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<h1><span style="font-size: x-large;">Our Bodies Upon Ascension/Final Resurrection</span></h1>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What does the Bible reveal will be our bodies upon ascension from the grave --"the resurrection from the dead on the last day" as Jesus called it - when our bodies rise from the grave? Are our bodies reconstituted as flesh and blood? Or do we have forever some kind of spiritual body without flesh -- a mere soul?</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What did Job mean when he said in&nbsp;Job 19:25-26:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“For I know that my Redeemer lives, and at the last he will stand upon the earth. And after <em><strong>my skin has been thus destroyed, yet in my flesh I shall see God.</strong></em>”</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Did Job have it right that even after our skin is destroyed in this life, it will be reconstituted as flesh, and with that flesh we will see God one day on (a revamped) earth?</span></p>
<h2><span style="font-size: large;"><strong><span style="font-family: 'times new roman', times;">Jesus's Statements On the Resurrection of the Dead</span></strong></span></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;">Jesus repeatedly stated that "on the last day" is the "resurrection"&nbsp;(Jn 6:</span><wbr /><span style="font-size: large; font-family: 'times new roman', times;">39-40,44,54).&nbsp;Earlier Christ had said of this future event: "Do not marvel at this: for the hour is coming in which<em> all who are in the grave will hear his voice and come forth</em>" (John 5:28). He clearly implies that the bodies of the dead are still in the grave until the time of their resurrection. Cf. Dan. 12:2 ("And many of them that sleep in the dust of the earth<em><strong> shall awake</strong></em>, some to everlasting life, and some to shame and everlasting contempt.")</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The "soul" of the unresurrected, however, are like the soul of the thief on the cross who Christ told: "This day you shall be with me in Paradise." In Luke 20:38, Jesus said "God is not the God of the dead, but of the living," saying Abraham, Isaac and Jacob are alive right now. Paul seems to agree with this although it is expressed as a preference, not a principle: <span style="font-size: large; font-family: 'times new roman', times;">&nbsp;"</span><span style="font-size: large; font-family: 'times new roman', times;">We are confident, I say, and would prefer to be away from the body and at home with the Lord." (<a href="http://biblehub.com/2_corinthians/5-8.htm">2 Cor. 5:8</a> NIV.)</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">As a result of Jesus' clear words, "[m]ost Protestants believe the soul is judged to go to&nbsp;<a title="Heaven" href="http://en.wikipedia.org/wiki/Heaven">heaven</a> or&nbsp;<a title="Hell" href="http://en.wikipedia.org/wiki/Hell">hell</a> immediately after death." (<a href="http://en.wikipedia.org/wiki/Soul_sleep">"Soul-Sleep</a>," <em>Wikipedia.</em>) <em>Cf.</em> Rev. 20:4 ("I saw the souls" of all those beheaded for Christ.)</span></p>
<h2><strong><span style="font-size: large; font-family: 'times new roman', times;">Soul-Sleep Based Upon Paul</span></strong></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;">The opposite view teaches what is called soul-sleep. <em>Id. </em>This is based upon Paul.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">First, Paul said Christ is the "Lord of <strong><em>the dead</em></strong> and the living." (Romans 14:9.) <em>Cfr.</em> But Jesus says "God is <strong><em>not </em></strong>the God <strong><em>of the dead</em></strong> but the living." (Luke 20:38.)(Oops! Another contradiction by Paul of Jesus.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;"><span style="font-size: large;">Second, Paul talks about the appearance of Jesus in<a href="http://biblehub.com/1_corinthians/15-6.htm"> 1 Cor. 15:6</a>&nbsp;to some who have "fallen asleep." Paul writes:&nbsp;"</span><span style="font-size: 18pt; font-family: 'Times New Roman', serif; color: #222222; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: large;">After that, he was seen of above five hundred brethren at once; of</span>&nbsp;</span><span data-mce-mark="1">whom the greater part remain unto this present, but some<em><strong> are fallen asleep</strong></em>."</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Third, Paul also taught: "For this we say unto you by the word of the Lord, that we&nbsp;which are alive [and] remain unto the coming of the Lord shall not&nbsp;prevent them <strong><em>which are asleep</em></strong>." (1 Th 4:15.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Fourth, Paul said those alive at Christ's coming will not "fall asleep" (in contrast to prior generations who will): "<span style="font-size: large; font-family: 'times new roman', times;">Behold, I shew you a mystery; <strong><em>We shall not all sleep</em></strong>, but we shall all be changed....' (<a href="https://www.biblegateway.com/passage/?search=1+Corinthians+15:50-54">1 Cor. 15:51 NIV.</a>)&nbsp;</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Finally, Paul taught our flesh cannot inherit heaven, implying that God will leave our bodies to sleep forever in the grave: "<span style="font-size: large; font-family: 'times new roman', times;">I declare to you, brothers and sisters, that <em><strong>flesh and blood cannot inherit the kingdom of God</strong></em>, nor does the perishable inherit the imperishable." (<a href="http://biblehub.com/1_corinthians/15-50.htm">1 Cor. 15:50 NIV</a>.) Instead, Paul says our bodies of flesh will be "changed," and this is why "flesh and blood" cannot and will not inherit the kingdom of God. See <a href="https://www.biblegateway.com/passage/?search=1+Corinthians+15:50-54">1 Cor. 15:50-54</a>.</span></span></p>
<h2><strong><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Secondary Biblical "Writing" Section Sources</span></strong></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Where did Paul learn this? It derives from a book the Jews kept in the third-tier of the Bible called "Writings / Scripture" -- Ecclesiastes at 9:5 ("dead know not anything"), 9:6 and 9:10 ("no knowledge in the grave where thou goest.") Ecclesiastes as part of the third tier -- Writings/Scripture Section -- was not accepted as inspired fully by Jews other than Pharisees. (See "<a href="/component/content/article/4-recommendedreading/335-writings-section-of-original-testament-of-bible-knol.html">Writing Section in Original Bible of the Jews</a>").</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Yet, soul-sleep of the saved contradicts Jesus' message to the thief on the cross, and cannot be correct.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">As a result of rejecting soul-sleep,&nbsp;Lutheranism teaches:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">On the last day,&nbsp;all the dead will be resurrected.&nbsp;Their souls will then be <em>reunited with the same bodies </em>they had before dying.<sup>("<a href="http://en.wikipedia.org/wiki/Last_Judgment">The Last Judgment</a>," <em>Wikipedia</em>.)</sup></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Based on Jesus's statements, Lutheranism appears correct on this score -- we will have the same bodies of flesh - obviously healed of illness and death -- as we had when we died.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large;" data-mce-mark="1"></span></span></p>
<p><span style="font-size: large;"><span style="font-size: large;">&nbsp;</span></span></p>
<h2><span style="font-size: x-large;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Jesus's Resurrection and Ascension</span></strong></span></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;">Further confirmation comes from determining whether flesh and blood can inherit heaven. The Bible other than Paul says it can and did happen.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">God "took [Enoch] away" in his human living body. (Gen. 5:24.) Elijah was taken up in the same way. Finally, there was Jesus. In Jesus' case, however, Jesus died first and was resurrected on earth first. So this can tell us something new and significant: is a resurrected body solely spiritual or is it made of flesh?</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Jesus's post-resurrection body was clearly still the same flesh He had at death. This is proven in Jesus's post-resurrection encounter with Apostle Thomas. Jesus offered Thomas to put his fingers in the nail-holes in Jesus's hands. It was clearly the same flesh as Jesus had at death except healed of death but not the scars that inflicted death.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Neither Protestants nor Catholics have ever denied Jesus' resurrected with His original flesh even though it was then free of death. Gregory of Nyssa had this correct: "Further, as Gregory says (Moral. xiv), Christ's&nbsp;<strong>body was in no way changed</strong> after the Resurrection." (Aquinas,&nbsp;<em>Summa Theologia</em> <a href="http://www.newadvent.org/summa/4057.htm">Q 57 Art 1</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But does this mean necessarily that Jesus had the same body after ascension to heaven as Jesus had after the resurrection? I believe so. The text of the Ascension event leads us to naturally conclude <em><strong>it is the same resurrected body as it ascended</strong></em>.&nbsp;As it says in Luke, "he withdrew from them and was carried up to heaven" (Luke 24:51). And in Acts Luke writes, "As they were watching, he was lifted up, and a cloud took him out of their sight" (Acts 1:9).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Both Protestant and Catholic commentaries have traditionally taught Jesus exists in the same human bodily form in heaven as He had on earth, albeit it is a glorified body,&nbsp;<em>i.e.</em>, eternal in life-span.&nbsp;John Calvin, along with many other theologians, was clear on this point: after the Ascension, Christ was present in heaven in his bodily condition. Calvin said, "His&nbsp;<strong><em>body</em></strong> was raised up above to the heavens."(<em>Institutes</em> 2.16.14.)</span></p>
<p><span style="font-family: 'times new roman', times; font-size: large;">Aquinas, a Catholic theologian, said Christ's presence in heaven reflects a continuing human nature alongside his Divine nature: "Christ is said to ascend to the Father, inasmuch as He ascends to sit on the right hand of the Father; and this is befitting Christ in a measure according to His Divine Nature, and<strong><em> in a measure according to His human nature</em></strong>, as will be said later (<a href="http://www.newadvent.org/summa/4058.htm">58, 3</a>)."&nbsp;&nbsp;(Aquinas,&nbsp;<em>Summa Theologia</em> <a href="http://www.newadvent.org/summa/4057.htm">Q 57 Art 1</a>.) Aquinas explains later: "Christ is said to sit at the Father's right hand inasmuch as He is on equality with the Father in respect of His Divine Nature, while&nbsp;<strong><em>in respect of His humanity</em></strong>, He excels all creatures in the possession of Divine gifts."&nbsp;<em>Id.</em>, Q<a href="http://www.newadvent.org/summa/4058.htm"> 58 4</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Such a traditional explanation can be found in this explanation at a Pentecostal website:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Jesus<strong><em> still possesses His human body in heaven</em></strong>, albeit in a&nbsp;<em><strong>glorified</strong></em> form. Jesus’ person did not change from His pre-glorified state to His post-glorified state. Jesus’ humanity is permanent. It did not dissolve somehow at the ascension.&nbsp;(Jason Dulle, "<a href="http://www.onenesspentecostal.com/bodiesheaven.htm">Heavenly or Earthly Bodies</a>," (accessed 7/11/2010).)</span></p>
<h2><strong><span style="font-size: large; font-family: 'times new roman', times;">Jesus Says We Become Like Angels</span></strong></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;">Let's confirm this view further that proves flesh and blood can enjoy eternal life in heaven -- but be aware <span style="color: #ff0000;"><strong>Paul says this is NOT TRUE</strong></span>. We will do so by examining Jesus's statement that in heaven we are "like angels." When addressing whether in heaven there is marriage, Jesus said we are like the angels of heaven who neither give nor take in marriage.&nbsp;Mark 12:25. (Jesus did not say they cannot physically procreate.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Some believe angels have merely spiritual bodies, and thus this means we too will only have spiritual bodies in heaven. (We'll see later why they say this in reliance upon Paul. See discussion of 1 Corinthians 15:44 below.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">However, what Jesus meant did not imply this. The angels&nbsp;are eternal, and among themselves have no purpose for perpetuating themselves via offspring.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus, to the extent we are like angels in heaven, this statement by Jesus would plausibly imply we have bodies just like angels -- a body of flesh. This is consistent with what we determined above about Jesus's remarks about resurrection and the fact Jesus had a body of flesh that resurrected and ascended.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Now let's examine whether angles in heaven are mere souls -- a willowy spirit with no fleshly substance -- a "spiritual body" -- or in fact have flesh and bones like you and me.</span></p>
<h3><span style="font-size: large;">A. <strong><span style="color: #0000ff;">Angels Have Flesh and Bones and Sex Organs</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Before the destruction of Sodom and Gomorrah, two angels appeared in human form and ate a meal prepared by Abraham and Sarah. (Genesis 18:8.) The two angels later entered Sodom and ate another meal with Lot before warning him to flee the wicked city. (Genesis 19:3.) Tertullian ca. 207 AD used these examples against Marcion to prove that angels appeared in true human flesh, and they were not "mere phantoms of flesh." See this <a href="http://www.ccel.org/ccel/schaff/anf03.v.vii.iii.html">link</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Was this human form given to the angels at Sodom by a miraculous one time transformation of them by God?</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The Bible tells us that angels have at least been male in gender to humans, and thus have been able to procreate with humans even implicitly to the displeasure of God. Hence, this must be the natural state of angels. We read in Genesis:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">There were giants in the earth in those days; and also after that,&nbsp;when <strong><em>the sons of God </em></strong>came in unto the<strong><em> daughters of men</em></strong>, and&nbsp;they bare children to them, the same became mighty men which&nbsp;were of old, men of renown. (Gen. 6:4.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In non-canonical literature, it was explained this abnormal offspring was because angels were not supposed to mate with humans although it was physically possible.&nbsp;1 Enoch 15:1-8.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Is there Biblical support? First, the language in Gen. 6:4 shows there is a disjunction between "sons of God" and "daughters of men" which produce abnormal offspring. God would not redesign them so they could procreate unless that was their nature to begin with. For this text implies clearly that it was not the intent of God that "sons of God" should mate with the "daughters of men." Hence,&nbsp;"sons of God" cannot represent humans because one would expect normal offspring if they were humans. The fathers of such offspring must represent a race other than humans, but also made possible due to unsatisfactory conduct of angels not keeping their proper place.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">What further supports this reading is the term "sons of God" was used repeatedly in the OT as a reference to angels. See Job 1:6-12, 2:1, Ps 29:1, 89:7. In Job 38:7, it says the "sons of God" were the angels present with God before the creation of the world (see verse 4.) The NIV translates this as "angels," and then <a href="http://www.biblegateway.com/passage/?search=job%2038&amp;version=NIV#fen-NIV-13801a">footnotes</a>: "<em>the sons of God."</em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Josephus, the Hebrew historian, similarly made a statement in his&nbsp;<em>Antiquities of the Jews</em> that angels had procreated with humans -- an allusion to Gen. 6:4. Justin Martyr in <em>Apology</em> 2:5 concurs. "It is apparently supported in the NT at 1 Peter 3:18-20, 2 Peter 2:4, and Jude 1:6-7." (Tyndale Publishers, <em>Genesis 1-12 </em>at<a href="http://books.google.com/books?id=5-r3DLn4AT4C&amp;lpg=PA33&amp;dq=angels%20procreating%20with%20humans&amp;pg=PA33#v=onepage&amp;q&amp;f=false"> 33</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, at least some angels were made with human-compatible sexual organs -- sorry to be so blunt, but there is no other explanation unless we make angels enjoy the power to create new physical capabilities - a power that solely belongs to the Creator. Cfr. Tertullian 207 A.D. (argued that angels have power to make human flesh out of nothing material, failing to realize this makes them <em>creators. </em>See this<a href="http://www.ccel.org/ccel/schaff/anf03.v.vii.vi.html"> link</a>).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, the fact the angels of heaven do not marry is not because they lack the capacity of sexual union, but either (a) because God prohibits them from doing so or (b) because of the fact they are one gender which means they simply do not marry.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Angels are thus made with flesh like our own, and in fact have a physical appearance similar to our own. There is flesh in heaven already. And angels -- despite having flesh like us -- apparently have eternal life.</span></p>
