Conservapedia - User contributions [en]

Conservapedia:Other Courses Fall 2010

2010-06-07T03:55:07Z

PhillipA:

Comment here if you would like to participate in another course this fall, such as math:

What are some other courses? And what level of Mathmatics? --[[User:Davidkon|Davidkon]] 15:06, 6 June 2010 (EDT)
:I've been neglecting my multivariable calculus (aka Calc 2-3/3) for too long, but I see no reason for it not to be ready for students by the fall. [[User:JacobB|JacobB]][[User talk:JacobB|Shout out!]] 15:10, 6 June 2010 (EDT)

:: I'd love to help with a course on multivariable calculus! I'll promote it on the Main Page.

:: I know something about multivariable calculus, if you need an extra man. [[User:PhillipA|PhillipA]] 23:55, 6 June 2010 (EDT)

:: By the way, when I heard the scripture reading today about the multiplication of the loaves, I thought of the "paradox" resulting from the [[Axiom of Choice]]. Perhaps there is an undeveloped logical basis for duplication!--[[User:Aschlafly|Andy Schlafly]] 15:39, 6 June 2010 (EDT)
:::My work so far can be found through the various lectures linked to through [[Template:MVCalc|my course template]]. As you can see, an enormous amount of material is good to go, it just needs to be re-organized, and maybe get some problems developed. [[User:JacobB|JacobB]][[User talk:JacobB|Shout out!]] 19:04, 6 June 2010 (EDT)

Is social sciences a possibility?
--[[User:MartinLXA|Martin Amrowski]] 19:23, 6 June 2010 (EDT)

Talk:Essay:Questions "Learned" Atheists Cannot Answer

2010-03-02T04:59:48Z

PhillipA: /* OK, I'm an agnostic, I'll give it a try */

==Answers==
Here's my attempt, based on what I know. How did I do? [[User:LewisS|LewisS]] 13:02, 6 September 2009 (EDT)

#A book that sells 30,000 copies qualifies for the New York Times bestseller list. How many copies of the Bible sell each year? (Ballpark estimate for the United States would be fine.) I thought the Gideons gave them away. '''About 10 million a year, since 1450. (Based on sales of 6 billion)'''
#How many Gospels are there, and what are their different styles and messages? '''4, not sure about the rest'''
#Which of the Gospels are attributed to eyewitnesses? '''2 - Matthew & John'''
#In which language are the oldest manuscripts for the Gospels written? '''Hebrew, Aramaic, with the NT being written in Koine Greek.'''
#Who wrote the most books in the New Testament? '''Paul'''
#How long is the New Testament compared to an average book on the New York Times bestseller list? '''I assume the NT has a longer word count.'''
#Who first translated the New Testament into English based on the oldest manuscripts? '''Some would say John Wycliff, but they'd be wrong. The Venerable Bede and Aldhelm both translated bits of the Bible into Old English around the 7th Century.'''
#Was the English translation banned after King Henry VIII split from Rome? '''No, Wycliff's Bible was banned as anti-Catholic heresy before the split happened and his body was exhumed by the then-Catholic government and burnt posthumously, 30 years after his death.'''
#In what language is the Gutenberg Bible? '''Latin'''
#How many books are in the Bible? (Approximation is fine.) '''66 - 39 OT; 27 NT'''
#What are some of the oldest books in the Bible? '''Some say Job, most agree on the Pentateuch being the oldest'''
#Who wrote the Acts of the Apostles? '''Paul'''

: Score: about 50%. Not good, and I wonder if you looked some of the answers up. Most atheists would score far lower, however, so there is solace. Thanks for trying.--[[User:Aschlafly|Andy Schlafly]] 14:16, 6 September 2009 (EDT)

::: The person who provided the above answers admits elsewhere that, just as I suggested above, he actually looked up the answers: "And yes, of course I looked up the answers ...."[http://cpmonitor.wordpress.com/2009/09/06/andrew-schlafly-fails-again/] Scoring only about 50% '''''after''''' looking up the answers is awfully pathetic.

::: His conclusion? "Don’t you dare tell me that you or anybody else on Conservapedia knows them off the top of your head." '''''Ignorance loves company'''''. Yes, atheists who claim to be learned and well-read are abysmally ignorant about the most influential book ever, and are '''''determined to remain that way'''''. Unless they open their minds and open a Bible, they'll be just as uninformed twenty years from now.--[[User:Aschlafly|Andy Schlafly]] 09:01, 7 September 2009 (EDT)

::I'd be very interested to see how well everybody - including Christians - would score on your quiz. Is there a way to conduct a test of it? Posting answers to the talk page may be unreliable, because of the temptation to see what others have answered. I know there are some web-based programs which can be used to create and automatically grade a multiple-choice test. Because it seems to me that many of those questions are far from simple, and I wouldn't expect the average person to know the answers unless they had studied theology or biblical history. For what it's worth, here's my attempt:
::1. I have seen figures of 8 million mentioned before.
::2. 4. (this is the easiest question, but part two is trickier). Mark's Gospel is the shortest, and linguistically the least polished, of the four. He writes about Jesus's life and works in a series of unconnected episodes; the Gospel gives the impression of being written in haste. He focuses on Jesus's miracles, particularly casting out demons and conquering evil. Matthew was written for a well-educated Jewish audience. His Gospel focuses on Jesus's teachings to his disciples, and his reaction against the Pharisees. Luke, a former physician, concentrates on Jesus's healing of the sick. John's gospel is written using much use of symbols and metaphors. His Jesus makes many pronouncements beginning with the words "I am...", and focuses on Jesus revealing Himself to man.
::3. Mark and John.
::4. Greek.
::5. Paul.
::6. Difficult to judge, as most copies of the NT are written using much smaller type, and on thinner paper, than contemporary bestsellers. If the NT was printed the same way as a modern novel, I'd guess it would be maybe 300 - 400 pages long. But I really don't know.
::7. John Wycliff and his team were the first to translate it in full.
::8. No.
::9. Latin.
::10. 72
::11. Assuming that they're collected in approximately chronological order, the oldest would be Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
::12. Luke.
:::--[[User:Eoinc|Eoinc]] 07:36, 7 September 2009 (EDT)

:::: Very well done! 8/12. I doubt you're an atheist, unless you looked up the answers beforehand (and I doubt you did). Thanks for your impressive effort.--[[User:Aschlafly|Andy Schlafly]] 09:15, 7 September 2009 (EDT)

::::: ''Au contraire'', Andy, I am in fact a nonbeliever. It just happens to be a topic that interests me. But thank you for your kind remarks. --[[User:Eoinc|Eoinc]] 12:52, 7 September 2009 (EDT)

