaks from heaven, declaring Jesus his Son. The Spirit descends upon Jesus, who eventually, it is promised, will baptize “with the holy Spirit.” This presentation of who Jesus really is, rounded out with a brief reference to the temptation of Jesus and how Satan’s attack fails. Jesus as Son of God will be victorious, a point to be remembered as one reads of Jesus’ death and the enigmatic ending to Mark’s Gospel. The key verses at Mark which are programmatic, summarize what Jesus proclaims as gospel: fulfillment, the nearness of the kingdom, and therefore the need for repentance and for faith. After the call of the first four disciples, all fishermen we see Jesus engaged in teaching, preaching, and healing, and exorcising demons. The content of Jesus’ teaching is only rarely stated, and then chiefly in parables about the kingdom. His cures, especially on the sabbath; his claim, like God, to forgive sins; his table fellowship with tax collectors and sinners; and the statement that his followers need not now fast but should rejoice while Jesus is present, all stir up opposition that will lead to Jesus’ death. Jesus’ teaching in exalts the word of God over “the tradition of the elders” and sees defilement as a matter of the heart, not of unclean foods. Yet opposition mounts. Scribes charge that Jesus is possessed by Beelzebul. His relatives think him “out of his mind”. Jesus’ kinship is with those who do the will of God, in a new eschatological family, not even with mother, brothers, or sisters by blood ties. But all too often his own disciples do not understand Jesus. The fate of John the Baptist hints ominously at Jesus’ own passion. Momentarily he is glimpsed in his true identity when he is transfigured before three of the disciples, but by and large Jesus is depicted in Mark as moving obediently along the way to his cross in Jerusalem. Occasionally there are miracles, the only such account in Jerusalem), sometimes teachings, but the greatest concern is with discipleship. For the disciples do not grasp the mystery being revealed. One of them will betray him, Judas; one will deny him, Peter; all eleven men will desert Jesus. The Gospel of Mark ends in the most ancient manuscripts with an abrupt scene at Jesus’ tomb, which the women find empty. His own prophecy of Mk is reiterated, that Jesus goes before the disciples into Galilee; “there you will see him.” These words may imply resurrection appearances there, or Jesus’ parousia there, or the start of Christian mission, or a return to the roots depicted in Galilee. Mark’s Gospel is even more oriented to christology. Jesus is the Son of God. He is the Messiah, the anointed king of Davidic descent, the Greek for which, Christos, has, by the time Mark wrote, become in effect a proper name. Jesus is also seen as Son of Man, a term used in Mark not simply as a substitute for “I” or for humanity in general or with reference to a mighty figure who is to come, but also in connection with Jesus’ predestined, necessary path of suffering and vindication.

Elizabeth de Baptiste never stood out much in school, she was a wallflower who blended into the vines that decorated Peril High. Just like all other girls in school she crushed on the school athlete; Jack Isle, the small-town jock star. When Elizabeth one day stumbles into the Mythology section in the Library she finds a book per chance: the Grand Grimoire. Feeling drawn to the odd book she takes it home, finding that it contains spells, spells to make her get noticed by Jack Isle. She could've never prepared herself for the next unfolding of events. She might've just accidentally and jokingly sold her soul to the Devil, literally. And his son is going to collect it. Most disturbingly, everything seems to point to Lucian Black, the school's rumoured bad boy, to be the man to do the deed. Is Lucian going after Elizabeth? And what will she do? Will he steal her soul, or her heart?

After Claude Jakes, Kaz's father was murdered in front of Pleasant Hill Baptist church, he joined the Bandidos motorcycle club in search of a new family. But in the ruthless world of organized crime, belonging comes at a price. Cassidy and his friend Tommy were sent to an operation where they got stuck to the rival gang leader and must now raise 50 million USD in two weeks if they wants to escape the clutches of the ruthless rival gang leader Rashad. And with a target on their back, Cassidy and his friend Tommy will have to risk everything to make it out alive.