<h2><strong><span style="font-size: large; font-family: 'times new roman', times;">However, Paul Says Flesh Cannot Inherit Eternal Life</span></strong></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;">But Paul also says no flesh can inherit eternal life per 1 Cor. 15:50-54. This verse was a favorite of the Gnostics. Thus, if Paul were correct, then Jesus after ascension or in the process of ascending would have had his flesh replaced with a non-flesh body. A spiritual body. As Lyons who defends Paul's ideas understands Paul:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"Before entering heaven, these individuals will not have to die first. Rather, God simply will “change” their bodies into “incorruptible” bodies “in a moment, in the twinkling of an eye, at the last trumpet.”&nbsp;&nbsp;(Eric Lyons, M.Min<a href="http://www.apologeticspress.org/articles/2919"> Did Jesus Begin His Ascension While in a Physical Body?</a> (accessed 7/11/2010).)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Lyons argues that God has the power to "change the...physical into <em><strong>spiritual </strong></em>simply by willing it to happen." <em>Id. </em>Lyons says this is what Paul means when he says "we&nbsp;will 'be changed' (1 Corinthians 15:51)...." <em>Id.</em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In other words, Paul would require us to receive a spiritual body upon resurrection and ascension into heaven.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul says likewise elsewhere: "It is sown a natural body, it is<strong><em> raised a spiritual body</em></strong>. If there is a natural body, there is also a spiritual body." (1 Corinthians 15:44)</span></p>
<h3><strong><span style="color: #0000ff; font-size: large;">But Then Paul's View Constitutes The Foundation Stone of Gnosticism</span></strong></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Ironically, what Lyons deduced as true -- trying to provide a Protestant solution -- was unwittingly admitting Paul is the origin of the Gnostic thought that we rise in spiritual bodies which the early church found so heretical. Rev. Steven Marshall of the modern Gnostic church explains on his webpage:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">The importance of the Ascension to the Gnostic rests on two principle points: the first that, according to the Gnostics, Jesus delivered the deepest and most profound mysteries following the Ascension [<em>i.e.</em>, the period Paul encountered Jesus], and secondly that the Ascension of Christ conveys the promise of our own spiritual ascension and return to the Light, a theme central to all Gnostic teachings.</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Mainstream tradition teaches that Jesus ascended bodily (in a physical body) into heaven. The Gnostics, along with other heterodox Jewish sects existing at the time of Christ, disagreed with this idea of a resurrection and ascension of the physical body. Based upon the mysteries to which they were heirs, the <strong><em>Gnostics proposed</em></strong> that the ascension took place<strong><em> in a spiritual body</em></strong>.&nbsp;&nbsp;("<a href="http://www.gnosis.org/ecclesia/homily_Ascension.htm">A Meditation, A Homily for the Feast of Ascension</a>," accessed 7/11/2010).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">If Paul had these ideas that we no longer have human bodies but a spiritual body without flesh in heaven, where did Paul gain this idea? It was rooted in Platonic thought:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Our flesh is not some evil substance that we are trying to get rid of. This idea is rooted in Platonic dualism which sees the <strong><em>physical realm</em></strong> as inferior to the spiritual, incorporeal realm.&nbsp;&nbsp;(Jason Dulle, "<a href="http://www.onenesspentecostal.com/bodiesheaven.htm">Heavenly or Earthly Bodies</a>," (accessed 7/11/2010).)</span></p>
<h3><span style="color: #0000ff; font-size: large;"><strong>Gnostic and Platonic Support from Paul</strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul indeed believes that human flesh cannot inherit heaven -- that somehow we will "changed" and the "corruptitble" will put on the "incorruptible" -- "immortality."</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. Behold, I tell you a mystery:&nbsp;<strong>We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet.</strong> For the trumpet will sound, and the dead will be raised incorruptible, and&nbsp;<strong>we shall be changed.</strong> For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory” (<a href="https://www.biblegateway.com/passage/?search=1+Corinthians+15:50-54">1 Corinthians 15:50-54</a>, emp. added).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">As James West in the <a href="http://www.aeonbytegnosticradio.com/2010/03/gospel-and-greek-philosophers.html">Gospel and the Greek Philosophers</a> exposed, Paul was a thorn in the early church's side, making it difficult to fend off Greek-Gnostic dualism: "But the words of Paul actually favored the philosophical dualism of the Gnostics which, like Plato, elevated the soul and rejected the body."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">These passages from Paul made the ability to fight off the Gnostics impossible from Scripture alone. Tertullian conceded this dilemma:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Nor do I risk contradiction in saying that the <strong><em>very Scriptures were even arranged by the will of God so as to furnish materials for the heretics</em></strong>…” (<em>On Prescription Against Heretics</em>, 39)</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Our appeal, therefore, must <em><strong>not be made to the Scriptures</strong></em>; nor must controversy be admitted on points in which victory will either be impossible, or uncertain, or not certain enough<em>.</em> (<em>Id.</em>, at 19)</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">On the present occasion indeed, our treatise has rather taken up a general position against heresies, showing that they must all be refuted on definite, equitable, and necessary rules <em><strong>without any comparison with the Scriptures</strong></em>.” (<em>Id.</em> at 44.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Tertullian could not escape the meaning of Paul. Tertullian simply gave up trying to use just what Paul said to defend that Jesus resurrected in the flesh. Due to Paul, James West correctly notes: "Tertullian’s problems are the result of the fact that the New Testament writings collectively do not represent a single and uniform system of theology." (West,&nbsp;<a href="http://www.aeonbytegnosticradio.com/2010/03/gospel-and-greek-philosophers.html">Gospel and the Greek Philosophers</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, Tertullian in <em>On The Flesh of Christ </em>tried to use reasoning from passages in the gospels to prove Jesus was a man with true human flesh both in life and resurrection. The&nbsp;heretics refused to admit Jesus ever had true human flesh at birth or in resurrection; it was supposedly exclusively divine. (CCEL, <em><a href="http://www.ccel.org/ccel/schaff/anf03.v.vii.i.html">The Heretics</a>.</em>)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;"><em></em><span style="font-size: large;">Tertullian could not resort solely to scripture because Paul supports the Gnostic view that "flesh and blood cannot inherit heaven" -- even though Jesus did so inherit heaven, if the gospels are true. (They are.) Hence, Paul must mean the change rids our bodies of flesh and gives us spiritual bodies. Paul thus <strong><em>directly supports Gnostic thought</em></strong> which the early church condemned, and contradicts the gospel-tradition that shows flesh ascending to heaven to inherit eternal life - Jesus's ascension.</span></span></p>
<h3><span style="color: #0000ff; font-size: large;">Paul's Verses Cited To Suggest Jesus Exists In Human Flesh In Heaven</span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Some try to rescue Paul from being Gnostic in these passages as well as from his contradicting the gospel accounts.&nbsp;Some cite a couple of verses in Paul which they claim means Paul believed Jesus has a human body in heaven. (Jason Dulle, "<a href="http://www.onenesspentecostal.com/bodiesheaven.htm">Heavenly or Earthly Bodies</a>," (accessed 7/11/2010).)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">They cite the fact Paul said:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"And when all things shall be subdued unto him, then shall the <strong><em>Son also himself be subject unto him</em></strong> that put all things under him, that God may be all in all." (1 Corinthians 15:28.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This shows Paul believed in an abiding role of Jesus as the Son inferior to God-the-Father in heaven. It does not prove that the Son has human flesh in heaven.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">These same defenders of Paul cite also the fact Paul says Jesus was "the man" who is our mediator. Paul says there is "one mediator between God and men, the<em> man</em> Christ Jesus." (I Timothy 2:5.) This proves Paul believed Jesus is a "man" but it is unclear whether this was in Jesus's death or is ongoing.</span></p>
<h2><strong><span style="font-size: x-large;">Conclusion</span></strong></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;">Contrary to Paul's spin, flesh does inherit eternal life. We eat from the tree of life, and we become immortal. We do not lose our flesh and live in a spirit body in the resurrection of the Dead. Jesus resurrected with flesh and ascended with flesh. So did Enoch and Elijah. God can do this. <strong><em>Only Paul says flesh cannot inherit eternal life</em></strong>. Paul in this contradicts Scripture (<em>i.e.</em>, Christ's resurrection, Jesus's and Daniel's mention of the Resurrection of the Dead on the last day while spirits transmit immediately to heaven or hell, etc.). Paul tragically vindicated Gnostic thought which scorned the flesh and said flesh could never be in heaven. Contrary to Paul's implication, there is nothing so inherently sinful about the flesh that it cannot be resurrected and later be present in heaven cured of illness and sin.</span></p>
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<td valign="top" >"In Acts...Paul is <em><strong>denied the title of Apostle</strong></em>." (Hengel &amp; Schwemer, <em>Paul between Damascus and Antioch</em> (John Knox Press, 1997) at 321.)</td>
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<h1><span style="font-size: 18pt; color: rgb(0, 0, 255);"><strong>An Exaltation That Went Too Far</strong></span></h1>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The first one to formulate the trinity, Tertullian, did so in a proper manner. Tertullian warned that Marcion in 144 AD frighteningly viewed Jesus as God apart from the Father. Marcion thus argued his God-Jesus could not take on true human flesh. (Marcion said it only supposedly looked human). Tertullian said this deduction of Marcion had developed an idolatrous version of Jesus's divinity. Instead of an indwelling of Jesus by God, Marcion made Jesus a separate and distinct God from the Creator-God. To this idea of Marcion, Tertullian in 207 AD leveled the charge of idolatry -- the violation of the first commandment:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">&ldquo;They either pretend that there is&nbsp;<em><strong>another god in opposition to the Creator</strong></em>, or, even if they acknowledge that the Creator is the one and only God, they treat him<strong><em> as a different being from what he is in truth</em></strong>. The consequence is that every lie which they speak of God is in a certain sense<strong><em> a sort of idolatry</em></strong>.&rdquo; (<em>On Prescription Against Heretics</em>, 40, quoted in <em>Ante-Nicene Fathers</em> (2007) at <a href="http://books.google.com/books?id=lZ1EffC0auAC&amp;lpg=PA263&amp;dq=another%20god%20in%20opposition%20to%20the%20creator&amp;pg=PA263#v=onepage&amp;q=another%20god%20in%20opposition%20to%20the%20creator&amp;f=false">263</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">At the same time, against another heretic named Praxeas, Tertullian mocked any idea that Jesus as the Son was simultaneously also God. Here is cogent reasoning so easily forgotten:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">I bid you also observe, that on my side I advance the passage where the Father said to the Son, 'Thou art my Son, this day have I begotten Thee.' If you want me to believe<em><strong> Him to be both the Father and the Son</strong></em> [<em>i.e.</em>, simultaneously two persons but each is God]&nbsp;show me some other passage where it is declared, '<strong><em>The Lord said unto Himself, I am my own Son, to-day have I begotten myself</em></strong>;' or again, 'Before the morning did I <strong><em>beget </em></strong>myself;' and likewise, 'I the Lord possessed Myself in the beginning of my ways for my own works; before all the hills, too, did<strong><em> I beget</em></strong> myself;' and whatever other passages are to the same effect. Why, moreover, could God the Lord of all things, have hesitated to speak thus of Himself, if the fact had been so? (Tertullian, <em>Latin Christianity</em> (Scaff ed.) Ch. <a href="http://www.ccel.org/ccel/schaff/anf03.v.ix.xi.html">XI</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">This is under the heading&nbsp;<strong><em>The Identity of the Father and the Son, as Praxeas Held It, Shown to Be Full of Perplexity and Absurdity.</em></strong></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Nothing could be clearer than to make both Jesus (the Son) and Yahweh (the Father) identically be God would be a violation of all Scripture. God never speaks to Himself as a begotten Son of Himself. Tertullian also took it as obvious you could never have two independent beings who are both God without violating the Scripture that there is only ONE God. This is why Tertullian defended a trinity represented by Jesus simply being <em><strong>indwelled fully</strong></em> by God the Father. Jesus had <strong><em>DIVINITY</em></strong>, not DEITY, <strong><em>Tertullian taught</em></strong>. Any other view, Tertullian said was IDOLATRY -- putting another god before God.</span></p>
<h3><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>The True Exalted Status of Jesus</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">By contrast to Marcion and Praxeas, the way Apostle John and Jesus invite us to see Jesus' nature -- a unique indwelling of God's Shekinah ("Divinity") in the man Jesus -- comports completely with that First Commandment. The same substance of God is&nbsp;<strong><em>in</em></strong> Jesus, a distinct and separate human being. 'The Word became flesh.' (For our view of the correct Christology, see this <a href="/component/content/article/4-recommendedreading/189-correct-christology.html">webpage</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">John made it clear what Jesus's relationship was to God. After the crucifixion Jesus said: "Go instead to my brothers and tell them, I am returning<em><strong> to my Father</strong></em> and <em><strong>your Father</strong></em>, <em><strong>to my God and your God</strong></em>" (John <a href="http://www.biblegateway.com/passage/?search=john%2020:17&amp;version=ASV">20:17</a> NIV).</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Tertullian, even though he invented the first Trinity doctrine around 200 AD, saw things in a similar way. Tertullian did not have our modern trinitarian conception where Jesus, the Son, was eternal God apart from the Father-God and before His incarnation. Such a view was idolatry, as Tertullian said in the quote above.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Over one hundred years after Tertullian's death, the term "Trinity" was turned around and defined exactly&nbsp;<strong><em>in the manner Tertullian warned against</em></strong>! Tertullian believed Jesus was a man of true human flesh occupied by God including His Word -- the personified agency of His creation. Tertullian did not mean each member of the Trinity was an eternal God operating as one. A major difference.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Tertullian said at conception from Mary, Jesus was "born&nbsp;<em><strong>man mixed </strong></em>with God," as Osborn summarizes&nbsp;<em>Adversus Praexas</em> by Tertullian. (Eric Osborn, Tertullian,&nbsp;<em>First Theologian of the West </em>(Cambridge University Press, 2003) at&nbsp;<a href="http://books.google.com/books?id=ZW7O0D9E4xQC&amp;lpg=PA121&amp;dq=tertullian%20trinity&amp;pg=PA122#v=onepage&amp;q=tertullian%20trinity&amp;f=false">122</a>-23.)&nbsp;The "father and son are no more identical than night and day" (Prax. 10). (<em>Id.</em>, at&nbsp;<a href="http://books.google.com/books?id=ZW7O0D9E4xQC&amp;lpg=PA121&amp;dq=tertullian%20trinity&amp;pg=PA127#v=onepage&amp;q=tertullian%20trinity&amp;f=false">127</a>.)&nbsp;Tertullian argues that "God's Son is also called Son from<strong><em> unity of substance</em></strong>."&nbsp;<em>Id.</em>, at&nbsp;<a href="http://books.google.com/books?id=ZW7O0D9E4xQC&amp;lpg=PA121&amp;dq=tertullian%20trinity&amp;pg=PA122#v=onepage&amp;q=tertullian%20trinity&amp;f=false">122</a>. This substance came from the <strong><em>indwelling</em></strong> of the Father.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">This matches Numbers <a href="http://www.biblegateway.com/passage/?search=numbers%2023:19&amp;version=ASV">23:19</a> which says "God is <strong><em>not a man</em></strong>." God can indwell a man but a man does not thereby<em> himself</em> become God.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">As a result, no Christians abandoned Christianity in the 200-320 AD period because of Tertullian's conception of the trinity. It completely comported with Scripture. (One must realize Tertullian was trying to use the term "trinity" from Plato in an updated way, changing its pagan form into a monotheistic form. With Plato, it meant there was Zeus, a superior God, who was above inferior secondary and tertiary deities. Tertullian borrowed this concept to explain that Jesus served as God's subordinate agent, that is Jesus, a man, was indwelled fully by God. For the earlier pagan version of the Trinity, see Aristotle's discussion of the Trinity in&nbsp;Aristotle <em>On the Heavens</em>,&nbsp;<a href="http://books.google.com/books?id=Myg9f9dLmTUC&amp;lpg=PA3&amp;dq=we%20make%20further%20use%20of%20the%20number%20three%20in%20the%20worship%20of%20the%20Gods&amp;pg=PA3">Book I, 1</a> )</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">However, somehow later Tertullian's Trinitarian doctrine was turned backwards towards it original pagan meaning. It was turned on its head to say the Trinity is God composed of<strong><em> three distinct eternal persons each with individual free will and the right of each to be called by us "God</em></strong>." Hence, by 381 AD, it was held that the Word (or Spirit) was a distinct being/person from the Father, and the Father was a distinct being/person from the Son, and the Son was not the Spirit or the Father but also was God, so that there were three&nbsp;<strong><em>co-equal </em></strong>persons of independent free-will who each have the right to call themselves, and to be called by us, "God." To this Tertullian, the first&nbsp;<em>explicit </em>Trinitarian, would have said 'Pure idolatry!'</span></p>