:::::: Interesting, but incomplete. Every atheist I've met has an attitude of [[deliberate ignorance]] towards the [[Bible]]. It's not just a lack of knowledge, but also a '''''determination''''' to lack knowledge. Perhaps you acquired some knowledge of the Bible before the atheistic school system worked its influence?--[[User:Aschlafly|Andy Schlafly]] 15:00, 7 September 2009 (EDT)
::::::: Well, unlike the public schools in the United States, religious instruction was and is a compulsory part of the school curriculum for children between (approximately) ages five and twelve. However, the level of instruction is of a very simple kind: we learned Bible stories and the Golden Rule, but certainly nothing as sophisticated as the answers to your quiz. When I left primary school at the age of 12, having been Confirmed along with the rest of my class, I could have named the four evangelists for you, but I could not have told you which two were purported eyewitnesses, or what the differences were in their writing styles.
::::::: Our secondary schools (age 13 - 18 approx) are perhaps more similar to your public schools; there, Christianity was only studied as part of a course on comparative religion. In our final year, speakers were invited to talk to our religion class. It was at about that time that I became interested in discussing, learning about, and thinking about, religion.
::::::: In contrast to the other atheists you have met, I have no desire to be willfully ignorant. If I am to reject the Christian faith, I need to know exactly what it is that I am rejecting. So, for that reason, I read religious books extensively, particularly the works of Christian apologists and anyone who advances a view different to mine. I engage street evangelists in discussion whenever I have time. I would learn nothing by living in an echo chamber (I never enjoy discussing religion with other atheists), and if I am wrong about Christianity, or any religion, I would want to know about it. --[[User:Eoinc|Eoinc]] 15:50, 7 September 2009 (EDT)

:::::::: Your attitude is admirable, but highly unusual among [[atheists]]. You may not remain an atheist long with your commendable approach. The [[Bible]] is the most logical book written, and I'll think you'll find that atheism contains logical contradictions. That bothers some more than others. For me, I'd never accept a belief system that has a logical contradiction.

:::::::: As an example of one (of many) logical contradictions in atheism, atheists insist on the one hand that physical constants (like radioactive decay or the speed of light) have never changed, and yet admit on the other hand that they must have been different soon after the beginning of the universe. Another contradiction is the view of atheists toward classroom prayer: they insist on censoring it even if all want to participate in it.--[[User:Aschlafly|Andy Schlafly]] 15:59, 7 September 2009 (EDT)

I understand your points, but opinions about physics or classroom prayer (logically consistent or otherwise) are not necessary components of what it means to lack belief in God. One could be in agreement with Seneca in thinking that the gods are "seen by the common people as true, by the wise as false, and by the rulers as useful", and therefore be in support of classroom prayer, for example.

I don't think that classroom prayer ever did me any harm. But I agree with those who say that it should not be the government's job to teach religious (or anti-religious) beliefs. Teach math, english, history, and all the rest of it, but leave questions of faith to the families and to their churches. --[[User:Eoinc|Eoinc]] 19:38, 7 September 2009 (EDT)

: Atheism is a belief system, and opposition to [[classroom prayer]] is central to it. Your statement confirms it. It doesn't make any sense to censor what people want to do (pray), and which you admit they may benefit from. Clearly something more is at work in the atheistic belief system to take such a view.

:Logical contradictions in the origin of the universe, and of life, are also central to the belief system of atheism.

:It's axiomatic that once someone accepts a logical contradiction, then he can justify anything. Perhaps that's the real appeal of the atheistic belief system. But the end result is not pretty for those who subscribe to it.--[[User:Aschlafly|Andy Schlafly]] 20:16, 7 September 2009 (EDT)

== OK, I'm an agnostic, I'll give it a try ==

I'm an agnostic, though I'm going to college, and therefore don't really consider myself "learned."

No cheating, I promise.

1. A lot of copies, definitely in the millions somewhere. I don't know the exact number.

2. '''Matthew''' seems to be aimed at a Jewish audience, and focuses on fulfillment of Old Testament prophecies. '''Mark''' is a simpler style, and reads like a pamphlet or a tract. '''Luke''' was probably intended for Gentile audiences. The author of this Gospel was most likely an educated man, and wrote very skilled prose. '''John''' explores Jesus' nature as God ''and'' man more deeply than the other Gospels.

3. OK, according to tradition, I think that Mark was supposed to be Peter's eyewitness account. If the disciple John actually wrote the book of John, that would make that an eyewitness account, too.

4. Greek

5. Oh, that's tough. Would it be '''YHWH''', or ''Elohim'', or possibly ''Adonai''? I'm not quite sure on this one.

6. Paul

7. (Rough guess) About 300-400 pages, or so.

8. Oh, no! I'm stumped.

9. I'm pretty sure not. If it was banned, it would be when the British Crown was still tied to the Vatican in some way.

10. Latin

11. Rough guess - fifty

12. As far as the oldest ''manuscripts'' I'm pretty sure we have some ''very'' old extant copies of some of the Prophets. As far as strictly ''the oldest books'', I'd have to say the Torah. Those books were first written down during the Kingdom period, and were based on hundreds and hundreds of years of oral tradition.

13. The same person who wrote Luke

14. Stumped

Talk:Essay:Questions "Learned" Atheists Cannot Answer

2010-03-02T04:58:50Z

PhillipA: /* OK, I'm an agnostic, I'll give it a try */ new section

==Answers==
Here's my attempt, based on what I know. How did I do? [[User:LewisS|LewisS]] 13:02, 6 September 2009 (EDT)

#A book that sells 30,000 copies qualifies for the New York Times bestseller list. How many copies of the Bible sell each year? (Ballpark estimate for the United States would be fine.) I thought the Gideons gave them away. '''About 10 million a year, since 1450. (Based on sales of 6 billion)'''
#How many Gospels are there, and what are their different styles and messages? '''4, not sure about the rest'''
#Which of the Gospels are attributed to eyewitnesses? '''2 - Matthew & John'''
#In which language are the oldest manuscripts for the Gospels written? '''Hebrew, Aramaic, with the NT being written in Koine Greek.'''
#Who wrote the most books in the New Testament? '''Paul'''
#How long is the New Testament compared to an average book on the New York Times bestseller list? '''I assume the NT has a longer word count.'''
#Who first translated the New Testament into English based on the oldest manuscripts? '''Some would say John Wycliff, but they'd be wrong. The Venerable Bede and Aldhelm both translated bits of the Bible into Old English around the 7th Century.'''
#Was the English translation banned after King Henry VIII split from Rome? '''No, Wycliff's Bible was banned as anti-Catholic heresy before the split happened and his body was exhumed by the then-Catholic government and burnt posthumously, 30 years after his death.'''
#In what language is the Gutenberg Bible? '''Latin'''
#How many books are in the Bible? (Approximation is fine.) '''66 - 39 OT; 27 NT'''
#What are some of the oldest books in the Bible? '''Some say Job, most agree on the Pentateuch being the oldest'''
#Who wrote the Acts of the Apostles? '''Paul'''

: Score: about 50%. Not good, and I wonder if you looked some of the answers up. Most atheists would score far lower, however, so there is solace. Thanks for trying.--[[User:Aschlafly|Andy Schlafly]] 14:16, 6 September 2009 (EDT)

::: The person who provided the above answers admits elsewhere that, just as I suggested above, he actually looked up the answers: "And yes, of course I looked up the answers ...."[http://cpmonitor.wordpress.com/2009/09/06/andrew-schlafly-fails-again/] Scoring only about 50% '''''after''''' looking up the answers is awfully pathetic.