***THIS IS A MUST READ!!! THIS WILL SURELY CHANGE YOUR LIFE I PROMISE YOU!!!*** Are you 100% sure that you are going to heaven when you die? If not yet, read this. This will help you (: *This is not religion-biased. It is purely Bible-based. World peace!* Highest rank: #3 in Baptist category on Wattpad. (081520) Glory to God!

Miu Kurokumo dan Hotaru Shirasaki adalah siswa sekolah menengah tahun kedua. Mereka adalah siswa biasa yang tinggal di kota tertentu, tertawa bersama teman-teman mereka di sekolah dan bekerja paruh waktu di kedai kopi, Momoka, sepulang sekolah. Namun, mereka memiliki rahasia yang tidak bisa mereka ceritakan kepada siapa pun. Di dunia lain di Provinsi Kenshu, ada makhluk yang menjadi musuh bagi dunia, yang dikenal sebagai "Blameless". Umumnya dikenal sebagai "Iniquitous". Mereka bertarung melawan mereka dengan menggunakan kemampuan tidak biasa yang disebut "manifestasi". Ini adalah pekerjaan rahasia Momoka, sebuah kedai kopi. Sambil berjuang dengan kelainan mereka sendiri, keduanya terjebak dalam arus takdir yang hebat. Kehidupan sehari-hari untuk dilindungi. Tarian lingkaran untuk saling membunuh. Pelecehan yang tidak bisa mereka hindari. Untuk hidup, wujudkan perasaan Anda sendiri. Semuanya ditakdirkan untuk harmoni yang terjadwal.

The Tabernacle was the shadow of Jesus Christ who has forgiven the sins of the Israelites and everyone who believes in Him. Our Lord was the very owner of the Tabernacle. And He was the Savior who has blotted out everyone's sins all at once, and at the same time, the sacrificial offering itself for all mankind. Although the people of Israel sinned everyday, by laying their hands on of the head of the unblemished sacrificial animal in the Tabernacle's court according to the sacrificial system, they could pass their sins onto the offering. This is how anyone who believed in ministry of the priests and the sacrificial offering given according to the sacrificial system could all receive the remission of sin, washing away their sins and turned as white as snow. Likewise, by believing in the baptism and sacrifice of Jesus, the true substance of the Tabernacle, the people of Israel and those of us who are Gentiles have all been clothed in the blessing of the remission of all our sins and of living with the Lord forever. Not only the Israelites, but all the Gentiles also can be freed from all their sins only by believing in Jesus, the Lord of the Tabernacle. The Tabernacle teaches us what the gift of the remission of sin that God has given to everyone is. As such, the Tabernacle itself was the very substance of Jesus Christ. Jesus has become the Savior of sinners. Every sinner, whoever he/she is, can become sinless just by believing in the baptism of Jesus, His blood on the Cross, and the truth that He is God Himself. We can be delivered from God's judgment by our faith in the blue, purple, and scarlet thread-in other words, by believing in the baptism of Jesus, His blood, and His divinity. Jesus is the gate to the Kingdom of Heaven. Acts 4:12 says, "Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved." No one else but Jesus can save all the people from their sins. There is no Savior apart from Jesus. John 10:9 says, "I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture." 1 Timothy 2:5 says, "For there is one God and one Mediator between God and men, the Man Christ Jesus;" and Matthew 3:15 says, "But Jesus answered and said to him, 'Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.'" All these verses testify to this truth. Jesus came to this earth in the flesh of a man, and by receiving His baptism (blue thread) and shedding His blood (scarlet thread), He has save sinners. As such, Jesus has become the door of salvation for all sinners. Just as the gate of the Tabernacle's court was woven of blue, purple, and scarlet thread, Jesus, coming to this earth, first of all took the sins of the world upon Himself with His baptism received from John the Baptist. He, therefore, became the sacrificial offering, the Lamb of God (John 1:29). Second, after thus taking upon the iniquities of all the sinners with His baptism, He died in their place and has given new life to those who believe. Third, this Jesus was God Himself. Genesis 1:1 says, "In the beginning God created the heavens and the earth," and Genesis 1:3 says, "Then God said, 'Let there be light'; and there was light." Jesus was none other than this very God of logos, the One who created the whole universe and everything in it with His Word. .