<h3><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Example of Modern Non-Monotheistic Consequence of Abandoning Correct Trinity Doctrine</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">This idolatry is best seen in a post-Tertullian trinitarian argument by a Protestant in our modern day. The most notorious example is Dennis F. Kinlaw,&nbsp;<em>Let's Start With Jesus: A New Way of Doing Theology</em> (Zondervan: 2005). Kinlaw, former president of Asbury College, claims that Christianity is "monotheistic" (<em>id.</em>, at 18), but if words have meaning, Kinlaw demonstrates an idolatrous view of Jesus - of another God distinct from the Creator God-the-Father.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Kinlaw admits at one point that "Understanding God as a Trinity of&nbsp;<strong><em>free persons</em></strong> gives us one of the most striking&nbsp;<strong><em>differences between the monotheism </em></strong>[?] of Christianity and the&nbsp;<strong><em>other monotheistic religions</em></strong>" which believe God "is a<strong><em> single being</em></strong>." In Christianity, God's will is "conditioned on the interrelatedness of love of the&nbsp;<em><strong>three persons</strong></em> who constitute the Godhead." (Kinlaw, at 33-34.) Kinlaw continues: "When Christians say that God is one, the oneness of which we speak is<em><strong> not the same as the oneness of which Jews and Muslims speak</strong></em>. It is not the unicity of a divine monad, of<strong><em> a single divine being</em></strong> who is simple in nature. Christians believe that within this oneness are&nbsp;<em><strong>personal differentiations</strong></em>."&nbsp;<em>Id.</em>, 19.&nbsp;And Kinlaw sees multiple persons like the Father and Son each have the right to say they are God because they&nbsp;<em><strong>talk to one another</strong></em> as God: "the inner life of God [is] one person speaking to another...there are&nbsp;<strong><em>different persons</em></strong> in the Godhead. (<em>Id</em>., 32.)&nbsp;&nbsp;Early on he says that salvation is designed to bring each of us "into participation in the very communion that the&nbsp;<strong><em>three </em></strong>persons of the triune Godhead know between<strong><em> themselves</em></strong>." (<em>Id.</em>, at 13.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Hence, if each of the three persons has the right to say He is God, then how is God a single being any longer? Kinlaw admits he is contending that they are <strong><em>each different persons of free-will</em></strong>, yet he can somehow insist they are 'one' in some sense. But we are not to have any other gods before God!</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Kinlaw's defense of the modern trinity reflects an abandonment of the first usage of the term trinity by Tertullian. Kinlaw's version represents restructuring Jesus's identity as <em><strong>a God apart from the Father</strong></em> who is supposedly one with the Father by<em><strong> coordinated action</strong></em>. You can pretend you are saying there is one God because you say so. But saying it is so does not make it so.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">But Jesus taught something totally different. Jesus taught He had an indwelling presence of God.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Kinlaw went<strong><em> too far</em></strong>, and gives us a conception of Jesus that transgresses the<strong><em> First Commandment of God</em></strong>. We are all in favor of <em><strong>exalting Jesus as Son of Man</strong></em>, for God in Daniel 7:13-14 said the Son of Man coming with the Shekinah presence on clouds of glory is <strong><em>entitled to worship / homage as a coming king to rule the earth</em></strong>. But to try to exalt Jesus individually and in his being/person to be God apart from merely the Father's abiding presence in Him violates the First Commandment. We can believe in the Trinity as it was first defined by Tertullian, but not in the horrifying way that Kinlaw proposes a <em><strong>de facto polytheistic</strong></em> trinity.</span></p>
<h1><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Why A Non-Monotheistic Version of 'Trinity' Replaced Tertullian's Monotheistic Version</strong></span></h1>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The trinity doctrine which Tertullian advanced in 200 AD was reformulated in about 381 AD at the Council of Constantinople to <strong><em>specifically refute monotheism</em></strong>.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Gregory of Nyssa (born 335 A.D., died 385 A.D.) in 372 A.D. was appointed by&nbsp;<a href="http://books.google.com/books?id=Kl0YAAAAYAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA254" target="_blank">his brother Basil </a>as the Catholic Bishop of Nyssa. After losing that post,&nbsp;Emperor Gratian reinstituted Gregory as bishop in 378. ("<a href="http://www.newadvent.org/cathen/07016a.htm" target="_blank" rel="nofollow">St. Gregory of Nyssa</a>,"&nbsp;<em>Catholic Encylopedia</em>.) In 379 A.D., Gregory was suddenly elevated to assist at the Council of Antioch. In 381, Gregory again assisted at the Council of Constantinople convened by Emperor Theodosius to "assert the faith of Nicea...to put an end to Arianism...." (<em>Id.</em>) Once again this Council "accepted the Nicene teaching."&nbsp;&nbsp;(George Herbert Dryer,&nbsp;<em>History of the Christian church</em> (1896) at&nbsp;<a href="http://books.google.com/books?id=d1JbAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA155" target="_blank">155</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">But the Council of Constantinople did more than that. What Gregory did at the Council of Constantinople is take the Nicean Creed that does not mention a trinity and this time the church would affirm three persons are each God<strong><em> separate and apart from another</em></strong>. Gregory explained in a treatise at the same time that his intent was <strong><em>to destroy the supposed myth of monotheism</em></strong>. These details are<strong><em> rarely recounted</em></strong>, so here they are from the most scholarly sources.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Gregory wrote the&nbsp;<em>Catechismal Treatise</em> which was retitled by his empirical benefactors as&nbsp;<em>The Great Catechism.</em> It was "the most significant dogmatic work of the fourth century." (George Herbert Dryer,&nbsp;<em>History of the Christian church</em> (1896) at&nbsp;<a href="http://books.google.com/books?id=d1JbAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA155" target="_blank">155</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Gregory in the first chapter of his book&nbsp;<em>The Great Catechism</em>, according to&nbsp;Schaff, teaches the "<strong>absurdity of Jewish monotheism</strong>."&nbsp;(<em>A Select Library of Nicene and Post-Nicene Fathers of the Christian Church</em> (edited by Philip Schaff, Henry Wace)(1893) at&nbsp;<a href="http://books.google.com/books?id=AIAXAAAAYAAJ&amp;dq=gregory%20Great%20Catechism%20xxxv%20The%20Nicene%20and%20Post-Nicene%20Fathers&amp;pg=PA471" target="_blank">471</a>.)&nbsp;Gregory in the text alludes to monotheism as "the beliefs of the Jews" and then castigates that view as an "<strong><em>absurdity</em></strong>."&nbsp;<em>Id.</em>, at<a href="http://books.google.com/books?id=AIAXAAAAYAAJ&amp;dq=gregory%20Great%20Catechism%20xxxv%20The%20Nicene%20and%20Post-Nicene%20Fathers&amp;pg=PA476" target="_blank"> 476 col. 2</a>.&nbsp;Schaff explains Gregory's text in a footnote snipes at monotheism again when Gregory says in effect "an argument against Dualism would only confirm the Jew in his stern&nbsp;<strong><em>monotheism</em></strong>." (<em>Id.</em>, at&nbsp;<a href="http://books.google.com/books?id=AIAXAAAAYAAJ&amp;dq=gregory%20Great%20Catechism%20xxxv%20The%20Nicene%20and%20Post-Nicene%20Fathers&amp;pg=PA474" target="_blank">474 fn. 7</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">In chapter 3, Gregory acknowledged that "<strong><em>neither</em></strong> does the statement [of the Trinity] <strong><em>harmonize with the Jewish dogma</em></strong>" nor endorse multiple gods as it proposes a 'unity' instead. Yet, Gregory continues by saying that as a result of the Trinity doctrine as he formulated it, Jewish monotheism is ended: "the&nbsp;<strong><em>Jewish dogma is destroyed</em></strong> by the acceptance of the Word and by belief in the Spirit." He pointedly said "the&nbsp;<strong><em>number of the triad [</em></strong><em><strong>i.e.</strong></em><strong><em>, </em></strong><em><strong>three</strong></em><strong><em>]</em></strong> [is] a remedy in the case of those&nbsp;<em><strong>who are in error as to the One</strong></em>."&nbsp;(Gregory of Nyssa,&nbsp;<em>The Great Catechism</em>, ch. 3.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The full context makes clear that Gregory calls<strong><em> monotheism a heresy</em></strong> and is&nbsp;<strong><em>destroyed by the Trinity doctrine</em></strong>. Yet, Gregory insists incoherently that a trinity as he formulated it is not polytheistic. He imagines an in-between realm where you can have more than one being who is God (<em>i.e.</em>, you must&nbsp;reject monotheism) -- where some "others" who are "God" by nature are yet subservient to a "First cause" --- and yet somehow you still do not have polytheism. The truth is there is no third position between "one" and "many" despite these fine-sounding words -- clearly filched from Platonic philosophy and not the Bible. Gregory wrote:</span></p>
<blockquote>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">And so one who severely studies the depths of the mystery, receives secretly in his spirit, indeed, a moderate amount of apprehension of the doctrine of God's nature, yet he is<strong><em> unable to explain</em></strong> clearly in words the ineffable depth of this mystery. As, for instance, how the same thing is&nbsp;<strong><em>capable of being numbered</em></strong> and yet rejects numeration, how it is observed with distinctions yet is apprehended as a monad, how it is&nbsp;<strong><em>separate as to personality</em></strong> yet is not divided as to subject matter. For, in personality, the Spirit is&nbsp;<strong><em>one thing</em></strong> and the Word&nbsp;<strong><em>another</em></strong>, and yet again that from which the Word and Spirit is,&nbsp;<strong><em>another</em></strong>. But when you have gained the conception of what the distinction is in these, the oneness, again, of the&nbsp;<strong><em>nature admits not division</em></strong>, so that the&nbsp;<strong><em>supremacy of the one First Cause</em></strong> is not split and cut up into differing Godships,&nbsp;<strong><em>neither does the statement harmonize with the Jewish dogma</em></strong> [<em>i.e.</em>, NOTE: He means Monotheism]&nbsp;but the truth passes in the&nbsp;<strong><em>mean between these two conceptions</em></strong>, destroying each heresy, and yet accepting what is useful to it from each. The&nbsp;<strong><em>Jewish dogma is destroyed by the acceptance of the Word, and by the belief in the Spirit</em></strong>; while the polytheistic error of the Greek school is made to vanish by the unity of the Nature abrogating this imagination of plurality. While yet again, of the Jewish conception, let the unity of the Nature stand; and of the Hellenistic, only the&nbsp;<em><strong>distinction as to persons</strong></em>; the remedy against a profane view being thus applied, as required, on either side. For it is as if the&nbsp;<em><strong>number of the triad were a remedy in the case of those who are in error as to the One</strong></em>, and the assertion of the unity for those whose beliefs are dispersed among a number of divinities.&nbsp;(Gregory of Nyssa,&nbsp;<em>The Great Catechism</em> ch. 3 in Schaff,&nbsp;<em>Ante-Nicene</em>,&nbsp;<em>supra</em>, at&nbsp;<a href="http://books.google.com/books?id=AIAXAAAAYAAJ&amp;pg=PA477" target="_blank">477</a>.)</span></p>
</blockquote>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">What did Gregory mean by a "First Cause" and others who are God by nature in this unity? Could Gregory really imagine created beings who are independent from the First Cause and are still each God?</span></p>
<h3><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>The "Word" As A Distinct Being To Cement Refutation of Monotheism</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The editor of Gregory's&nbsp;<em>Great Catechism</em> in Greek ackowledges that when the Trinity prevents a "lapse into Judaism," Gregory means a "barren&nbsp;<strong><em>monotheism</em></strong>." (Saint Gregory (of Nyssa),&nbsp;<em>The Catechetical oration of Gregory of Nyssa</em> (1903) at&nbsp;<a href="http://books.google.com/books?id=KqlKAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA7" target="_blank">7 fn. 3</a>.) Instead of the Word being identical to God, Gregory taught "We cannot understand the Word without reference to some&nbsp;<em><strong>other Being</strong></em>." (Id., at&nbsp;<a href="http://books.google.com/books?id=KqlKAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA11" target="_blank">11 fn.9</a>.) "The Word...is not the mere utterance of a voice. [It exists] after the manner of&nbsp;<strong><em>a real being</em></strong>." Id., at&nbsp;<a href="http://books.google.com/books?id=KqlKAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA14" target="_blank">14 fn. 14</a>. "The Word and Spirit [are] personal&nbsp;<strong><em>self-subsistent powers</em></strong>." Id., at&nbsp;<a href="http://books.google.com/books?id=KqlKAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA18" target="_blank">18 fn</a>. Scripture "teach[es] us to speak of a Word in&nbsp;<em><strong>actual being</strong></em>...." Id., at&nbsp;<a href="http://books.google.com/books?id=KqlKAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PA19" target="_blank">19 fn. 14</a>. In Schaff, the heretical dualism of Gregory is clear: "the Word of God by its&nbsp;<strong><em>own self-subsistence</em></strong> is<strong> <em>distinct from Him</em></strong> from whom i<em>t<strong> has subsistence</strong></em>."&nbsp;<em>A Select Library of Nicene and Post-Nicene Fathers of the Christian Church </em>(edited by Philip Schaff, Henry Wace)(1893) at&nbsp;<a href="http://books.google.com/books?id=AIAXAAAAYAAJ&amp;pg=PA476" target="_blank">476</a>.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Hence, according to Gregory, not only was the Word God but the Word was not identical to the Father. It was supposedly a distinct<strong><em> being separate and apart from the Father</em></strong>. (Jesus differs, saying the "Logos is not of myself...the Logos (Word) is not mine, but <strong><em>the Father's</em></strong> who sent me." John <a href="http://www.biblegateway.com/passage/?search=John%2014:10&amp;version=KJV">14:10</a>, <a href="http://www.biblegateway.com/passage/?search=John%2014:24&amp;version=KJV">24</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Again, all these conceptions were added to Tertullian's trinity doctrine, exploding Tertullian's idea into a completely idolatrous version which Tertullian warned against. And this was done with the deliberate scheme in mind of advancing an attack on monotheism. That is <strong><em>not conjecture</em></strong>, but <strong><em>a direct admission</em></strong> by the leader at the Council of Constantinople of 381 AD -- Gregory of Nyssa -- who first advanced the modern trinity doctrine in 381 AD.</span></p>
<h2><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Shema ("God is One") Banned In Reign of Justinian</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Because monotheism was explicitly called a heresy by the leading voice from the Roman Church since 381 AD, it should come as no surprise that by 534 AD the Roman Empire under Justinian banned Jews reciting "The Lord Our God is One." (Deut. 6:4-9.) This is known as the Shema -- the most important prayer in Judaism.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">But Jesus in Mark <a href="http://www.biblegateway.com/passage/?search=mark%2012:29&amp;version=ASV">12:29</a> quoted the Shema as the most important precept ("entolas") in all of Scripture. Jesus said it was the "<strong><em>first of all </em></strong><strong><em>entolas</em></strong><em>.</em>" The highest command.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">As explained in the <em>Cambridge History of Judaism</em>, the&nbsp;Justinian Codex of 534 A.D., in the interpretation of its section known as the Novella,&nbsp;issued in 538 A.D., the &ldquo;<strong><em>Shema Yisrael</em></strong>,&nbsp;sometimes considered the most important prayer in Judaism&nbsp;(&lsquo;Hear, O Israel, the Lord is one), <strong><em>was banned, as a denial of the&nbsp;Trinity</em></strong>." (&ldquo;Corpus Juris Civilis,&rdquo; <em>Wikipedia</em>. See also, Hyam Maccoby, <em>Antisemitism&nbsp;and Modernity</em> (Routledge, 2006) at 20 (&ldquo;Justinian... <strong><em>bann[ed] the Shema</em></strong>&nbsp;...&rdquo;)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Jewish historians relate that records from the Byzantine&nbsp;period (viz., Justinian) reveal that &ldquo;guards were sent to the&nbsp;synagogue to prevent recitation of the Shema because its proclamation&nbsp;of God&rsquo;s unity [<em>sic</em>, oneness] was thought to impugn, if only implicitly,&nbsp;the Christian notion of the Trinity."&nbsp;<em>See </em><em>The Cambridge History of Judaism</em> (contributors W. D. Davies, Louis Finkelstein)&nbsp;(Cambridge University Press, 1984) at 17. Incidentally, the authors then note an&nbsp;unreliable myth developed that once the guards left, then the Shema would be&nbsp;recited at a point never done before (<em>i.e</em>., in the Musaf Kedusha portion of the&nbsp;service)&mdash;obviously because Gentiles would not expect it there. But these&nbsp;authors think it is doubtful that this heroic subversion of the police&rsquo;s oversight&nbsp;really took place.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Hence, within two centuries from 381 AD, when the Trinity was explicitly refashioned to refute the "heresy of monotheism," the Roman government actually made it illegal to say "the Lord Our God is One" even though Jesus said this was the "most important precept" in all the Bible! (Mark <a href="http://www.biblegateway.com/passage/?search=mark%2012:29&amp;version=ASV">12:29</a>.)</span></p>