::: His conclusion? "Don’t you dare tell me that you or anybody else on Conservapedia knows them off the top of your head." '''''Ignorance loves company'''''. Yes, atheists who claim to be learned and well-read are abysmally ignorant about the most influential book ever, and are '''''determined to remain that way'''''. Unless they open their minds and open a Bible, they'll be just as uninformed twenty years from now.--[[User:Aschlafly|Andy Schlafly]] 09:01, 7 September 2009 (EDT)

::I'd be very interested to see how well everybody - including Christians - would score on your quiz. Is there a way to conduct a test of it? Posting answers to the talk page may be unreliable, because of the temptation to see what others have answered. I know there are some web-based programs which can be used to create and automatically grade a multiple-choice test. Because it seems to me that many of those questions are far from simple, and I wouldn't expect the average person to know the answers unless they had studied theology or biblical history. For what it's worth, here's my attempt:
::1. I have seen figures of 8 million mentioned before.
::2. 4. (this is the easiest question, but part two is trickier). Mark's Gospel is the shortest, and linguistically the least polished, of the four. He writes about Jesus's life and works in a series of unconnected episodes; the Gospel gives the impression of being written in haste. He focuses on Jesus's miracles, particularly casting out demons and conquering evil. Matthew was written for a well-educated Jewish audience. His Gospel focuses on Jesus's teachings to his disciples, and his reaction against the Pharisees. Luke, a former physician, concentrates on Jesus's healing of the sick. John's gospel is written using much use of symbols and metaphors. His Jesus makes many pronouncements beginning with the words "I am...", and focuses on Jesus revealing Himself to man.
::3. Mark and John.
::4. Greek.
::5. Paul.
::6. Difficult to judge, as most copies of the NT are written using much smaller type, and on thinner paper, than contemporary bestsellers. If the NT was printed the same way as a modern novel, I'd guess it would be maybe 300 - 400 pages long. But I really don't know.
::7. John Wycliff and his team were the first to translate it in full.
::8. No.
::9. Latin.
::10. 72
::11. Assuming that they're collected in approximately chronological order, the oldest would be Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
::12. Luke.
:::--[[User:Eoinc|Eoinc]] 07:36, 7 September 2009 (EDT)

:::: Very well done! 8/12. I doubt you're an atheist, unless you looked up the answers beforehand (and I doubt you did). Thanks for your impressive effort.--[[User:Aschlafly|Andy Schlafly]] 09:15, 7 September 2009 (EDT)

::::: ''Au contraire'', Andy, I am in fact a nonbeliever. It just happens to be a topic that interests me. But thank you for your kind remarks. --[[User:Eoinc|Eoinc]] 12:52, 7 September 2009 (EDT)

:::::: Interesting, but incomplete. Every atheist I've met has an attitude of [[deliberate ignorance]] towards the [[Bible]]. It's not just a lack of knowledge, but also a '''''determination''''' to lack knowledge. Perhaps you acquired some knowledge of the Bible before the atheistic school system worked its influence?--[[User:Aschlafly|Andy Schlafly]] 15:00, 7 September 2009 (EDT)
::::::: Well, unlike the public schools in the United States, religious instruction was and is a compulsory part of the school curriculum for children between (approximately) ages five and twelve. However, the level of instruction is of a very simple kind: we learned Bible stories and the Golden Rule, but certainly nothing as sophisticated as the answers to your quiz. When I left primary school at the age of 12, having been Confirmed along with the rest of my class, I could have named the four evangelists for you, but I could not have told you which two were purported eyewitnesses, or what the differences were in their writing styles.
::::::: Our secondary schools (age 13 - 18 approx) are perhaps more similar to your public schools; there, Christianity was only studied as part of a course on comparative religion. In our final year, speakers were invited to talk to our religion class. It was at about that time that I became interested in discussing, learning about, and thinking about, religion.
::::::: In contrast to the other atheists you have met, I have no desire to be willfully ignorant. If I am to reject the Christian faith, I need to know exactly what it is that I am rejecting. So, for that reason, I read religious books extensively, particularly the works of Christian apologists and anyone who advances a view different to mine. I engage street evangelists in discussion whenever I have time. I would learn nothing by living in an echo chamber (I never enjoy discussing religion with other atheists), and if I am wrong about Christianity, or any religion, I would want to know about it. --[[User:Eoinc|Eoinc]] 15:50, 7 September 2009 (EDT)

:::::::: Your attitude is admirable, but highly unusual among [[atheists]]. You may not remain an atheist long with your commendable approach. The [[Bible]] is the most logical book written, and I'll think you'll find that atheism contains logical contradictions. That bothers some more than others. For me, I'd never accept a belief system that has a logical contradiction.

:::::::: As an example of one (of many) logical contradictions in atheism, atheists insist on the one hand that physical constants (like radioactive decay or the speed of light) have never changed, and yet admit on the other hand that they must have been different soon after the beginning of the universe. Another contradiction is the view of atheists toward classroom prayer: they insist on censoring it even if all want to participate in it.--[[User:Aschlafly|Andy Schlafly]] 15:59, 7 September 2009 (EDT)

I understand your points, but opinions about physics or classroom prayer (logically consistent or otherwise) are not necessary components of what it means to lack belief in God. One could be in agreement with Seneca in thinking that the gods are "seen by the common people as true, by the wise as false, and by the rulers as useful", and therefore be in support of classroom prayer, for example.

I don't think that classroom prayer ever did me any harm. But I agree with those who say that it should not be the government's job to teach religious (or anti-religious) beliefs. Teach math, english, history, and all the rest of it, but leave questions of faith to the families and to their churches. --[[User:Eoinc|Eoinc]] 19:38, 7 September 2009 (EDT)

: Atheism is a belief system, and opposition to [[classroom prayer]] is central to it. Your statement confirms it. It doesn't make any sense to censor what people want to do (pray), and which you admit they may benefit from. Clearly something more is at work in the atheistic belief system to take such a view.

:Logical contradictions in the origin of the universe, and of life, are also central to the belief system of atheism.

:It's axiomatic that once someone accepts a logical contradiction, then he can justify anything. Perhaps that's the real appeal of the atheistic belief system. But the end result is not pretty for those who subscribe to it.--[[User:Aschlafly|Andy Schlafly]] 20:16, 7 September 2009 (EDT)

== OK, I'm an agnostic, I'll give it a try ==

I'm an agnostic, though I'm going to college, and therefore don't really consider myself "learned."

