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In John -16, we read the following words of Jesus: If you love me, you will keep my commandments.

And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him.

In John -27, we read more about this coming Helper: But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. Moreover, the disciples bearing witness is directly linked to the coming of the promised Helper, and thus the fulfillment of this promise must be found in the disciples to whom the promise was made.

And you also will bear witness, because you have been with me from the beginning. John 16:7-14 provides yet further difficulties: Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged.

Confronted with this obvious Qur’anic error about the contents of the Christian Scriptures, Muslim apologists will often attempt to argue that the Christian Scriptures have been corrupted, or that the “Injil” (the Gospel) refers to a special book given only to Jesus (whom the Qur’an calls “Isa”) which has left no record in history.

As we shall see, however, neither the historical record, nor the Qur’an, allows for that possibility.

I will raise up for them a prophet like you from among their brothers.

If, then, the Christian Scriptures are indeed the inspired Word of God, the Muslim Scriptures cannot be, since the Qur’an so fundamentally disagrees with the theology of the Bible.

The Qur’an’s Affirmation of the Christian and Jewish Scriptures For the Muslim to reject the conclusion of the argument, at least one of the three Premises must also be rejected.

Premise 1 need not be defended, since it is self-evident that the two alternatives are mutually exclusive and exhaustive possibilities.

Premise 2 is easy to establish, since the Qur’an and the Bible fundamentally contradict one another.

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