<h2><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>True Exalted Position of Jesus</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">We have pointed out that Daniel 7:13 shows the Son of Man returning on clouds of glory--signifying the presence of God is with Him. Divinity resides upon the Son of Man.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Similarly, Moses told us God's directions about a special prophet to come who indubitably is the same as the Son of Man in Daniel's prophecy:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><sup>17</sup> The LORD said to me: &ldquo;What they say is good.&nbsp;<sup>18</sup> I will raise up for them a prophet like you from among their fellow Israelites, and<em><strong> I will put my words in his mouth. He will tell them everything I command him</strong></em>.&nbsp;<sup>19</sup> I myself will <em><strong>call to account anyone who does not listen to my words that the prophet speaks in my name</strong></em>.&nbsp;(Deut. <a href="http://www.biblegateway.com/passage/?search=Deuteronomy+18&amp;version=NIV">18:17-19</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">We can also worship Jesus as a King.&nbsp; <a href="http://biblia.com/bible/nasb95/1%20Chron.%2029.20" target="_blank" class="lbsBibleRef" data-version="nasb95" data-reference="1 Chron. 29.20">1 Chron. 29:20</a> says in the King James, "And David said to all the congregation, now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and <strong><em>worshipped</em></strong> the LORD, and <strong><em>the king,</em></strong>" (KJV).</span></p>
<h2><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>How Exaggerated Exaltation Denigrates God</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">By taking the truly exalted status of Jesus and exalting it idolatrously to compete with Yahweh, we see how in Jewish eyes we have placed God-the-Father in the background compared with our beloved Jesus. Hear the angst in this quote from a Jewish writer, Professor Louis Baeck, about what Christianity became, particularly at the hands of Paul (and our later purposeful anti-monotheism of 381 AD):</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">A turning point in the history of religion, of monotheism, is seen here [in 1 Cor. 1:4.] The old theocentric faith of Judaism is superseded by the new Christ-centered faith.<strong><em> The belief in God</em></strong>, the One, <strong>has receded before the belief in the Christ</strong>. Here is a parting of the ways in religion. It is true, the faithful would not think of the Messiah without being conscious of God; they would not lift up their minds toward the Son without at the same time being aware of the Father. But the human mind is such that an older belief is impaired by a new one, and the new belief commands the way of the future....<strong><em>God, as it were, was removed into the background</em></strong>....The bright light, the broad glory shines now around Christ. ("The Faith of Paul" by Prof. Louis Baeck,<em> Journal of Jewish Studies</em> (1952) Vol 3 Issue 3 at 93, 97.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Thus, the reason why Jews do not "listen to my words that the prophet [Jesus] speaks in my name," per Deut. 18:17-19, is because since 381 AD, we exalted Jesus to an independent godhood distinct from God-the-Father rather than teach what Christ Himself said: the Father "dwelled" in Jesus (John <a href="http://bible.cc/john/14-10.htm">14:10</a>); the "Logos is not mine, but the Father's who sent me." (John <a href="http://biblos.com/john/14-24.htm">14:24</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Hence, we Christians are to blame for laying a snare that caused those who believed in Yahweh not to trust Yahshua as their Messiah, and "listen to" Yahweh's "words" (Logos) dwelling in Yahshua / Yeshua/ Jesus. We hold <strong><em>the greater sin</em></strong> due to our idolatry blocking the Jew from hearing the Words that have life in them.</span></p>
<h2><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Conclusion</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Tertullian was correct. One's effort to exalt Christ by a Christology that goes too far can lead to idolatry. Idolatry means placing another god before God, the Father of Jesus. Tertullian's original view of the trinity is correct although the term "trinity" may now dangerously carry the explicit anti-monotheistic baggage of Gregory of Nyssa. It is shocking to consider but no less true that Gregory of Nyssa actually had an idolatrous goal -- the <strong><em>refutation of monotheism</em></strong> -- when he reformulated the trinity doctrine in 381 AD. By 538 AD, this purpose bore fruit because Roman law then even banned Jews saying 'God is One.'</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Instead, the truth is that Jesus/Yahshua was indwelled by the Shechinah/Shekinah presence of God. Jesus said so in John <a href="http://bible.cc/john/14-10.htm">14:10</a> and 14:24. The Shechinah presence is also known as "<strong><em>Divinity</em></strong> Abiding." This is the presence on the "clouds of glory" that Daniel in 7:13-14 prophesied the Son of Man (a human being) would arrive with when the Son of Man comes in triumph to become the ruler of all peoples.</span></p>
<p><span style="font-size: 18pt;"><strong>END</strong></span></p>
<hr />
<h2><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Further Study</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">There is nothing wrong worshipping at the feet of a man fully indwelled by God. When the Son of God comes with the glory of God, Daniel 7:13 says the world will worship Him. But is worshipping the man Himself apart from God's glory in Him -- <em><strong>treating the man as God Himself</strong> </em>-- idolatry?</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">For the analysis of others on this important question, read <a href="/component/content/article/4-recommendedreading/255-idolatry-worshipping-a-man.html">this page</a> where we collected various thoughts on this issue.</span></p>
<h3><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Is Grudem Correct Jesus Could Not Atone Unless He Was God Himself?</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Wayne Grudem in a silly and heretical argument says if Jesus was a created being and not fully God (in contrast to what Jesus actually says -- He was the unique begotten Son of Man indwelled fully by God the Father), then Jesus supposedly could not pay for atonement. Grudem argues:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">"If Jesus is merely a created being, and not fully God, &nbsp;then it is hard to see how he, a creature, could bear the full wrath of God against all our sins. Could<strong><em> any creature, no matter how great, really save us</em></strong>....Could we really depend on any creature fully for our salvation." (Wayne A. Grudem, Jeff Purswell,&nbsp;<em>Bible Doctrine: Essential Teachings of the Christian Faith</em> (Zondervan, 1999) at&nbsp;<a href="http://books.google.com/books?id=Bi0jrhaviVgC&amp;lpg=PA115&amp;pg=PA115#v=onepage&amp;q&amp;f=false">115</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><strong><em>What is wrong with that analysis? Why is it also extraordinarily heretical</em></strong><em>?</em></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">First, notice there is no biblical analysis by Grudem.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Second, in the Bible, atonement is always by the blood of a <strong><em>living creature</em></strong>, whether a lamb or other living creature. It never says anything but blood can atone. In Leviticus<a href="http://bible.cc/leviticus/17-11.htm"> 17:11</a> it clearly states:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">For the life of a<strong><em> creature</em></strong> is in the<em><strong> blood</strong></em>, and I have given it to you to make&nbsp;<em><strong>atonement</strong></em> for yourselves on the altar; it is&nbsp;<em><strong>the blood that makes atonement for one's life</strong></em>.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">But Grudem above says this is impossible. No creature can atone. But the Bible says the opposite.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The truth is Jesus was a <strong><em>man</em></strong> indwelled by God, as Jesus Himself says. Then His blood can fulfill the atonement. His act of sacrifice saves us by means of God's operative principle that an innocent lamb can pay for sins. Hence, Jesus is&nbsp;<strong><em>our Savior</em></strong> while God indwelling Him saves us and makes God our<em><strong> ultimate Savior by the agency of Jesus</strong></em>.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Thus Grudem's argument is highly unbiblical. In fact it clearly contradicts the Bible.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">When the Trinity doctrine is formulated correctly as Tertullian did there is no problem. But the way Grudem reformulates it, so that<strong><em> no creature's fleshly experience plays any role in our salvation</em></strong>, it feeds the&nbsp;docetic principle which John said was the message of the anti-Christ. John said the Word was "made flesh," but the false teachers say Jesus <strong><em>never</em></strong> came in "the flesh." The enemy says Jesus supposedly only appeared to be human.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Docetism is the doctrine which the Roman Catholic Church adopted in conjunction with the modern Trinity doctrine in the 300s to affirm Jesus and God were of one "substance." This principle that Jesus only appeared human is expressed in the writings of Hilary in the 390s, Jerome in the 400s and Aquinas in the 1200s. They each claim Jesus's flesh and blood only appeared to be human but were not truly human, and therefore Jesus suffered no pain at all on the cross. See our article <a href="/component/content/article/1-jwo/206-marcionite-influence-on-rcc.html">"Marcion's Influence over Roman Catholic Church</a>."</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Hence, Grudem is an example of an exaggerated level of exaltation of Jesus that is grounded on contradictions of the Bible.</span></p>
<h3><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Where Did The Attitude of Exalting Jesus Over Yahweh Come From? Jesus? Or Paul?</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">In <a href="http://www.biblegateway.com/passage/?search=Philippians+2%3A9-11&amp;version=NIV">Philippians 2: 9-11</a>, Paul&nbsp;said,&nbsp;&ldquo;God&hellip;bestowed on Him (Jesus) the Name which is <strong><em>above every name</em></strong>, that at the<strong> Name of Jesus</strong> every knee should bow, of those who are in heaven and on earth, and&nbsp;under the earth, and every tongue should confess that Jesus Christ is Lord, to the&nbsp;glory of God the Father.&rdquo;</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Thus, Paul implicitly says Jesus's Name is above the Name of God, <em>i.e.</em>, Yahweh.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Contrast how Jesus says He lifted up Yahweh's name (not His own name apart from Yahweh):</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">&mdash;&ldquo;I have manifested <strong><em>Your Name</em></strong> to the men whom You gave Me out of&nbsp;the world&hellip;.&rdquo;&nbsp;<a href="http://www.biblegateway.com/passage/?search=John%2017:%206&amp;version=NIV">John 17: 6</a></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">&mdash;&ldquo;&hellip;Holy Father, keep them in <em><strong>Your Name</strong></em>, the Name which you&nbsp;have given Me, that they may be one even as We are. While I was with them, I was&nbsp;keeping them in <em><strong>Your Name</strong></em> which you have given Me.&rdquo;&nbsp;<a href="http://www.biblegateway.com/passage/?search=John%2017:%2011-12&amp;version=NIV">John 17: 11-12</a>.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">&mdash;&ldquo;I have made <strong><em>Your Name</em></strong> known to them, and will make it known&hellip;.&rdquo;&nbsp;<a href="http://www.biblegateway.com/passage/?search=John%2017:%2026&amp;version=NIV">John 17: 26</a></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">What name is Jesus exalting? His own or Yahweh's name? Here is the Name Jesus referenced:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">&ldquo;Say to the Israelites, &lsquo;<strong><em>Yahweh</em></strong>, the God of your fathers&mdash;the God of Abraham, the&nbsp;God of Isaac, and the God of Jacob&mdash;has sent me to you.&rsquo; This (Yahweh) is<strong><em> My&nbsp;Name forever</em></strong>, the Name by which I am to be remembered from generation to&nbsp;generation.&rdquo; (<a href="http://www.biblegateway.com/passage/?search=Exodus%203:14&amp;version=NIV">Exodus 3:14</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">In the Our Father, Jesus prayed "Your Name" should be "hallowed" / "sanctified" <em>i.e.</em>, kept holy.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Do we keep God's Name Holy and in the position Jesus placed it if we follow Paul who put Jesus's name "above every name,' implicitly even the name of Yahweh?</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt; color: rgb(0, 0, 255);"><strong><span style="font-family: 'book antiqua', palatino;">Tampering with Scripture to Elevate Jesus Further</span></strong></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Jesus said "all things are possible through God." &nbsp;Paul in Philippians 4:13 says in the oldest manuscripts, "I can do all things through Him who strengthens me." Wouldn't you naturally think this is talking about God? Besides, Jesus told us to pray to the Father in Jesus' name, but Jesus did not say we could do all things through Jesus who strengthens us. Jesus spoke of the Holy Spirit and the Father who strengthens us.&nbsp;</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">But to avoid that result, Jesus is given God's role in Paul's words by a late altertion which the KJV chose to follow:</span></p>
<p style="margin-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;">I can do all things through <strong>Christ</strong> which strengtheneth me. (<a href="https://www.biblegateway.com/passage/?search=Philippians+4%3A13&amp;version=KJV">Philippians 4:13 KJV</a>)</span></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;">Many versions follow the KJV. But the NIV reads:</span></span></p>
<p style="margin-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;"><span style="font-family: 'book antiqua', palatino;"></span><span style="font-family: 'book antiqua', palatino;">I can do all this through him who gives me strength. <a href="https://www.biblegateway.com/passage/?search=Philippians+4%3A13&amp;version=NIV">NIV</a>.</span></span></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;">But transcribers after Nicea - where Jesus was changed from son of God to God, the son, added "Christ" in place of "him."</span></span></p>
<p style="margin-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;"><span style="font-family: 'book antiqua', palatino;">through Christ which strengtheneth me</span><span style="font-family: 'book antiqua', palatino;">&nbsp;&mdash; <em><strong>The oldest manuscripts omit &ldquo;Christ&rdquo;</strong></em>; then translate, &ldquo;In&nbsp;</span><em style="color: #000000; font-family: helvetica, arial, geneva, sans-serif; font-size: 13px; line-height: normal;">Him</em><span style="font-family: 'book antiqua', palatino;">who giveth me&nbsp;</span><em style="color: #000000; font-family: helvetica, arial, geneva, sans-serif; font-size: 13px; line-height: normal;">power,</em><span style="font-family: 'book antiqua', palatino;">&rdquo; that is, by virtue of my living union and identification with Him, who is my strength (</span><span style="font-family: 'book antiqua', palatino;"><a href="http://www.studylight.org/desk/index.cgi?q1=Galatians+2:20&amp;t1=en_nas" target="_blank" id="61" class="stL" style="color: #561649;">Galatians 2:20</a></span><span style="font-family: 'book antiqua', palatino;">). Compare&nbsp;</span><span style="font-family: 'book antiqua', palatino;"><a href="http://www.studylight.org/desk/index.cgi?q1=1%20Timothy+1:12&amp;t1=en_nas" target="_blank" id="62" class="stL" style="color: #561649;">1 Timothy 1:12</a></span><span style="font-family: 'book antiqua', palatino;">, whence probably, &ldquo;Christ&rdquo; was inserted here by transcribers. (<a href="http://www.studylight.org/commentaries/jfb/view.cgi?book=php&amp;chapter=4&amp;verse=1">StudyLight.org</a>.)</span></span></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;">So be aware that anything you read that appears to elevate Jesus to God may be tampered with. Then consider that all copies of the NT were systematically corrected after Nicea. The only way to prove the original text is to find gaps in that systematic correction barrier after 325 AD, and find it in a text that can actually be dated reliably prior to 325 AD.</span></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"></span></p>