No cheating, I promise.

1. A lot of copies, definitely in the millions somewhere. I don't know the exact number.
2. '''Matthew''' seems to be aimed at a Jewish audience, and focuses on fulfillment of Old Testament prophecies. '''Mark''' is a simpler style, and reads like a pamphlet or a tract. '''Luke''' was probably intended for Gentile audiences. The author of this Gospel was most likely an educated man, and wrote very skilled prose. '''John''' explores Jesus' nature as God ''and'' man more deeply than the other Gospels.
3. OK, according to tradition, I think that Mark was supposed to be Peter's eyewitness account. If the disciple John actually wrote the book of John, that would make that an eyewitness account, too.
4. Greek
5. Oh, that's tough. Would it be '''YHWH''', or ''Elohim'', or possibly ''Adonai''? I'm not quite sure on this one.
6. Paul
7. (Rough guess) About 300-400 pages, or so.
8. Oh, no. If the answer isn't the translation committee for the King James Version, I'm stumped.
9. I'm pretty sure not. If it was banned, it would be when the British Crown was still tied to the Vatican in some way.
10. Latin
11. Rough guess - fifty
12. As far as the oldest ''manuscripts'' I'm pretty sure we have some ''very'' old extant copies of some of the Prophets. As far as strictly ''the oldest books'', I'd have to say the Torah. Those books were first written down during the Kingdom period, and were based on hundreds and hundreds of years of oral tradition.
13. The same person who wrote Luke
14. Stumped

John 15-21 (Translated)

2010-02-27T19:11:55Z

PhillipA: Er, I'm sure everyone here knows that the terms "right" and "left" to describe politics originated during the early French Republic, right?

==Chapter 15==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|I am the true vine, and my Father is the husbandman.
|
|
|-
|2
|Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
|
|
|-
|3
|Now ye are clean through the word which I have spoken unto you.
|
|
|-
|4
|Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
|
|
|-
|5
|I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
|
|
|-
|6
|If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
|
|
|-
|7
|If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
|
|
|-
|8
|Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
|
|
|-
|9
|As the Father hath loved me, so have I loved you: continue ye in my love.
|
|
|-
|10
|If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
|
|
|-
|11
|These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
|
|
|-
|12
|This is my commandment, That ye love one another, as I have loved you.
|
|
|-
|13
|Greater love hath no man than this, that a man lay down his life for his friends.
|
|
|-
|14
|Ye are my friends, if ye do whatsoever I command you.
|
|
|-
|15
|Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
|
|
|-
|16
|Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
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|-
|17
|These things I command you, that ye love one another.
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|-
|18
|If the world hate you, ye know that it hated me before it hated you.
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|-
|19
||If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
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|-
|20
|Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
|
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|-
|21
|But all these things will they do unto you for my name's sake, because they know not him that sent me.
|
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|-
|22
|If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
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|-
|23
|He that hateth me hateth my Father also.
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|-
|24
|If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
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|-
|25
|But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
|
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|-
|26
|But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
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|-
|27
|And ye also shall bear witness, because ye have been with me from the beginning.
|
|
|}

==Chapter 16==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These things have I spoken unto you, that ye should not be offended.
|
|
|-
|2
|They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
|
|
|-
|3
|And these things will they do unto you, because they have not known the Father, nor me.
|
|
|-
|4
|But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
|
|
|-
|5
|But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
|
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|-
|6
|But because I have said these things unto you, sorrow hath filled your heart.
|
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|-
|7
|Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
|
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|-
|8
|And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
|
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|-
|9
|Of sin, because they believe not on me;
|
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|-
|10
|Of righteousness, because I go to my Father, and ye see me no more;
|
|
|-
|11
|Of judgment, because the prince of this world is judged.
|
|
|-
|12
|I have yet many things to say unto you, but ye cannot bear them now.
|
|
|-
|13
|Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
|
|
|-
|14
|He shall glorify me: for he shall receive of mine, and shall shew it unto you.
|
|
|-
|15
|All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
|
|
|-
|16
|A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
|
|
|-
|17
|Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
|
|
|-
|18
|They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
|
|
|-
|19
|Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?
|
|
|-
|20
|Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
|
|
|-
|21
|A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
|
|
|-
|22
|And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.
|
|
|-
|23
|And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
|
|
|-
|24
|Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
|
|
|-
|25
|These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
|
|
|-
|26
|At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
|
|
|-
|27
|For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
|
|
|-
|28
|I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
|
|
|-
|29
|His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
|
|
|-
|30
|Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
|
|
|-
|31
|Jesus answered them, Do ye now believe?
|
|
|-
|32
|Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
|
|
|-
|33
|These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
|
|
|}

==Chapter 17==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
|
|
|-
|2
|As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
|
|
|-
|3
|And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
|
|
|-
|4
|I have glorified thee on the earth: I have finished the work which thou gavest me to do.
|
|
|-
|5
|And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
|
|
|-
|6
|I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
|
|
|-
|7
|Now they have known that all things whatsoever thou hast given me are of thee.
|
|
|-
|8
|For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
|
|
|-
|9
|I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
|
|
|-
|10
|And all mine are thine, and thine are mine; and I am glorified in them.
|
|
|-
|11
|And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
|
|
|-
|12
|While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
|
|
|-
|13
|And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
|
|
|-
|14
|I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
|
|
|-
|15
|I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
|
|
|-
|16
|They are not of the world, even as I am not of the world.
|
|
|-
|17
|Sanctify them through thy truth: thy word is truth.
|Sanctify with your Truth: your word is the Truth.
|Does John redefine the meaning of "logos" here? Also, capitalize "T" in truth?
|-
|18
|As thou hast sent me into the world, even so have I also sent them into the world.
|
|
|-
|19
|And for their sakes I sanctify myself, that they also might be sanctified through the truth.
|
|
|-
|20
|Neither pray I for these alone, but for them also which shall believe on me through their word;
|
|
|-
|21
|That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
|
|
|-
|22
|And the glory which thou gavest me I have given them; that they may be one, even as we are one:
|
|
|-
|23
|I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
|
|
|-
|24
|Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
|
|
|-
|25
|O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
|
|
|-
|26
|And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
|
|
|}

