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Its New Testament translation, called the Interconfessional Translation Bible (Japanese: 共同訳聖書, Hepburn: Kyōdō Yaku Seisho) was completed in 1978. However, for example, its local pronunciation rule of the people and place names, such as "Yesusu" and "Paurosu" (), when used in worship, created some confusions and problems.
Ethics in the Bible refers to the system(s) or theory(ies) produced by the study, interpretation, and evaluation of biblical morals (including the moral code, standards, principles, behaviors, conscience, values, rules of conduct, or beliefs concerned with good and evil and right and wrong), that are found in the Hebrew and Christian Bibles.
After World War II, the Japan Bible Society (日本聖書協会, nihon seisho kyōkai) translated the "Bible, Japanese Colloquial (口語訳聖書, kōgoyaku seisho) ". [citation needed] The New Testament was ready in 1954 and the Old Testament in 1955. [19] It was adopted by certain Protestant churches but never became very popular.
Specific collections of biblical writings, such as the Hebrew Bible and Christian Bibles, are considered sacred and authoritative by their respective faith groups. [11] The limits of the canon were effectively set by the proto-orthodox churches from the 1st throughout the 4th century; however, the status of the scriptures has been a topic of scholarly discussion in the later churches.
Theodicy, in its most common form, is the attempt to answer the question of why a good God permits the manifestation of evil. Theodicy attempts to resolve the evidential problem of evil by reconciling the traditional divine characteristics of omnibenevolence and omnipotence , in either their absolute or relative form, with the occurrence of ...
The initial favorable reception of Jesuits in Japan changed when Toyotomi Hideyoshi became disturbed by the external threats posed by the expansion of European power in East Asia. Hideyoshi was apprehensive that Portugal and Spain might provide military support to Dom Justo Takayama, a Christian daimyō in western Japan.
The Old Testament was absolutely rejected by most of the Gnostics. Even the so-called Judaeo-Christian Gnostics , the Ebionite (Essenian) sect of the Pseudo-Clementine writings (the Elkesaites), take up an inconsistent attitude towards Jewish antiquity and the Old Testament. In this respect, the opposition to Gnosticism led to a reactionary ...
(5) A good being, let alone the supremely good Being, would never command or commend an atrocity." [10] Of early Christians, Marcion was most bothered by this dilemma, but his proposed resolution—denying that the God of the Old Testament was the same as the Christian God—was soon condemned as heretical by the Great Church. [11]