<h3><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>'Ye Are gods' Statement by Jesus</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Some claim Jesus said He was God in <a href="http://www.biblegateway.com/passage/?search=John%2010:34&amp;version=NIV">John 10:34</a>. He did not. Rather, He was accused of saying that, to which in reply, Jesus said He was "God's Son." Then Jesus quotes&nbsp;Psalm 82:6 where the word Elohim is spoken which in that context does not mean "God." However, the Greek text renders this word inaccurately as "God." In full context, the dialogue went at follows:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><sup>33</sup> &ldquo;We are not stoning you for any good work,&rdquo; they replied, &ldquo;but for blasphemy, because you, a mere man, claim to be God.&rdquo;</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><sup>34</sup> Jesus answered them,&nbsp;&ldquo;Is it not written in your Law, &lsquo;I have said<strong><em> you are &ldquo;gods&rdquo;</em></strong>&rsquo;<sup>[<a href="http://www.biblegateway.com/passage/?search=John+10&amp;version=NIV#fen-NIV-26516d" title="See footnote d">d</a>]</sup>? <sup>35</sup> If he called them &lsquo;gods,&rsquo; to whom the word of God came&mdash;and Scripture cannot be set aside&mdash; <sup>36</sup> what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because <em><strong>I said, &lsquo;I am God&rsquo;s Son</strong></em>&rsquo;? <sup>37</sup> Do not believe me unless I do the works of my Father. <sup>38</sup>But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.&rdquo; <sup>39</sup> Again they tried to seize him, but he escaped their grasp. (John <a href="http://www.biblegateway.com/passage/?search=John%2010:33-39&amp;version=NIV">10:33-39</a>, NIV.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Thus, Jesus says here that all He previously said was "I am God's Son." This they understood to be claiming to be God if you listen to the Greek. But the word that the Jews used must have been the word "Elohim" because Jesus quotes a passage back saying "Elohim" from the Psalms. The Greek translator chose "gods" and "God" to convey the thought, but it mismatches the Scripture being quoted by Jesus.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Hence, more accurately, the Jews said "you claim to be Elohim" in verse 33, to which Jesus quotes back Psalm 82:6 'You are Elohim" to defend Himself. So was "Theos" the right translation of John's words? Was Jesus calling each member of His audience, including Himself, God? No.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">So to understand, let's go study the word <em>Elohim </em>which is in the original Psalm Jesus is quoting, and is being translated as God and "gods" in Greek.</span></p>
<p><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong>Elohim Word Study</strong></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The word "Elohim" can sometimes refer to the true God, sometimes to Mighty men who act as God's agent and can also refer to gods, plural, who are not Yahweh and are false. Here is an example of both:</span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">Deu 6:13 Thou shalt fear YAHWEH</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><strong><em>thy Elohim</em></strong></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">[which KJV translated as "God"], and serve him, and shalt&nbsp;swear by his name.</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">Deu 6:14 Ye shall not go after other</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><em><strong>elohim</strong></em></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">, of the</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><em><strong>&nbsp;</strong></em></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px; font-style: normal; font-weight: normal;">people which are round about you;</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">This acknowledges others are "elohim" too.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">In one verse, Abraham is called an<em> elohim</em>.</span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">
<ul style="font-family: 'times new roman', times; font-size: 18px;">Gen 23:5 And the sons of ??th answered Abraham, saying to him, 6&ldquo;Hear us, my master [adonai also translated LORD in KJV]: You are</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><strong><em> a Elohim</em></strong></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">[translated mighty in KJV but in other versions as GOD] prince among us. Bury your dead in the choicest of our burial places. None of us withholds from you his burial site, from burying your dead.&rdquo;</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Moses in another passage is called by God an Elohim to Aaron and Pharoah.</span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">
<ul style="font-family: 'times new roman', times; font-size: 18px;">Exo 4:16 &ldquo;And he shall speak for you to the people. And it shall be that he shall be a mouth for you, and you shall be an</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><em><strong> elohim </strong></em></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">
<ul style="font-family: 'times new roman', times; font-size: 18px;">for him.Exo 7:1 And YAHWEH said unto Moses, See, I have made thee</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><strong> elohim</strong></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">To Pharoah and Aaron thy brother shall be thy prophet.</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">God also promises to send us a Savior and an elohim:</span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">
<ul style="font-family: 'times new roman', times; font-size: 18px;">Isa 19:20 And it shall be for a sign and for a witness to Yahweh of hosts in the land of Mitsrayim. When they cry to Yahweh because of the oppressors,</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><em><strong>He sends them a Savior and an Elohim</strong></em></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">, and shall deliver them.</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Finally, God addresses men as also elohim in this passage which we shall see our Lord quotes:</span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">
<ul style="font-family: 'times new roman', times; font-size: 18px;">Psa 82:6 I have said, Ye are</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><em><strong> elohim</strong></em></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">
<ul style="font-family: 'times new roman', times; font-size: 18px;">; and all of you are children of the most High.</ul>
</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"></span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Jesus references this passage which in Greek renders "elohim" spoken by Jesus as "gods."</span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">Joh 10:34 Yahushua answered them, Is it not written in your law, Isaid, Ye are Theos.</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><em> Theos</em></span></p>
<ul style="font-family: 'times new roman', times; font-size: 18px;">being the Greek word translated as &ldquo;God&rdquo;.&nbsp;</ul>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">We know that this is a quote of Psalm 82:6 and we know the Hebrew word&nbsp;was <em><strong>Elohim</strong></em>.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">So was Jesus claiming to be God Almighty, or elohim in the sense used in Psalm 82:6 -- mighty men acting as God's agents, children of the most High?</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">It seems clear Jesus quoted Psalm 82:6 to make the latter point about Himself. As Isaiah 19:20 says, Yahweh will send a "Savior and <em><strong>an Elohim</strong></em>" to us. But it remains God acting in Jesus that makes Jesus an Elohim -- God's agent, just as was Moses and Abraham who were also Elohim.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">And because Jesus was answering their charge, we must conclude the accusation was that Jesus claimed to be ELOHIM -- a Mighty Agent of God. Jesus answered by saying in effect 'you are elohim' was spoken to the "children of the Most High" in Ps 82:6, and thus Elohim, if applied to Himself, would be true per Psalm 82:6. Thus 'why challenge me for saying 'I am the Son of God.'" Now it makes perfect sense. And Jesus did not say He was God, but He said "I am the Son of God" and as a "child of the Most High" the label Elohim is proper.</span></p>
<h3><span style="font-family: 'book antiqua', palatino; font-size: 18pt; color: rgb(0, 0, 255);"><strong>What About Imagery of Jesus To Those Who Insist Jesus is God apart from the Father?</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Another proof that we have exalted Jesus improperly, and mistaken His divinity (<em>i.e.</em>, the Shekinah presence in Him) with Jesus being God Himself, is our use of images of Jesus would therefore violate the second commandment had the early church understood Jesus in this way.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Instead, as demonstrated here and elsewhere, Jesus, John and the early church viewed Jesus as divinely indwelled. An image of Jesus posed no violation of the second commandment against images of living beings to depict God. We read:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">&ldquo;You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them&rdquo; (Ex. 20:4-5).</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">However, when in 381AD this changed, deliberately to refute monotheism, as Gregory said, we now had Jesus depicted as God, and lots of icons around which means the decision in 381 AD now implied that the church had sinfully been depicting God as a man. What about that?</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">This incongruity was faced during the Reformation. Rather than reconsider the modern trinity doctrine, the divines at Westminster said that Exodus 20:4-5 means we must stop making pictures of Jesus. Specifically, the&nbsp;Westminster Larger Catechism (Q. 109) includes the following among the things forbidden in the second commandment: &ldquo;the making any representation of God, of all or of<strong><em> any of the three persons</em></strong>, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever.&rdquo; (David VanDrunen, "<a href="http://www.amoskeagchurch.org/article/celebrating-jesus-birth-without-his-picture/">Celebrating Christ's Birthday -- Without His Picture</a>," Dec. 2006.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Even so, we have never stopped making many pictures of Jesus. Why? Probably because we are reading the Scripture, and we do really understand Jesus in John 14 says He is INDWELLED by God, not that He Himself is God. A big difference!</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Thus, if you are not convinced I am correct, then you better get rid of all those pictures, because you are committing idolatry in that way if what you believe about Jesus is true.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The correct solution is to follow Jesus's teachings about Himself, and no church doctrine.</span></p>
<h2><span style="font-size: 18pt;"><strong><span style="color: rgb(0, 0, 255);">Quotes Questioning Whether Proper to Make Jesus God Distinct from Fathe</span>r</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><strong>Hooker (1593):</strong> 'Our belief in the Trinity, the co-eternity of the Son of God with his Father, the proceeding of the Spirit from the Father and the Son, these with such other principal points are in Scripture nowhere to be found by express literal mention; only deduced they are out of Scripture by collection.'<a href="http://dawnchristadelphians.net/books/trin/trinch8.htm#N_13_"> </a> Hooker, Richard, <em>Ecclesiastical Polity, </em>Bk. i, para 14.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><strong>John Milton (1608-1674):</strong> 'For my part I adhere to the Holy Scriptures alone, I follow no other heresy or sect. If, therefore, the Father be the God of Christ, and the same be our God, and if there be none other God but one, there can be no God beside the Father.' Quoted in Hugh&nbsp;Stannus, <em>History of the Origin of the Doctrine of the Triinity </em>(1899) at&nbsp;<a href="http://books.google.com/books?id=u-wrAAAAYAAJ&amp;lpg=PA29&amp;ots=apSwVd9Ns6&amp;dq=stannus%20john%20milton&amp;pg=PA29#v=onepage&amp;q=stannus%20john%20milton&amp;f=false">29</a>.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><strong>Dr. Neander (1850):</strong> 'The Doctrine of the Trinity does not, it appears to me, belong strictly to the fundamentals of the Christian faith; as it appears from the fact that it is explicitly set forth in no one particular passage of the New Testament; for the only one in which this is done, the passage relating to the three that bear record (1 John 5) is undoubtedly spurious, and in its ungenuine shape testifies to the fact, how foreign such a collection is from the style of the New Testament writings. We find in the New Testament no other fundamental article besides that of which the apostle Paul says that other foundation can no man lay than that is laid, the preaching of Jesus Christ as the Messiah; and the foundation of His religion is designated by Christ himself as the faith in the only true God and in Jesus Christ whom He hath sent'. Neander, <em>History of Christian Religion</em>, vol. ii, p286</span></p>
<h2><span style="font-size: 18pt;"><strong>More Study Notes</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Hippolytus was the first to distinguish the Logos from the Father, as a distinct being. &ldquo;Hippolytus championed the Logos doctrine of the Greek Apologists, which distinguished the Father from the Logos (&lsquo;Word&rsquo;).&rdquo;&nbsp;&ldquo;Hippolytus of Rome,&rdquo; Wikipedia (2011)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">But Apostle John had said the one God sent Himself as the Word (&ldquo;the Word/Logos was God&rdquo;) to &ldquo;become flesh&rdquo; (John 1:14). Jesus made it very clear not to confuse Himself with the Logos. Jesus said: &ldquo;the<em><strong> Logos is not of myself</strong></em>...the <strong><em>Logos (Word) is not mine, but the Father&rsquo;s who sent me</em></strong>.&rdquo; John 14:10, 24. Jesus said it was the &ldquo;Father who dwells in me.&rdquo; John 14:10. Hence, the<strong><em> Father and the Word are identical</em></strong>! It is the Shekinah glory/presence of God that came into Jesus at His baptism. This is why Jesus is properly regarded as Divine.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">However, Hippolytus introduced the heretical view that the Word (God) could be non-identical to the Father (God) dwelling in Jesus. That makes Hippolytus a major cause of departure from monotheism in his failure to understand correctly the source of the divinity of Jesus: the Father dwelling in Jesus as Jesus Himself said and as Apostle John meant by saying the &ldquo;Word became flesh.&rdquo; (John 1:14; 14:10,24.)</span></p>
<h2><span style="font-size: 18pt;"><strong>Isaiah 48:6 - Yahweh Has Sent Me With His Spirit</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Isaiah <a href="http://bible.cc/isaiah/48-16.htm">48:6 </a>(NIV) says:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">"Come near me and listen to this: "From the first announcement I have not spoken in secret; at the time it happens, I am there." And now the Sovereign LORD [Yahweh] has sent me, with his Spirit."</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Origen from the 200 AD period interprets this passage to apply to Jesus while others claim it speaks solely of Isaiah himself or of Cyrus. (If the latter, the Bible contains dual prophecies of Cyrus and Jesus where the words apply to both identically.) Origen writes ( quoted in <a href="http://bible.cc/isaiah/48-16.htm">Clarke's commentary</a>):</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">"Who is it that saith in Isaiah, And now the Lord hath sent me and his Spirit? in which, as the expression is ambiguous, is it the Father and the Holy Spirit who have sent Jesus; or the <em><strong>Father, who hath sent both Christ and the Holy Spirit</strong></em>. The latter is the true interpretation." - Origen cont. Cels. lib. 1.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">What appears the correct reading is God / Yahweh sent "me" (Messiah) "with His spirit," <em>i.e.</em>, by giving the Spirit to Yahshua, God was sending forth Yashua / Jesus.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Some Theodosian-trinitarians cited Isaiah 48:6 as support for their views. (Stannus: <a href="http://books.google.com/books?id=u-wrAAAAYAAJ&amp;lpg=PA29&amp;ots=apSwVd9Ns6&amp;dq=stannus%20john%20milton&amp;pg=PA32#v=onepage&amp;q=stannus%20john%20milton&amp;f=false">32</a>.) But it stands against their view. Because clearly Isaiah disconnects Yahweh from "me" and connects only via the Spirit that was sent upon "me" Messiah. If Yahweh is identical to "me" then this is an incongruous way for Yahweh to speak about Himself.</span></p>
<h2><span style="font-size: 18pt;"><strong>Stannus On Lack of Proof Texts of Theodosian-Trinity</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Stannus in 1899 wrote:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">We are not aware of any texts, except the above, which have been used as Bible proofs of the Trinity. Again we challenge anyone to find us one passage in the whole compass of the Bible where the doctrine of three persons in one God is stated or even hinted at. It is only "by inference" says one, "by collection" says another, "by the authority of the Church," says another, that we derive the doctrine of the Trinity. (Stannus, <em>supra</em>, at <a href="http://books.google.com/books?id=u-wrAAAAYAAJ&amp;lpg=PA29&amp;ots=apSwVd9Ns6&amp;dq=stannus%20john%20milton&amp;pg=PA35#v=onepage&amp;q=stannus%20john%20milton&amp;f=false">35</a>.)</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Fore more quotes see, John Wilson, <a href="http://books.google.com/books?id=n_kUAAAAYAAJ&amp;dq=john+owen+divine+origin+of+the+scriptures&amp;source=gbs_navlinks_s">Concessions of Trinitarians</a> (1845).</span></p>