==Chapter 18==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
|
|
|-
|2
|And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
|
|
|-
|3
|Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
|
|
|-
|4
|Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
|
|
|-
|5
|They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
|
|
|-
|6
|As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
|
|
|-
|7
|Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
|
|
|-
|8
|Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
|
|
|-
|9
|That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
|
|
|-
|10
|Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
|
|
|-
|11
|Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
|
|
|-
|12
|Then the band and the captain and officers of the Jews took Jesus, and bound him,
|
|
|-
|13
|And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
|
|
|-
|14
|Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
|
|
|-
|15
|And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.
|
|
|-
|16
|But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
|
|
|-
|17
|Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
|
|
|-
|18
|And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
|
|
|-
|19
|The high priest then asked Jesus of his disciples, and of his doctrine.
|
|
|-
|20
|Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
|
|
|-
|21
|Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
|
|
|-
|22
|And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
|
|
|-
|23
|Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
|
|
|-
|24
|Now Annas had sent him bound unto Caiaphas the high priest.
|
|
|-
|25
|And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
|
|
|-
|26
|One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
|
|
|-
|27
|Peter then denied again: and immediately the cock crew.
|
|
|-
|28
|Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
|
|
|-
|29
|Pilate then went out unto them, and said, What accusation bring ye against this man?
|
|
|-
|30
|They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
|
|
|-
|31
|Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
|
|
|-
|32
|That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
|
|
|-
|33
|Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
|
|
|-
|34
|Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
|
|
|-
|35
|Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
|
|
|-
|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.
|
|
|-
|37
|Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
|
|
|-
|38
|Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
|
|
|-
|39
|But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
|
|
|-
|40
|Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
|
|
|}

==Chapter 19==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Then Pilate therefore took Jesus, and scourged him.
|
|
|-
|2
|And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
|
|
|-
|3
|And said, Hail, King of the Jews! and they smote him with their hands.
|
|
|-
|4
|Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
|
|
|-
|5
|Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
|
|
|-
|6
|When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
|
|
|-
|7
|The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
|
|
|-
|8
|When Pilate therefore heard that saying, he was the more afraid;
|
|
|-
|9
|And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
|
|
|-
|10
|Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
|
|
|-
|11
|Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
|
|
|-
|12
|And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.
|
|
|-
|13
|When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
|
|
|-
|14
|And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
|
|
|-
|15
|But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priest answered, We have no king but Caesar.
|
|
|-
|16
|Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
|
|
|-
|17
|And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
|
|
|-
|18
|Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
|
|
|-
|19
|And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
|
|
|-
|20
|This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
|
|
|-
|21
|Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
|
|
|-
|22
|Pilate answered, What I have written I have written.
|
|
|-
|23
|Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
|
|
|-
|24
|They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
|
|
|-
|25
|Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
|
|
|-
|26
|When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
|
|
|-
|27
|Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
|
|
|-
|28
|After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
|
|
|-
|29
|Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
|
|
|-
|30
|When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
|
|
|-
|31
|The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
|
|
|-
|32
|Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
|
|
|-
|33
|But when they came to Jesus, and saw that he was dead already, they brake not his legs:
|
|
|-
|34
|But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
|
|
|-
|35
|And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
|
|
|-
|36
|For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
|
|
|-
|37
|And again another scripture saith, They shall look on him whom they pierced.
|
|
|-
|38
|And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
|
|
|-
|39
|And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
|
|
|-
|40
|Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
|
|
|-
|41
|Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
|
|
|-
|42
|There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
|
|
|}

==Chapter 20==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
|
|
|-
|2
|Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
|
|
|-
|3
|Peter therefore went forth, and that other disciple, and came to the sepulchre.
|
|
|-
|4
|So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
|
|
|-
|5
|And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
|
|
|-
|6
|Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
|
|
|-
|7
|And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
|
|
|-
|8
|Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
|
|
|-
|9
|For as yet they knew not the scripture, that he must rise again from the dead.
|
|
|-
|10
|Then the disciples went away again unto their own home.
|
|
|-
|11
|But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
|
|
|-
|12
|And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
|
|
|-
|13
|And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
|
|
|-
|14
|And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
|
|
|-
|15
|Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
|
|
|-
|16
|Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
|
|
|-
|17
|Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
|
|
|-
|18
|Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
|
|
|-
|19
|Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
|
|
|-
|20
|And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
|
|
|-
|21
|Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
|
|
|-
|22
|And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
|
|
|-
|23
|Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
|
|
|-
|24
|But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
|
|
|-
|25
|The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
|
|
|-
|26
|And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
|
|
|-
|27
|Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
|
|
|-
|28
|And Thomas answered and said unto him, My Lord and my God.
|
|
|-
|29
|Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
|
|
|-
|30
|And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
|
|
|-
|31
|But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
|
|
|}

==Chapter 21==
Doubts have been raised as to the validity of John 21, since it is written in a different style than the rest of John and verse 24 refers to the author of the rest of John in the third person. However, no ancient manuscript of John that actually ends at 20:31, so, if John 21 is an addition, the addition occurred immediately after the original text was finished.<ref>
Felix Just, 'Combining Key Methodologies in Johannine Studies', in Tom Thatcher (ed), ''What We Have Heard from the Beginning: The Past, Present, and Future of Johannine Studies'', (Baylor University|Baylor University Press, 2007), p. 356.</ref>
{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|-
|1
|After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
|
|
|-
|2
|There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
|
|
|-
|3
|Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
|
|
|-
|4
|But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
|
|
|-
|5
|Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
|
|
|-
|6
|And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
|
|
|-
|7
|Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.
|
|
|-
|8
|And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
|
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|-
|9
|As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
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|-
|10
|Jesus saith unto them, Bring of the fish which ye have now caught.
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|-
|11
|Simon Peter went up, and drew the net to land full of great fishes, and hundred and fifty and three: and for all there were so many, yet was not the net broken.
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|-
|12
|Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
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|-
|13
|Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
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|-
|14
|This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
|
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|-
|15
|So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
|
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|-
|16
|He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
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|-
|17
|He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
|
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|-
|18
|Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
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|-
|19
|This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
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|-
|20
|Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
|
|
|-
|21
|Peter seeing him saith to Jesus, Lord, and what shall this man do?
|
|
|-
|22
|Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
|
|
|-
|23
|Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
|
|
|-
|24
|This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
|
|
|-
|25
|And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
|
|
|}

*[[John 1-7 (Translated)]]
*[[John 8-14 (Translated)]]
*[[Gospel of John (Translated)]]

[[Category:Conservative Bible]]

Civil Rights Movement

2009-04-28T15:56:45Z

PhillipA: corr. spelling, rev.

[[File:Martin-Luther-king.jpg|thumb|300px|Martin Luther King Jr from the Lincoln Memorial on the Mall in Washington DC.]]
The '''civil rights movement''' was a movement towards racial equality and an end to segregation of [[African Americans]] that occurred in the [[United States]] from about 1953 to 1968, as courts and [[Congress]] made segregation illegal and imposed strict laws attempting to ensure that blacks could be able to vote.

==Reconstruction and Jim Crow==
During [[Reconstruction]], Radical Republicans tried to guarantee equal rights for emancipated slaves after the [[American Civil War]]. They succeeded in passing the fourteenth and fifteenth amendments, which in theory required equal protection of the laws and an equal right to vote. President [[Ulysses Grant]] successfully suppressed the [[Ku Klux Klan]] when it used violence to turn back black gains. The Republican coalition in the South fell apart in the 1870s, and conservative white [[Redeemers]] took control. The Redeemers were paternalistic toward blacks but they confronted a [[Populist]] element in the 1890s that demanded strict segregation, called [[Jim Crow]].

The Supreme Court allowed segregation in 1896, and black leaders such as [[Booker T. Washington]]] worked to build an alliance of black businessmen and farmers with benevolent whites, using education as the tool to eventually achieve equality. Militant blacks led by [[W.E.B. DuBois]] and the [[NAACP]] demanded immediate redress. For a brief while around 1920 militant black separatists gained strength. While blacks slowly improved their economic status in the South in the 20th century, despite lynchings, they remained second class citizens with very little political power. Blacks began moving in large numbers to the North to meet the labor shortages during World War I and World War II. By the 1950s they had a political base in Harlem (New York City) and Chicago, but still very little power. [[Jim Crow]] remained as strong as ever in the South, where white Democrats had near-total control.

==Modern Movement==
The Supreme Court under Chief Justice [[Earl Warren]], a liberal Republican, issued [[Brown vs. Board of education]] in 1954, declaring legal segregation to be unconstitutional. It marked the culmination of a judicial movement that had been underway for a decade. It had the short-term effect of ending segregated schools in border states, and the long-term effect of ending legalized segregation in schools.

Presidents [[Dwight Eisenhower]] and [[John F. Kennedy]] to a small degree, and and [[Lyndon Johnson]] to a major degree became proactive in the Civil Rights movement. Johnson in particular built a coalition that included white churches, Jews, and labor unions, as well as many Republicans such as [[Everett Dirksen]], to build a majority of the northern leadership in favor of action. The white South filibustered but failed stop passage of the Civil Rights Act of 1964, which ended Jim Crow, and the [[Voting Rights Act]] of 1965, which guaranteed federal oversight of voting rights.

In 1957, Governor [[Orville Faubus]] of Arkansas mobilized the state National Guard to prevent a court ordered desegregation of Little Rock public schools. When the federal court issued an injunction Eisenhower intervened decisively, taking control of the National Guard and send in Army combat troops. He enforced the desegregation of schools. In the late 1960s several southern states expressed forceful opposition to what was considered Federal tyranny; some redesigned their state flags to include the old Confederate banner. In 1962, the prospect of a black student being admitted to the [[University of Mississippi]] resulted in campus riots suppressed by Federal troops and a national guard now brought under Federal control.

==Black leaders==
Black leaders claimed that their own efforts were more important in causing change, emphasizing activities like bus boycotts, lunch-counter sit-ins. A black Baptist minister from Atlanta [[Martin Luther King]] led the new movement. Painstaking work by labor unions, civil rights groups, and mainstream churches, aided by popular outrage at the violent techniques used by police in some southern cities fueled a national consensus that segregated and second class status had to end. Some of the organizations that spearheaded the movement were the [[Southern Christian Leadership Conference]] (SCLC), the [[Student Non-Violent Coordinating Committee]] (SNCC, or 'Snick'), the [[Congress of Racial Equality]] (CORE), and the older [[National Association for the Advancement of Colored People]] (NAACP). All were committed to non-violence and Gandhian [[Civil Disobedience]] in the early years, a tactic that was politically essential in order to win public support and to avoid alienating northern voters.
==Black Power==
Meanwhile a growing black radical movement, led by Muslims like Malcolm X, and inner city gangs, pulled the black community toward separatism. By 1966 the tensions inside the black community were ripping apart the civil rights coalition, as the radicals called for the ousting of all whites in leadership positions. King lost much of his influence, and was unable to stop the wave of rioting that broke out in every major American city with a black population. The riots soured white America on the civil rights movement because it brought violence and turmoil, and led to calls for [[Law and order]].
==Other groups==
Other groups started to mobilize on behalf of their rights, especially [[Feminism|feminists]] and [[Latinos]], and later the homosexuals made a bid.

==== Civil Rights Leaders ====
*[[Martin Luther King]]
*[[Ralph Abernathy]]
*[[John Lewis]]
*[[Jesse Jackson]]
*[[James Meredith]]
*[[Rosa Parks]]
==Further reading==
* Branch, Taylor. ''Parting the Waters: America in the King Years, 1954-63'' (1988)
* Graham, Hugh Davis. ''Civil Rights in the United States'' (1994)
* Graham, Hugh Davis. ''The Civil Rights Era: Origins and Development of National Policy, 1960-1972'' (1990)
* Horton, James Oliver and Horton, Lois E. ''Hard Road to Freedom: The Story of African America.'' (2001). 405 pp. by leading black historians
* Patterson, James T. ''Brown v. Board of Education: A Civil Rights Milestone and its Troubled Legacy.'' (2001). 285 pp.
* Riches, William T. Martin. ''The Civil Rights Movement: Struggle and Resistance.'' (1997). 196 pp.
* Thernstrom, Stephan and Thernstrom, Abigail. ''America in Black and White: One Nation, Indivisible.'' (1997). 704 pp. by leading conservative scholars
* Verney, Kevern. ''Black Civil Rights in America.'' (2000). 135 pp.
===Primary sources===
* Birnbaum, Jonathan and Taylor, Clarence, eds. ''Civil Rights since 1787: A Reader on the Black Struggle.'' (2000). 935 pp.
* D'Angelo, Raymond, ed. ''The American Civil Rights Movement: Readings and Interpretations.'' (2001). 592 pp.

[[category:1950s]]
[[category:1960s]]
[[category:Black History]]
[[category:Civil Rights]]
[[category:Civil Rights Leaders]]
[[category:The South]]

Social welfare

2009-04-28T15:54:12Z

PhillipA: created page, solved some redlinks

#REDIRECT [[Welfare]]

Liberalism

2009-04-28T15:52:10Z

PhillipA: Don't forget Kennedy and his contribution

<blockquote>''The following article describes the term "liberalism" as it is used today. For the historical meaning of liberalism, see [[Classical liberalism]].''</blockquote>

'''Liberalism''' can refer to a number of political philosophies. In this article the [[United States of America|American]] political platform referred to as "liberal" within the United States is contrasted with other meanings of the word, particularly in [[Europe]] and in other [[Parliamentary democracy|parliamentary democratic]] systems.

== United States ==

[[Image:Liberal Brain.jpg|thumb|250px|top|<center>A satirical conception of the liberal brain.</center>]]

In the U.S. the word ''liberal'' is usually used to describe the platform espoused by the [[Democratic Party]], that is, support of [[social welfare]] systems, redistribution of wealth, and government regulation of the economy - combined with a certain brand of individual [[libertarianism]], emphasizing social equality, and (to a certain extent) rejection of traditional [[Judaism|Judeo]]-[[Christianity|Christian]] standards of [[morality]] as a proper foundation for [[law]].