<h2><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">John 8:40 - Jesus Says He Is A Man in Communication with God</span></h2>
<p style="margin-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">But now ye seek to kill me, <em><strong>a man</strong></em> that hath told you the truth, which I have heard of God: this did not Abraham. John <a href="http://www.biblegateway.com/passage/?search=john%208:40&amp;version=KJV">8:40 </a>KJV</span></p>
<p style="margin-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;">"As it is, you are looking for a way to kill me, <em><strong>a man</strong></em> who has told you the truth that <em><strong>I heard from God</strong></em>. Abraham did not do such things." (<a href="http://biblehub.com/john/8-40.htm">John 8:40 NIV</a>)</span></span></p>
<h2><span style="font-size: 18pt;"><strong>Son of God Terminology</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Adam is called &ldquo;Son of God&rdquo;: <a href="http://www.biblegateway.com/passage/?search=luke%203:38&amp;version=KJV">Luke 3 :38 </a>(KJV)&hellip;Adam, who was son of God.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The Israelites are called &ldquo;Sons of God&rdquo;: Deuteronomy <a href="http://www.biblegateway.com/passage/?search=deut%2014:1&amp;version=YLT">14 :1 </a>(YLT) "Sons ye [are] to Jehovah your God; ye do not cut yourselves, nor make baldness between your eyes for the dead;"</span></p>
<h2><span style="font-size: 18pt;"><strong>Savior Terminology</strong></span></h2>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">The simple fact that Jesus / Yahshua / Yeshua is called &ldquo;the Savior&rdquo; and that in the Bible, God is also called&nbsp;&ldquo;the Savior of Israel&rdquo; (Isaiah 60:16), is presented as an evidence that Jesus is God.&nbsp;But in Judges, men who were anointed by the Lord Yahweh to save Israel are also called&nbsp;&ldquo;saviors.&rdquo; Read for instance Judges 3:9 where the Hebrew term &ldquo;moshi'a&rdquo;=savior is applied&nbsp;to Otniel.&nbsp;The truth is Yahweh is Lord &amp; Savior, and he appoints men &ndash; Yahshua, the&nbsp;Judges etc. - who are (also) called saviors.</span></p>
<h3><span style="font-size: 18pt;"><strong>Buzzard's Claim The Current Trinity of the Church Represents Idolatry</strong></span></h3>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Anthony Buzzard, a Unitarian Minister, wrote an excellent critique of modern Trinity doctrine. His work <em>The Doctrine of the Trinity</em>&nbsp;(1998) -- available from Amazon at this<a href="http://www.amazon.com/The-Doctrine-Trinity-Christianitys-Self-Inflicted/dp/1573093092/ref=sr_1_1?ie=UTF8&amp;qid=1355728131&amp;sr=8-1&amp;keywords=buzzard%2C+the+doctrine+of+the+trinity"> link</a> -- is an excellent resource for Unitarian explanations of various passages used to defend the modern Trinity doctrine. In this work, Buzzard claims the current Trinity doctrine represents idolatry -- a violation of the First Commandment of the Ten with these words:</span></p>
<p style="margin-left: 30px;"><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">When Christianity adopted a godhead of more than one person, it <em><strong>unwittingly flirted with idolatry</strong></em>. It embarked on a course of <em><strong>lawlessness</strong></em> by embracing "another God" beside the only true God, the Father. Christianity thus broke the first commandment, and has continued on the same troubled path, unaware of the source of its intractable problems.&nbsp;<em>Id.</em>, at 308-309.</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt;"><span style="font-family: 'book antiqua', palatino;">[At one point] Christianity began to worship as God one who was created. The faith thus fell into idolatry. <em>Id.</em>, at page 312</span>.</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt;"></span></p>
<p><span style="font-size: 18pt;">Doug</span></p>
<p><span style="font-size: 18pt;"></span></p>
<p><span style="font-size: 18pt;">More Study Notes</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Gregory of Nyssa, The Great Catechism -- <a href="http://www.elpenor.org/nyssa/great-catechism.asp?pg=51">online in a series of html pages</a>.&nbsp;</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Gregory of Nyssa lived from 330-395 AD.</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;">Schaff, Gregory of Nyssa - <a href="http://books.google.com/books?id=6hJErYKLZiYC&amp;pg=PT1517&amp;lpg=PT1517&amp;dq=great+catechism+nyssa+written+date&amp;source=bl&amp;ots=BbvFWFCp_w&amp;sig=qigN48ggWV49b4MHRPH8G5wcoDA&amp;hl=en&amp;sa=X&amp;ei=_aYzUcfRKqzWiALDpYGIDA&amp;ved=0CDIQ6AEwBzgK">Dogmatic Treatises</a> -- online ebook available for $2.51 from books.google.com</span></p>
<p><span style="font-family: 'book antiqua', palatino; font-size: 18pt;"></span></p>
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<h1><span style="font-size: xx-large;">Luther and Canon</span></h1>
<h3><span style="color: #3366ff; font-family: 'times new roman', times;"><strong><span style="font-size: x-large;">Original Testament Writings</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther did not believe canonicity was a closed issue.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For example, he rejected the Solomonic origin of Ecclesiastes and declared Job to be mere allegory. Kings, he said, was "more to be believed than Chronicles."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Incidentally, the author(s) of Chronicles probably lived after the Babylonian captivity of the sixth century B.C. Chronicles revises the accounts in the books of Samuel and Kings, changing some facts and adding other material.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther also said Esther was "without boots or spurs." In one discussion, Luther lumped it with 2 Maccabees (a book in the Apocrypha) and said:&nbsp;"I am so hostile to this book and to Esther that I could <strong><em>wish they did not exist at all</em></strong>; for they <em><strong>judaize too greatly</strong></em> and have much pagan impropriety." (Luther,<em>Tischedren</em> (Weimar Edition, 1912) Vol. I at 208; Floyd V. Filson,<em> Which Books Belong in the Bible</em> (Philadelphia: The Westminster Press, 1957) at 10.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther also had doubts about Jeremiah, Jonah, and the Song of Solomon.</span></p>
<h3><span style="font-family: 'times new roman', times;"><strong><span style="font-size: x-large; color: #3366ff;">New Testament Writings</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Of Jude, he wrote, "He quotes sayings and stories found nowhere else," an allusion to Jude's quote of Enoch. Luther then said: "Although I praise the book, it is an epistle that need not be counted among the <strong><em>chief books</em></strong>."&nbsp;&nbsp;(William Harrison Bruce Carney, "Luther and the Bible, Its Origin and Content," chap. 2 in O. M. Norlie, ed.,<em> The Translated Bible 1534-1934</em>,<em>Commemorating the 400th anniversary of the Translation of the Bible by Martin Luther</em> (Philadelphia: The United Lutheran Publication House, 1934).)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther ended up disparaging four writings in the New Testament:</span></p>
<ul>
<li><span style="font-size: large; font-family: 'times new roman', times;">Hebrews because it refuses a second forgiveness to apostates</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">James because it declares that 'faith without works is dead',</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">Jude because it derived from 2 Peter and gave no clear witness to Christ</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">Revelation because, he said, it did not properly teach Christ, was neither apostolic nor prophetic, and was subject to personal interpretation.</span></li>
</ul>
<p>&nbsp;</p>
<p><span style="font-size: large; font-family: 'times new roman', times;">G.M. Moore in <em>History of Religions</em> (Scribners, 1920) at 320 records Luther's views with an introductory comment:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“Luther created by a dogmatic criterion a canon of the gospel within the canon of the books . Luther wrote: ‘Those <strong><em>Apostles who treat oftenest and highest of how faith alone justifies, are the best Evangelists</em></strong>. Therefore St. Paul’s Epistles are <em><strong>more a Gospel than Matthew, Mark and Luke</strong></em>. For these [Matthew, Mark and Luke] do not set down much more than the works and miracles of Christ [My Note: this is false: the gospels constantly describe the very Gospel as Jesus preached it]; but the grace which we receive through Christ no one so boldly extols as St. Paul, especially in his letter to the Romans.’ In comparison with the Gospel of John, the Epistles of Paul, and I Peter, ‘which [says Luther] are the kernel and marrow of all books,’ the Epistle of James, with its insistence that man is not justified by faith alone, but by works proving faith, is ‘a mere letter of straw, for there is nothing evangelical about it.’”</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The consequence of such dogmatic reading of Paul is obvious. Moore explains:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">“It is clear that the infallibility of Scripture has here, in fact if not in admission, followed the infallibility of popes and councils; for the Scripture itself <em><strong>has to submit to be judged by the ultimate criterion of its accord with Luther’s doctrine of justification by faith</strong></em>.” (Moore, <em>History of Religions</em> (Scribners, 1920) at 320).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Luther, in other words, replaced one dogmatic system with another, making the Scripture submit to his own process of selection.</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Luther also wrote, "St.<em><strong> John's Gospel</strong></em> and his first epistle, <strong><em>St. Paul's epistles</em></strong>, especially Romans, Galatians and Ephesians and St. Peter's first epistle are<em><strong> the books that show you Christ and teach you all that is good and necessary for you to know.</strong></em>" He went on to call these books the "kernel and marrow of all books," but declared that "St. James is really an epistle of straw compared to them for it has nothing of the nature of the Gospel about it . . . [It is] not the writing of any apostle."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">SOURCE: C. M. Jacobs,&nbsp;<em>Holman's Edition of Luther's Works</em>, 6:444, also cited in William Harrison Bruce Carney, "Luther and the Bible, Its Origin and Content," 21. All citations are found in Holman's Edition of <em>Luther's Works</em>, Vol. VI, "Preface," translations by Dr. C. M. Jacobs, and this in turn by William Harrison Bruce Carney, "Luther and the Bible, Its Origin and Content," chapter 2 in O. M. Norlie, ed.,&nbsp;<em>The Translated Bible 1534-1934, Commemorating the 400th anniversary of the Translation of the Bible by Martin Luther</em> (Philadelphia: The United Lutheran Publication House, 1934). See also&nbsp;Floyd V. Filson,<em> Which Books Belong in the Bible?</em> (Philadelphia: The Westminster Press, 1957) at 34.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther's statement regarding the relative value of the New Testament books in which he calls James "straw" are in the September 1522 first edition of Luther's NT translation, the December 1522 second editions and the 1524 third edition (1524) as well as the small octavo edition of 1530. In his&nbsp;<em>Vorrhede</em> to the epistles of James and Jude, Luther gave a further evaluation.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther disliked James because it stressed the necessity of works for salvation besides faith. Luther regarded this as opposed to Paul's emphasis on faith alone. Luther said James "does not mention the Passion, the Resurrection, or the Spirit of Christ." Luther concluded his preface to James, "All of the genuinely sacred books agree in this that all of them preach Christ and deal with Him. <strong><em>That is the test to judge all books</em></strong>, when we see whether they deal with Christ or not, since all the Scriptures show us Christ (Rom. 3) and St. Paul will know nothing but Christ (I Cor. 15)." Luther concludes: "<strong><em>What does not teach Christ is not apostolic, even though St. Peter or St. Paul taught it</em></strong>; again, what preaches Christ would be apostolic, even though Judas, Annas, Pilate and Herod did it."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">SOURCE:&nbsp;C. M. Jacobs,&nbsp;<em>Holman's Edition of Luther's Works, p</em>reface, cited by William Harrison Bruce Carney, "Luther and the Bible, Its Origin and Content," chapter 2 in O. M. Norlie, ed.,&nbsp;<em>The Translated Bible 1534-1934, Commemorating the 400th anniversary of the Translation of the Bible by Martin Luther</em> (Philadelphia: The United Lutheran Publication House, 1934)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther's contempt for the epistle of James is clear in this excerpt from his <em>Table Talk</em>:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Let us banish this Epistle from the university, for it is <em><strong>worthless</strong></em>. It has no syllable about Christ, not even naming him except at the beginning. I think it was written by a Jew who had heard of the Christians but<strong><em> not joined them.</em></strong> He had learned that the Christians insisted strongly on faith in Christ, and so he said to himself, "Well, you must take issue with them and speak only of works," and so he does. He says <strong><em>not a word of the passion and resurrection of Chris</em></strong>t, the text of all the other apostles. Moreover, he has no order nor method. He speaks now of clothes, now of wrath, jumping from one topic to another. He has this simile: "For as the body without the spirit is dead, so faith without works is dead also." Mary, mother of God! He compares faith to the body, when it should be compared to the soul. (Preserved Smith, "The Methods of Reformation Interpreters of the Bible,"&nbsp;<em>Biblical World</em> 38/4 (October 1911) at 242.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In his 1522 preface to the book of Revelation, Luther wrote:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">About this Book of Revelation of John, I leave everyone free to hold his own opinion. I miss more than one thing in this book and it makes me consider it to be<strong><em> neither apostolic nor prophetic. First the apostles deal not in visions but prophesy in clear and dry words, as to Peter, Paul and Christ in the Gospel. It befits the apostolic office to speak clearly, without imagery, about Christ and His doing</em></strong>. There is no prophet in the Old Testament, to say nothing of the New, who deals exclusively with images. For myself, I think it approximates the Fourth Book of Esdras. I can in <em><strong>no way detect that the Holy Spirit produced it</strong></em> . . . They are supposed to be blessed who keep what is written in this book and yet no one knows what it is, to say nothing of keeping it . . . <em><strong>My spirit cannot accommodate itself to this book</strong></em> . . .<em><strong> Christ is neither taught nor known in it</strong></em> . . . Therefore I stick to the books which present Christ to me, clearly and purely . . . This is the way it has been with this book heretofore. Many have tried their hands at it. But until this very day they have also let it alone until now, especially because some of the ancient fathers held it was not the work of St. John the Apostle . . .<strong><em> For our part, we share this doubt</em></strong>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">SOURCE:&nbsp;Jaroslav J. Pelikan (ed.) and George V. Schick (transl.),&nbsp;<em>Luther's Works</em> (Philadelphia: Fortress and Concordia, 1960), 35:398-400. See also C. W. Jacobs,&nbsp;<em>Holman's Edition of Luther's Works</em>, 6:488-489. See also, <em>Penny Enclyclopedia </em>(1833) Vol. 1 at <a href="http://books.google.com/books?id=swsDAAAAYAAJ&amp;lpg=RA1-PA162&amp;ots=r2pDXHVLsH&amp;dq=carlstadt%20view%20apostle%20paul&amp;pg=RA1-PA162#v=onepage&amp;q=carlstadt%20view%20apostle%20paul&amp;f=false">162</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">COMMENT: One cannot help but note that Paul did not fit the categorization that Luther said made the writings of Peter authoritative. Paul had a "vision" on a road that others did not see or hear (depending on which version you read in Acts.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Inspired by Luther, Ulrich Zwingli similarly opposed the book of Revelation. Calvin denounced it as unintelligible and forbade his pastors at Geneva to attempt to interpret it. Calvin never did a commentary on Revelation.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">However, several of Luther's grounds to dismiss Revelation are faulty. Some prophets did mention images in visions such as Ezekiel, Daniel, and Zechariah. In fact, their writings are very similar to Revelation.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther's declaration that "Christ is neither taught nor known in it" is also patently absurd (unless one realizes it is the anti-Pauline slant of Revelation that Luther means when saying 'Christ' is not known in it). The book of Revelation begins:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">The Revelation of<em><strong> Jesus Christ</strong></em>, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of <em><strong>Jesus Christ</strong></em>, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from <em><strong>Jesus Christ, who is the faithful witness, and the first begotten of the dead</strong></em>, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:1-6)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Christ is named eighteen times in the book of Revelation. Many other times Jesus is depicted as the "Lamb of God," the name given Jesus by both John the Baptist (John 1:36) and Peter (1 Peter 1:19). .</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther moved James, Hebrews, Jude, and Revelation from their normal priority of position, and placed them at the end of the New Testament. This Luther did to signify they did not have the same status as other books in canon. In his <em>New Testament</em> table of contents, he numbered books 1-23 and then placed the four rejected ones <strong><em>without numbers</em></strong>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Tyndale used Luther's order in his English translation, as did Coverdale in 1535. The Great Bible of 1519 put Hebrews and James back in their original positions, and this is the order kept in the King James Version.</span></p>