The [[economic]] aspects of this ideology are to a large extent a product of the [[New Deal]] policies of the [[Great Depression]] era, as well as [[Lyndon B. Johnson]]'s "[[Great Society]]." The Democratic Party's idea of social liberty and equality, though, came much later, partly as a result of the [[Civil rights movement|civil rights]] and [[counterculture]] movements of the late 20th century. It continues to be fueled by various youth movements and the interests of numerous special interest groups.

== Europe and elsewhere ==

In Europe, ''liberalism'' refers to a political position that leans toward greater individual liberties and less government intervention in general. In short, this is the philosophy closest to [[classical liberalism]], and is commonly referred to in the United States as [[libertarianism]]. In Europe and elsewhere, then, the opposite of liberalism is not [[conservatism]], but [[authoritarianism]].

Because of this, the terms "conservative liberalism" and "liberal conservatism", which are seen as contradictory in the U.S., are not so in Europe. "Conservative liberalism" simply refers to a less radical libertarian philosophy, and is often referred to as "law-and-order liberalism." Liberal conservatism is simply a variant of conservatism willing to allow for individual liberties, and, in a way, describes the ideology of the American [[Republican Party]].

[[Category:Liberalism]]

Great Society

2009-04-27T16:57:53Z

PhillipA: oops, missed one

The '''Great Society''' (also known as the '''War on Poverty''') was a program instituted by President [[Lyndon B. Johnson]] in an effort to combat [[poverty]]. It was criticized extensively by [[conservative]]s because it expanded the [[welfare]] system and increased dependency on the [[government]].

==Further reading==
*Thomas Sowell, [http://nobsblog.blogspot.com/2002/12/vision-of-anointed-by-thomas-sowell.html ''The Vision of the Anointed''], New York: Basic Books, 1996.

[[Category:New Deal]]
[[Category:United States History]]
[[Category:Liberals]]
[[Category:1960s]]
[[Category:Democratic Party]]

Great Society

2009-04-27T16:57:30Z

PhillipA: His programs live on, but it's not called the "Great Society" anymore

The '''Great Society''' (also known as the '''War on Poverty''') was a program instituted by President [[Lyndon B. Johnson]] in an effort to combat [[poverty]]. It has been criticized extensively by [[conservative]]s because it expanded the [[welfare]] system and increased dependency on the [[government]].

==Further reading==
*Thomas Sowell, [http://nobsblog.blogspot.com/2002/12/vision-of-anointed-by-thomas-sowell.html ''The Vision of the Anointed''], New York: Basic Books, 1996.

[[Category:New Deal]]
[[Category:United States History]]
[[Category:Liberals]]
[[Category:1960s]]
[[Category:Democratic Party]]

User:PhillipA/InProgress/Gastrointestinal tract

2009-04-17T16:22:42Z

PhillipA: Created page with 'The '''gastrointestinal tract''', '''digestive tract''', or simply the '''GI tract''', is a set of organs in most multicellular animals responsible for digesting food and...'

The '''gastrointestinal tract''', '''digestive tract''', or simply the '''GI tract''', is a set of organs in most multicellular [[animal]]s responsible for digesting [[food]] and extracting [[nutrient]]s.

== Human GI tract ==

In [[human]] [[adult]]s, the complete digestive tract is approximately 20 feet, or 6.5 [[meter]]s, long in total.

The list of digestive organs, in order, are:

* [[Mouth]]
* [[Pharynx]]
* [[Esophagus]]
* [[Stomach]]
* Through the [[duodenum]] into the [[small intestine]]
* [[Large intestine]]
* [[Rectum]]
* [[Anus]]

User:PhillipA/InProgress/Liberalism

2009-04-17T16:10:35Z

PhillipA: created redirect page

#REDIRECT [[User:PhillipA/Liberalism]]

Liberalism

2009-04-17T13:18:43Z

PhillipA: created page with content, discuss on talk page please

<blockquote>''The following article describes the term "liberalism" as it is used today. For the historical meaning of liberalism, see [[Classical liberalism]].''</blockquote>

'''Liberalism''' can refer to a number of political philosophies. In this article the [[United States of America|American]] political platform referred to as "liberal" within the United States is contrasted with other meanings of the word, particularly in [[Europe]] and in other [[Parliamentary democracy|parliamentary democratic]] systems.

== United States ==

[[Image:Liberal Brain.jpg|thumb|250px|top|<center>A satirical conception of the liberal brain.</center>]]

In the U.S. the word ''liberal'' is usually used to describe the platform espoused by the [[Democratic Party]], that is, support of [[social welfare]] systems, redistribution of wealth, and government regulation of the economy - combined with a certain brand of individual [[libertarianism]], emphasizing social equality, and (to a certain extent) rejection of traditional [[Judaism|Judeo]]-[[Christianity|Christian]] standards of [[morality]] as a proper foundation for [[law]].

The [[economic]] aspects of this ideology are to a large extent a product of the [[New Deal]] policies of the [[Great Depression]] era, as well as [[Lyndon B. Johnson]]'s "[[Great Society]]." The Democratic Party's idea of social liberty and equality, though, came much later, partly as a result of the [[counterculture]] movement of the late 20th century. It continues to be fueled by various youth movements and the interests of numerous special interest groups.

== Europe and elsewhere ==

In Europe, ''liberalism'' refers to a political position that leans toward greater individual liberties and less government intervention in general. In short, this is the philosophy closest to [[classical liberalism]], and is commonly referred to in the United States as [[libertarianism]]. In Europe and elsewhere, then, the opposite of liberalism is not [[conservatism]], but [[authoritarianism]].

Because of this, the terms "conservative liberalism" and "liberal conservatism", which are seen as contradictory in the U.S., are not so in Europe. "Conservative liberalism" simply refers to a less radical libertarian philosophy, and is often referred to as "law-and-order liberalism." Liberal conservatism is simply a variant of conservatism willing to allow for individual liberties, and, in a way, describes the ideology of the American [[Republican Party]].

User:PhillipA/Liberalism

2009-04-17T13:14:17Z

PhillipA: resized image

'''Liberalism''' can refer to a number of political philosophies. In this article the [[United States of America|American]] political platform referred to as "liberal" within the United States is contrasted with other meanings of the word, particularly in [[Europe]] and in other [[Parliamentary democracy|parliamentary democratic]] systems.

== United States ==

[[Image:Liberal Brain.jpg|thumb|250px|top|<center>A satirical conception of the liberal brain.</center>]]

In the U.S. the word ''liberal'' is usually used to describe the platform espoused by the [[Democratic Party]], that is, support of [[social welfare]] systems, redistribution of wealth, and government regulation of the economy - combined with a certain brand of individual [[libertarianism]], emphasizing social equality, and (to a certain extent) rejection of traditional [[Judaism|Judeo]]-[[Christianity|Christian]] standards of [[morality]] as a proper foundation for [[law]].

The [[economic]] aspects of this ideology are to a large extent a product of the [[New Deal]] policies of the [[Great Depression]] era, as well as [[Lyndon B. Johnson]]'s "[[Great Society]]." The Democratic Party's idea of social liberty and equality, though, came much later, partly as a result of the [[counterculture]] movement of the late 20th century. It continues to be fueled by various youth movements and the interests of numerous special interest groups.

== Europe and elsewhere ==

In Europe, ''liberalism'' refers to a political position that leans toward greater individual liberties and less government intervention in general. In short, this is the philosophy commonly referred to in the United States as [[libertarianism]]. In Europe and elsewhere, then, the opposite of liberalism is not [[conservatism]], but [[authoritarianism]].

Because of this, the terms "conservative liberalism" and "liberal conservatism", which are seen as contradictory in the U.S., are not so in Europe. "Conservative liberalism" simply refers to a less radical libertarian philosophy, and is often referred to as "law-and-order liberalism." Liberal conservatism is simply a variant of conservatism willing to allow for individual liberties, and, in a way, describes the ideology of the American [[Republican Party]].

User:PhillipA/Liberalism

2009-04-17T13:13:51Z

PhillipA:

'''Liberalism''' can refer to a number of political philosophies. In this article the [[United States of America|American]] political platform referred to as "liberal" within the United States is contrasted with other meanings of the word, particularly in [[Europe]] and in other [[Parliamentary democracy|parliamentary democratic]] systems.

== United States ==

[[Image:Liberal Brain.jpg|thumb|350px|top|<center>A satirical conception of the liberal brain.</center>]]

In the U.S. the word ''liberal'' is usually used to describe the platform espoused by the [[Democratic Party]], that is, support of [[social welfare]] systems, redistribution of wealth, and government regulation of the economy - combined with a certain brand of individual [[libertarianism]], emphasizing social equality, and (to a certain extent) rejection of traditional [[Judaism|Judeo]]-[[Christianity|Christian]] standards of [[morality]] as a proper foundation for [[law]].

The [[economic]] aspects of this ideology are to a large extent a product of the [[New Deal]] policies of the [[Great Depression]] era, as well as [[Lyndon B. Johnson]]'s "[[Great Society]]." The Democratic Party's idea of social liberty and equality, though, came much later, partly as a result of the [[counterculture]] movement of the late 20th century. It continues to be fueled by various youth movements and the interests of numerous special interest groups.

== Europe and elsewhere ==

In Europe, ''liberalism'' refers to a political position that leans toward greater individual liberties and less government intervention in general. In short, this is the philosophy commonly referred to in the United States as [[libertarianism]]. In Europe and elsewhere, then, the opposite of liberalism is not [[conservatism]], but [[authoritarianism]].

Because of this, the terms "conservative liberalism" and "liberal conservatism", which are seen as contradictory in the U.S., are not so in Europe. "Conservative liberalism" simply refers to a less radical libertarian philosophy, and is often referred to as "law-and-order liberalism." Liberal conservatism is simply a variant of conservatism willing to allow for individual liberties, and, in a way, describes the ideology of the American [[Republican Party]].

User:PhillipA/Liberalism

2009-04-16T16:20:34Z

PhillipA: removed repetition

'''Liberalism''' can refer to a number of political philosophies. In this article the [[United States of America|American]] political platform referred to as "liberal" within the United States is contrasted with other meanings of the word, particularly in [[Europe]] and in other [[Parliamentary democracy|parliamentary democratic]] systems.

== United States ==

In the U.S. the word ''liberal'' is usually used to describe the platform espoused by the [[Democratic Party]], that is, support of [[social welfare]] systems, redistribution of wealth, and government regulation of the economy - combined with a certain brand of individual [[libertarianism]], emphasizing social equality, and (to a certain extent) rejection of traditional [[Judaism|Judeo]]-[[Christianity|Christian]] standards of [[morality]] as a proper foundation for [[law]].

The [[economic]] aspects of this ideology are to a large extent a product of the [[New Deal]] policies of the [[Great Depression]] era, as well as [[Lyndon B. Johnson]]'s "[[Great Society]]." The Democratic Party's idea of social liberty and equality, though, came much later, partly as a result of the [[counterculture]] movement of the late 20th century. It continues to be fueled by various youth movements and the interests of numerous special interest groups.

== Europe and elsewhere ==

In Europe, ''liberalism'' refers to a political position that leans toward greater individual liberties and less government intervention in general. In short, this is the philosophy commonly referred to in the United States as [[libertarianism]]. In Europe and elsewhere, then, the opposite of liberalism is not [[conservatism]], but [[authoritarianism]].

Because of this, the terms "conservative liberalism" and "liberal conservatism", which are seen as contradictory in the U.S., are not so in Europe. "Conservative liberalism" simply refers to a less radical libertarian philosophy, and is often referred to as "law-and-order liberalism." Liberal conservatism is simply a variant of conservatism willing to allow for individual liberties, and, in a way, describes the ideology of the American [[Republican Party]].

User:PhillipA/Liberalism

2009-04-16T16:19:29Z

PhillipA:

'''Liberalism''' can refer to a number of political philosophies. In this article the [[United States of America|American]] political platform referred to as "liberal" within the United States is contrasted with other meanings of the word, particularly in [[Europe]] and in other [[Parliamentary democracy|parliamentary democratic]] systems.

== United States ==

In the U.S. the word ''liberal'' is usually used to describe the platform espoused by the [[Democratic Party]], that is, support of [[social welfare]] systems, redistribution of wealth, and government regulation of the economy - combined with a certain brand of individual [[libertarianism]], emphasizing social equality, and (to a certain extent) rejection of traditional [[Judaism|Judeo]]-[[Christianity|Christian]] standards of [[morality]] as a proper foundation for [[law]].

The [[economic]] aspects of this ideology are to a large extent a product of the [[New Deal]] policies of the [[Great Depression]] era, as well as [[Lyndon B. Johnson]]'s "[[Great Society]]." The Democratic Party's idea of social liberty and equality, though, came much later, partly as a result of the [[counterculture]] movement of the late 20th century. It continues to be fueled by various youth movements and the interests of various special interest groups.

== Europe and elsewhere ==

In Europe, ''liberalism'' refers to a political position that leans toward greater individual liberties and less government intervention in general. In short, this is the philosophy commonly referred to in the United States as [[libertarianism]]. In Europe and elsewhere, then, the opposite of liberalism is not [[conservatism]], but [[authoritarianism]].

Because of this, the terms "conservative liberalism" and "liberal conservatism", which are seen as contradictory in the U.S., are not so in Europe. "Conservative liberalism" simply refers to a less radical libertarian philosophy, and is often referred to as "law-and-order liberalism." Liberal conservatism is simply a variant of conservatism willing to allow for individual liberties, and, in a way, describes the ideology of the American [[Republican Party]].

User:PhillipA/Liberalism

2009-04-16T16:07:19Z

PhillipA:

User:PhillipA/Liberalism

2009-04-15T22:36:10Z

PhillipA: started article, will finish later