<h3><span style="font-size: x-large; font-family: 'times new roman', times;"><strong><span style="color: #3366ff;">The Apocrypha</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Though the KJV in 1824 was revised to eliminate the Apocrypha, the twelve books of the Apocrypha were included in Luther's Bible. In the 1534 edition, he called them "books not on a level with Holy Writ and yet profitable and good to read."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">He removed all of them from the Old Testament and placed them in a special section after the Old Testament, just as he moved questionable New Testament books to the end of that collection.</span></p>
<h3><span style="font-family: 'times new roman', times;"><strong><span style="font-size: x-large; color: #3366ff;">Observations</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Is it a coincidence that three of the four books Luther believed were non-canonical for the NT -- Jude, James and Revelation -- were books that Christian scholar Renan recognized as veiled criticisms of Paul by the original apostolic church? See our <a href="/component/content/article/4-recommendedreading/140-renan.html">page</a> on Renan's book <em>St. Paul</em>.</span></p>
<h1><span style="font-size: xx-large;">Conclusion</span></h1>
<p><span style="color: #000000; font-size: large; font-family: 'times new roman', times;">As Stephen Feldman, a non-Christian, correctly observed in <em>Please Don't Wish Me A Merry Christmas</em> (NY U Press, 1998) at<a href="http://books.google.com/books?id=OgmO06LHLrIC&amp;lpg=PA315&amp;dq=Calvin%2C%20Commentaries%20on%20the%20Epistles%20o%20f%20Paul%20the%20Apostle%20to%20the%20Philippians&amp;pg=PA312#v=onepage&amp;q=Calvin,%20Commentaries%20on%20the%20Epistles%20o%20f%20Paul%20the%20Apostle%20to%20the%20Philippians&amp;f=false"><span style="color: #000000;"> 312 fn 45</span></a>:</span></p>
<p style="padding-left: 30px;"><span style="color: #000000; font-size: large; font-family: 'times new roman', times;">Luther...was downright reactionary. As discussed, Luther<em> sought to return to a Pauline</em> and Augustine<em> Christianity</em>.</span></p>
<p>&nbsp;</p>
<p>&nbsp;</p>
<hr />
<p><span style="font-size: x-large;"><strong><span style="color: #0000ff;">Study Notes</span></strong></span></p>
<p>&nbsp;</p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Further study can be done on these quotes attributed to Luther which I have not yet verified:</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">"The history of Jonah is so monstrous that it is absolutely incredible." ('The Facts About Luther, O'Hare, TAN Books, 1987) at &nbsp;202.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">"The book of Esther I toss into the Elbe. I am such an enemy to the book of Esther that I wish it did not exist, for it Judaizes too much and has in it a great deal of heathenish foolishness." (Ibid.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">"...the epistle of St. James is an epistle full of straw, because it contains nothing evangelical." ('Preface to the New Testament,' ed. Dillenberger Martin Luther: Selections From His Writings, ed. by Dillenberger, Anchor Books, 1962, p. 19.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">"If nonsense is spoken anywhere, this is the very place. I pass over the fact that many have maintained, with much probability, that this epistle was not written by the apostle James, and is not worthy of the spirit of the apostle." ('Pagan Servitude of the Church,' ed. Dillenberger, p. 352.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Luther ranked the gospels: "John records but few of the works of Christ, but a great deal of his preaching, whereas the other three evangelists record many of His works, but few of His words. It follows that the gospel of John is unique in loveliness, and of a truth the principal gospel, far, far superior to the other three, and St. Paul and St. Peter are far in advance of the three gospels of Matthew, Mark and Luke." ('Preface to Romans,' ed. Dillenberger, pp. 18-19.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">And he complained about the Book of Revelation: "to my mind it bears upon it no marks of an apostolic or prophetic character... Everyone may form his own judgment of this book; as for myself, I feel an aversion to it, and to me this is sufficient reason for rejecting it." (Sammtliche Werke, 63, pp. 169-170, 'The Facts About Luther,' O'Hare (TAN Books, 1987) at 203.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">And finally, he admitted adding the word 'alone' to Rom. 3:28 of his own volition: "If your Papist annoys you with the word ('alone'), tell him straightway, Dr. Martin Luther will have it so: Papist and ass are one and the same thing. Whoever will not have my translation, let him give it the go-by: the devil's thanks to him who censures it without my will and knowledge. Luther will have it so, and he is a doctor above all the doctors in Popedom." (Amic. Discussion, 1, 127,'The Facts About Luther,' O'Hare (TAN Books, 1987) at 201.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">&nbsp;On Swan's effort to defend Luther's position on canon, see <a href="http://tquid.sharpens.org/Luther_%20canon.htm">Luther's View of the Canon of Scripture</a>.</span></p>
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<h1><span style="font-size: 18pt;">Council of Nicea of 325 AD</span></h1>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Overview</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Prior to 325 AD, and the decision at the Council of Nicea, the church taught what Jesus taught about Himself: Jesus was a man indwelled by the Father. (John <a href="http://www.biblegateway.com/passage/?search=John%2014:10-11&amp;version=KJV">14:10-11</a>.) Jesus transformed into the Son of God at His baptism, as the gospels of Matthew and Luke originally read. (See our <a href="/component/content/article/16-hebrew-matthew/235-hebrew-matthew-baptismal-account.html">link</a> "Hebrew Matthew Baptismal Account.")</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Jesus' Divinity derived from the full presence of God-the-Father which in Hebrew translates as "Divinity." Jesus repeatedly said the Father dwells in Him. (John<a href="http://www.biblegateway.com/passage/?search=john%2014:10-11&amp;version=ASV"> 14:10-11</a>.) The Word (<strong><em>LOGOS</em></strong>) &nbsp;was God and became flesh. This meant the word (logos) <strong><em>dwelling in Jesus</em></strong> became flesh when the Word came upon Jesus and beget him as the Son of God. (John <a href="http://www.biblegateway.com/passage/?search=john%201:14&amp;version=ASV">1:14</a>.) Jesus said specifically the "<strong><em>logos is not mine</em></strong>, but the Father's who sent me." (John <a href="http://www.biblegateway.com/passage/?search=John%2014:24&amp;version=ASV">14:24</a>.) Nor was Jesus ever said to be the "eternal" Son of God. The 4th century "eternal Son of God" doctrine&nbsp;</span><span style="font-size: 18pt; font-family: 'times new roman', times;">ran afoul of the original baptismal accounts in the gospels which were quoted repeatedly by the early patristic writers of the church [100-325 AD] that God told Jesus in a voice from heaven that "this day I have begotten thee." (See our article, "<a href="/component/content/article/4-recommendedreading/189-correct-christology.html">The Correct Christology</a>.") (No wonder these words "this day I have begotten thee" which Yahweh quoted from the Messiah-Psalm 2 were removed from the baptismal accounts sometime after the Nicea Council of 325 A.D.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But in 325 AD when an emperor named Constantine -- legally Pontifex Maximus over all religions of the Empire -- saw Jesus as a means to sell his favorite pagan deity of Sol Invictus (see below), Constantine seized the opportunity of setting up a church council to change the original beliefs of the church about Jesus. Constantine as Pontiff Maximus began in 324 AD to set up this council, professing publicly for the first time to have had seen an appearance of Jesus over 12 years earlier -- prior to the battle at the Milvian bridge of 312 AD. See our <a href="/component/content/article/4-recommendedreading/245-contantines-damage-to-christianity.html">link</a>. He insisted his intentions in setting up the council were fully sympathetic to Christianity. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, at Nicea, Constantine used a dirty trick to keep the Roman pontiff away and due to his absence Constantine proclaimed Jesus to be God separate from the Father by virtue of sharing "substance" with God-the-Father, and thus being "very God" Himself. This was a minority view at odds with Jesus' words that the "Father [is]<strong> the only true God</strong>." (John 17:3.) </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Predictably, the Roman pope Sylvester never signed the articles of Nicea despite a ten year opportunity to do so before&nbsp;</span><span style="font-size: 18pt; font-family: 'times new roman', times;">he died</span><span style="font-size: 18pt; font-family: 'times new roman', times;">. The articles only had Constantine's authority as Pontifex Maximus to seal them as binding on the whole church. By legal threat of death and banishment at the council, all but two bishops at the council signed consent. See our <a href="/component/content/article/4-recommendedreading/245-contantines-damage-to-christianity.html">link</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Now in Constantine's conception, Jesus was being exalted further so as to be identical to the god Sol Invictus. Constantine clearly believed in this deity Sol Invictus who was not only a god himself but also the son of the god Horus -- a father god of paganism. See our <a href="/component/content/article/4-recommendedreading/245-contantines-damage-to-christianity.html">link</a>. Constantine could now worship Sol Invictus under the name of Jesus. By exalting Jesus to the <strong><em>same nature</em></strong> as Sol Invictus, Constantine knew no one would find fault with his paganism being wrapped in Christianity. (See below.) Indeed, there is no doubt this is precisely what Jesus meant to Constantine: Sol Invictus. To complete this pagan connection, Jesus's nature -- the Christology of Jesus -- had to be altered by <strong><em>exalting it to fit Sol Invictus in every way</em></strong>. Thereby, Constantine portrayed Jesus in an idolatrous way which Tertullian warned about in 200 AD. (See our link "<a href="/component/content/article/4-recommendedreading/208-exaltation-that-turns-idolatrous.html">An Exaltation That Went Too Far</a>.")</span></p>
<h3><span style="color: #0000ff; font-size: 18pt;">Prior Conception of Jesus</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Tertullian in the 200s, the major voice of early Christianity, wrote what was the true rule of faith and proper Christology:</span></p>
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<p class="gtxt_body" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The&nbsp;<span class="gstxt_hlt">rule </span>of&nbsp;<span class="gstxt_hlt">faith, </span>indeed, is altogether one, alone immoveable and irreformable; the&nbsp;<span class="gstxt_hlt">rule, </span>to wit, of believing in<em><strong> one only God omnipotent, the Creator of the universe</strong></em>, and <strong><em>His Son Jesus Christ</em></strong>, born of the Virgin Mary, crucified under Pontius Pilate, raised again the third day from the&nbsp;dead, received in the heavens, sitting now at the right [hand] of the Father, destined to come to judge quick and dead through the resurrection of the flesh as well [as of the spirit]. (Tertullian, <em>On The Veiling of the Virgins</em> Ch. 1, in Tertullian,&nbsp;<em>The writings of Quintus Sept. Flor. Tertullianus</em> (1870) Volume 3 at <a href="http://books.google.com/books?id=Q-MYAAAAYAAJ&amp;dq=tertullian%20veiling%20of%20the%20virgins%20rule%20of%20faith&amp;pg=PA154#v=onepage&amp;q&amp;f=false">154</a>.)</span></p>
<p class="gtxt_body"><span style="font-size: 18pt; font-family: 'times new roman', times;">There is nothing in this about Jesus being himself God, the creator, or of the very substance of God. Rather, God is disjoined from Jesus, and kept distinct. God is God, and Jesus is the Son of God. Tertullian battled vigorously the Marcionites who claimed Jesus was not truly a man, but God Himself. Tertullian said this was docetism -- the heresy identified by Apostle John in his epistle as the message of the Anti-Christ himself. See our article "<a href="/component/content/article/4-recommendedreading/189-correct-christology.html">The Correct Christology</a>."</span></p>
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<h3><span style="color: #0000ff; font-size: 18pt;">Cause of Conflict That Gave Constantine The Opportunity To Deify Jesus The Man</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In 306 AD., Bishop Arius in the Antioch region insisted Jesus was not co-eternal with God, relying upon Paul's statement in Col. 1:15 that Jesus was the "first-born of creation." (For discussion on the Arian controversy, see "<a href="/component/content/article/4-recommendedreading/104-flawedchristologyofpaul.html">Paul's Flawed Christology</a>.")</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Based upon this, Arius insisted Jesus could not be God.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Arius could also cite many other proofs from Paul. Paul repeatedly <strong><em>denied</em></strong> Jesus was God although everyone today ignores these verses. For example, Paul says in 1 Cor.&nbsp;<a href="http://www.biblegateway.com/passage/?search=1%20Corinthians%208:6&amp;version=NIV">8:6</a> "yet for us there is&nbsp;<em><strong>but one God, the Fathe</strong></em><em><strong>r</strong></em>, from whom all things came and for whom we live; and there is but&nbsp;<em><strong>one Lord, Jesus Christ..." </strong><span style="font-style: normal;">In</span> </em>1 Cor.&nbsp;<a href="http://www.biblegateway.com/passage/?search=1%20cor.%2011:3&amp;version=ASV">11:3</a>, Paul says&nbsp;"the head of every man is Christ, the head of woman is man, and the<strong><em> head of Christ is God.</em></strong>" Just as Paul did not mean I become Christ by Jesus being my head, nor could Paul have meant Jesus becomes God by God being His head. Paul obviously means Christ is our Lord just as Paul means the Lord over Christ is God.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And most clearly, Paul says in one passage that Jesus is NOT God. This begins with 1 Corinthians 15:28: "And when all things shall be subdued unto him [<em>i.e.</em>, Jesus], then shall the Son also himself<strong><em> be subject unto him [i.e., God the Father] </em></strong>that put all things under him, that <strong><em>God</em></strong> may be all in all." This is in accord with 1 Cor. 15:24: "Then the end will come, when he [<em>i.e.</em>, Jesus]&nbsp;hands over the kingdom to God the Father after he has destroyed all dominion, authority and power." And verse 28 is led into by this clarifying verse: "Now when it says that 'everything' has been put under him, it is clear that this&nbsp;<strong><em>does not include God himself</em></strong>, who put everything under Christ." (1 Cor.&nbsp;<a href="http://biblos.com/1_corinthians/15-27.htm">15:27</a>.) Hence, Paul just said Jesus is not God, for when "everything" is put under Christ, Paul clarifies that he does not mean "God" is put under Jesus, but it is the other way around.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, Arius was on firm ground that Paul in Col. 1:15 meant Jesus was a created being who was Himself not God.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, Alexander Athanasius in Egypt insisted Jesus was an eternal being, and thus Jesus was God. Athanasius, however, did not claim Jesus was of the same substance of the Father which was the pagan concept that Constantine imposed at Nicea. It is a pagan concept because God is a spirit, and has no substance.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Arius and Athanasius had a dispute on whether Jesus was a man or God. Emperor Constantine as Pontifex Maximus -- chief priest over every religion at Rome -- at first thought this was an insignificant dispute, and asked the disputants to cease the debate. He wrote the following letter to each:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine the Victor, Supreme Augustus, to Alexander and Arius...How deep a wound has not only my ears but also my heart received from a report that divisions exist among yourselves...Having inquired carefully into the origin and foundation of these differences, I find their cause to be of a <strong><em>truly insignificant nature</em></strong>, quite unworthy of such bitter contention. (John Julius Norwich, <em>Byzantium: The Early Centuries</em> (Knopf: 1989) at <a href="http://books.google.com/books?ei=P1KbTJa5MoOenweOrOwr&amp;ct=result&amp;id=aWMbAAAAYAAJ&amp;dq=constantine+the+victor+insignificant+nature&amp;q=insignificant+nature#search_anchor">53</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine was thus oblivious at first to the profound difference between Paul's view in Col. 1:15 (repeated by Arius) that Jesus was the "first begotten" of creation and hence not conceivably God, and those who instead made Jesus into an eternal God distinct from the Father but One in purpose and function.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Unfortunately <strong><em>forgotten at that time was Christ's own explanation of his Divinity </em></strong>-- that He was simply <em><strong>indwelled by God-the-Fathe</strong></em>r. Hence, these two theologians -- Arius and Alexander Athanasius --- presented a false set of only two choices. The issue now became whether Paul was correct that Jesus was not eternal, as stated in Col. 1:15-16, and hence not God, or whether Jesus Himself was an eternal being because He was God. To repeat, the correct Christology from Christ's own lips, not Paul's, was being ignored. See our webpage on <em><a href="/component/content/article/4-recommendedreading/189-correct-christology.html">The Correct Christology</a></em>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But then Constantine decided to intervene, probably seeing an opportunity to decide what he ended up doing at Nicea. Constantine </span><span style="font-size: 18pt; font-family: 'times new roman', times;">called a meeting at Nicea in Turkey. This was obviously so the Christian disabled pope of Rome could not come, who, unsurprisingly never signed approval of the decisions at Nicaea. See <a href="/component/content/article/4-recommendedreading/245-contantines-damage-to-christianity.html">link</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Schaff, the Christian historian, quotes Eusebius of Caesarea describing the scene which depicts Constantine as the clear decision-maker at the Council of Nicea of 325 AD -- clearly playing his legal role as Pontifex Maximus:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The moment the approach of the emperor was announced by a given signal, they all rose from their seats, and the<em><strong> emperor appeared like a heavenly messenger of God</strong></em>, covered with gold and gems, a glorious presence, very tall and slender, full of beauty, strength, and majesty. With this external adornment he united the spiritual ornament of the fear of God, modesty, and humility, which could be seen in his downcast eyes, his blushing face, the motion of his body, and his walk. When he reached<em><strong> the golden throne prepared for him</strong></em>, he stopped, and sat not down till the bishops gave him the sign. And after him they all resumed their seats.&rdquo; &nbsp;(Schaff, <em>History of the Christian Church </em>Vol. III, section <a href="http://www.ccel.org/ccel/schaff/hcc3.iii.xii.iv.html">120</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">All we have to go on are the later decrees -- there were no other records kept of the Nicene Council. As Schaff recounts:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">[There are supposed numerous accounts of the events of Nicea:] [t]he twenty Canones, the doctrinal Symbol, and a Decree of the Council of Nicaea, and several Letters of bishop Alexander of Alexandria and the emperor&nbsp;<span id="iii.xii.iv-p5.1" class="name">Constantine</span> (all collected in Greek and Latin in <em>Mansi: Collect. sacrorum Conciliorum</em>, tom. ii. fol. 635&ndash;704). Official minutes of the transactions themselves were not at that time made; <strong><em>only the decrees as adopted were set down in writing and subscribed by all </em></strong>(comp. Euseb. Vita Const. iii. 14). All later accounts of voluminous acts of the council are <strong><em>sheer fabrications</em></strong>. (Schaff, <em>id.</em>, at section <a href="http://www.ccel.org/ccel/schaff/hcc3.iii.xii.iv.html">120</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, when Constantine sat down on his throne, it was &nbsp;he who decided the dispute as his legal right as Pontifex Maximus over every religion at Rome. Hence, it was at this point in Christian history that a decision was made by Constantine on the nature of Christ that influenced all subsequent views of Jesus Christ.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The final decision was Bi-Deity: Jesus was co-equal and co-eternal with God the Father -- "very God very God" -- "being of the same <strong>substance</strong> as the Father." Jesus thus became God-the-Son, and no longer was the Son-of-God simply indwelled by the Father/Logos, as Jesus Himself had claimed.</span></p>
<h3><span style="color: #0000ff; font-size: 18pt;">What was Constantine's view of Christ going into this Nicene Conference of 325 AD?</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Because many know Constantine influenced and directed the Nicene decision, they try to portray Constantine as a true Christian. But this is a myth built on Constantine's claim in 324 that he saw a vision of Christ near 312 AD prior to a battle. Constantine claimed Christ gave him the victory -- as if Christ would side with a secular ruler whose military victory entailed bringing the head of his decapitated co-emperor (his brother-in-law) with dripping blood on a lance back to Rome. This would mean Jesus also endorsed an unconstitutional end to the two-consul principle of Roman law that was a check-and-balance to prevent a dictatorship of a single emperor. Would the true Jesus side with Constantine's killing a lawful co-consul to establish dictatorship?</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine in fact was a sun-worshipper of the Sun-god Sol Invictus who came to Rome in the 200s as "Baal." See our <a href="/component/content/article/4-recommendedreading/245-contantines-damage-to-christianity.html">link</a> on proof Constantine was spoofing us that he was&nbsp;</span><span style="font-size: 18pt; font-family: 'times new roman', times;">a Christian. </span></p>
<p><strong><span style="font-size: 18pt; font-family: 'times new roman', times;">Sol Invictus</span></strong></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span><span style="font-size: 18pt; font-family: 'times new roman', times;">The god known as Sol Invictus began as a religion at Rome which was founded by a prior emperor who had been born in Syria. This emperor --&nbsp;Varius Bassianus &mdash; had previously brought the Sun-god Baal to Rome during the period 217-222 A.D. This Baal was then also initially known at Rome as El-Gabal aka Elagabalus. The mythology of this Sun-God was that his mother was Isis (Ishtar) / Eostre (Celtic name) who mated on March 25th with Horus and produced each year the birth of the Sun-God nine months later on December 25th. In other words, every year, the Sun-God was reborn on December 25th -- which date coincides with the winter solstice whence every day thereafter the Sun gets closer to earth. (Hence, this was the mythological birthday of the Sun-God.) Later, Elagabalus was typically simply known as Sol Invictus, <em>i.e.</em>, the Unconquered Sun.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, Constantine was willing to allow his favored pagan deity to be called Jesus -- giving a Christian veneer to his idol-worship, as we shall see below. To further cement this, as Constantine clearly wanted his Sun-God worshipped under the name of Jesus, Constantine at Nicea exalted Jesus's nature from Son of Man with Divinity abiding into an independent-mind who is God the son of a Father who was also God just as Sol Invictus was portrayed. Constantine also transformed the sabbath rest of Christians from Sabbath to Sun-day -- the day of worship of Sol Invictus - the day of the Invincible Sun. It was not to honor the Lord's Day, but to honor Sol Invictus on his day of Sun-day because in Constantine's pagan beliefs Jesus was the Sun-god Baal aka Sol Invictus. This is detailed below.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To uncover this is the true origin of the Bi-Deity solution at Nicea in 325 AD, let's look at the cult of Sol Invictus at Rome prior to and during Constantine's reign.</span></p>
<p><span style="color: #800080; font-size: 18pt;"><strong>An Emperor Brings Sol Invictus (Baal of Syria/Phoenecia) To Rome</strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Since 273 A.D., Rome worshipped a special god on December 25th. It was chosen as the birthday of a god that a Roman emperor born in Syria &mdash; Varius Bassianus &mdash; had previously brought to Rome in 217-222 A.D. This god was Baal also known as El-Gabal aka Elagabalus. (The celebration of Jesus's birthday on Dec. 25th would first take place in 354 AD, as discussed below.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Baal-Sun-god cult languished after Varius&rsquo; death. This changed in 270 AD due to Aurelian. He was a Roman Emperor whose mother was a priestess of the Sun-God (Baal) at Tyre in Phoenicia. &ldquo;As to his mother, Callicrates of Tyre, by far the most learned writer of the Greeks, says that<strong><em> she was a priestess</em></strong> of the temple of<strong><em> his own Sun-god in the village</em></strong> in which his parents lived.&rdquo; Aurelian (quote attributed to him by Flavius Vopiscus - 305-337AD). See <a href="http://www.tertullian.org/rpearse/sol_invictus.htm">http://www.tertullian.org/rpearse/sol_invictus.htm</a></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In 270 A.D., Aurelian became emperor of Rome.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In about 273 A.D., Emperor Aurelian (214-275 A.D.), &ldquo;an ardent worshipper of the<strong><em> Syrian sun-god Baal</em></strong>,&rdquo; inaugurated celebrations of the Sun-god&rsquo;s birthday on December 25th. (Clement A. Miles, <em>Christmas in Ritual and Tradition</em> (1912) at <a href="http://books.google.com/books?id=3y1L0HN-0GYC&amp;lpg=PA1&amp;dq=christmas%20in%20ritual%20and%20tradition&amp;pg=PA24#v=onepage&amp;q&amp;f=false">24</a>.) This god Baal was then packaged to Romans with an appropriate Latin name -- Sol Invictus. The Unconquered Sun.</span></p>
<p><span style="font-size: 18pt;"><img src="/images/stories/JWOBook/sol-chariot.jpg" alt="sol-chariot" width="200" height="103" /><span style="font-family: 'times new roman', times;">The Roman coin on the left from 276 AD helps us associate the Baal brought back from Phoenicia to Rome as the same Baal Sun worship that emerged at Jerusalem which is mentioned in the Bible. The coin itself is inscribed <strong><em>Sol Invictus</em></strong> with an image of the Sun-God with a ray-like crown who guides his <em><strong>chariot of horses</strong></em>. This "Baal" of Phoenicia which the Emperor brought to Rome was depicted in a manner that has an uncanny similarity to a reference found in the Bible about sun-worshippers at the Temple of Jerusalem. In <a href="http://bible.cc/2_kings/23-11.htm">2 Ki 23:11</a> we read: "And he took away the <strong><em>horses</em></strong> that the kings of Judah had <strong><em>given to the sun</em></strong>, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the <strong><em>chariots of the sun with fire</em></strong>." </span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, the Baal of Rome known as Sol Invictus is the same Baal-sun-god found to be an idolatrous practice at the footsteps of the Temple of Jerusalem centuries earlier.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Next, the celebration of the Sun-God's birthday on December 25th took on the official name of <strong>Birthday of the Unconquered Sun</strong> (Lat. &ldquo;Dies Natalis <em><strong>Solis Invicti</strong></em>.&rdquo;) (&ldquo;Sol Invictus,&rdquo; <a href="http://en.wikipedia.org/wiki/Sol_Invictus">http://en.wikipedia.org/wiki/Sol_Invictus</a> (accessed 12/16/08).)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To revive the moribund worship of Baal as &ldquo;sun-God&rdquo; that had been languishing, in 273 the Emperor Aurelian built a new Temple at Rome &ldquo;probably erected<em> </em><em><strong>where St. Peter&rsquo;s now stands</strong></em>&rdquo; to the Invincible Sun (Sol Invictus). (R.M. Johnston, <em>The Holy Christian Church From Its Remotest Origins To The Present Day</em> (Boston &amp; N.Y.: Houghton Mifflin, 1912) at <a href="http://books.google.com/books?id=e4kXAAAAYAAJ&amp;dq=The%20Holy%20Christian%20Church%20From%20Its%20Remotest%20Origins%20To%20The%20Present%20Day&amp;pg=PA121#v=onepage&amp;q&amp;f=false">121</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">He enlisted a special order of priests of the Sun. Aurelian also restored &ldquo;the temple of Malachbel (Baal) (the Sun-god) at Palmyra [in central Syria], and interpreted its deity [<em>i.e</em>., Baal] as a form of the Sol Invictus.&rdquo; (Michael Grant,&nbsp;<em>The Collapse and Recovery of the Roman Empire</em> (London: Routledge, 1999) at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA51#v=onepage&amp;q&amp;f=false">51</a>.)</span></p>
<div><span style="font-size: 18pt;"></span></div>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Aurelian vigorously spread this Eastern religion at Rome. While other gods were not specifically abolished, Aurelian believed the sun-God (Baal) should be the god &ldquo;<strong><em>at the head of the Pantheon</em></strong>&rdquo; of gods. (Michael Grant,&nbsp;<em>The Collapse and Recovery of the Roman Empire</em> (London: Routledge, 1999) at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA51#v=onepage&amp;q&amp;f=false">51</a>.)</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">&ldquo;Emperor Aurelian came to Homs to make offerings to <strong><em>Baal </em></strong>prior to his defeat of Queen Zenobia. Aurelian attributed his success to the sun god&rsquo;s intervention and went on to build a temple to the <strong><em>Sol Invictus</em></strong> (&lsquo;Invincible Sun&rsquo;) in Rome, raising Baal once again to the status of an official religion.&rdquo; (Ivan Mannheim, <em>Syria &amp; Lebanon Handbook</em> (2001) at<a href="http://books.google.com/books?id=t9LHVdWLc7gC&amp;lpg=PP1&amp;dq=mannheim%20syria%20lebanon%20handbook&amp;pg=PA205#v=onepage&amp;q&amp;f=false"> 205</a>-206.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Roman citizens came to view the &ldquo;Sun&rdquo; god as the &ldquo;universal deity.&rdquo; (Dean Milman, <em>History of Christianity</em> Vol. II, bk. II, ch. IX, referenced in Henry Donald Maurice Spence-Jones, <em>Early Christianity and Paganism </em>(Casell, 1902)&nbsp;at <a href="http://books.google.com/books?id=2vRBAAAAIAAJ&amp;dq=dean%20milman%20universal%20deity&amp;pg=PA408#v=onepage&amp;q=dean%20milman%20universal%20deity&amp;f=false">48</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The ceremonies attached to the worship of the Sun-god Baal was the sacrifice of children to the deity. &ldquo;[T]hese public ceremonies included human sacrifices of small children....&rdquo; (Susan K. Roll, <em>Toward the Origins of Christmas</em> (Netherlands 1995) at 112 fn. 19.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">On December 25th specifically, there was always a great civic festivity with thirty-five chariot races in honor of the Sun-god Baal. (<em>Id.</em>, at<a href="http://books.google.com/books?id=6MXPEMbpjoAC&amp;lpg=PP1&amp;dq=roll%20Toward%20the%20Origins%20of%20Christmas&amp;pg=PA113#v=onepage&amp;q=sacrifices&amp;f=false"> 113</a>.) (We shall see that Sol Invictus is typically depicted as a charioteer.)</span></p>
<p><span style="font-size: 18pt;"><strong>Constantine Equates the god Sol Invictus With Jesus</strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Subsequent to his so-called conversion to Christianity, Constantine&nbsp;the Great (274-337 A.D.) showed decisive favor for the worship of the Sun-god (who was Baal from Phoenicia, and apparently Baal of the Bible). &ldquo;Constantine ... <em>revered the Sun</em>, like his forebears before him in their Sun-worshipping Balkans&rdquo; and &ldquo;Constantine the Great began&rdquo; in 309 A.D. &ldquo;his<strong><em> vast homogenous series of coinages inscribed SOLI INVICTO&nbsp;COMITI</em></strong>....&rdquo; (Michael Grant,<em>The Collapse and Recovery of the Roman Empire </em>(London: Routledge, 1999) at<a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA51#v=onepage&amp;q&amp;f=false"> 51</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">These coins had Constantine's image on one side, and on the reverse Soli Invicto Comiti, <img src="/images/stories/JWOBook/soli-invicto-constantine.jpg" alt="soli-invicto-constantine" width="200" height="101" style="float: right;" />meaning "Sol (Sun), Invincible, Comrade (of Constantine)." Sol Invictus is depicted as the sun-god with a rayed solar crown. One hand gives a blessing and the other holds a globe.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine's coinage to honor Sol Invictus was a &ldquo;huge scale operation unmistakably intended to implant an idea in the minds of the population of the empire.&rdquo; (Grant,&nbsp;<em>id.</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA51#v=onepage&amp;q&amp;f=false">51</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Incidentally, compare the scudo from 1698 of Pope Innocent XII which depicts <img src="/images/stories/JWOBook/1698scudo.jpg" alt="1698scudo" width="200" height="102" style="float: right;" />an identical image of Sol Invictus as Christ -- with a rayed solar crown, and one hand giving a blessing and the other holding a globe.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">When Constantine later claimed victories due to Jesus, he had Jesus <strong><em>depicted as the Sun God</em></strong> (Baal) in a mosaic still visible in Rome. &ldquo;Undernearth Saint Peter&rsquo;s... there is<strong><em> a mosaic in which&nbsp;Jesus&nbsp;is depicted as the Sun-god</em></strong>.&rdquo; Grant, <em>id.</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA52#v=onepage&amp;q&amp;f=false">52</a>. This is admitted in the <em>New Catholic Encyclopedia</em> (1967) in its article &ldquo;Constantine the Great&rdquo; in which we read: &ldquo;Besides, the<strong><em> Sol Invictus had been adopted by the Christians</em></strong> in a Christian sense, as demonstrated in the Christ as Apollo-Helios [i.e., Apollo-Sun] in a mausoleum (c. 250) <strong><em>discovered beneath St. Peter&rsquo;s in the Vatican</em></strong>.&rdquo; (Quoted in http://en.wikipedia.org/wiki/ Sol_Invictus.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Why at St. Peter's? Remember, this was the Temple to Sol Invictus at Rome since 273 AD as mentioned before. Then who was responsible for making Jesus worshipped as Sol Invictus as depicted in the mosaic found under St. Peter's? The answer is obvious: Constantine. We learn from <em>Sacred Sites</em>: "Originally<strong><em> founded by</em> <em>Constantine in 324</em></strong>, St. Peter's Basilica was rebuilt in the 16th century by Renaissance masters...." (<a href="http://www.sacred-destinations.com/italy/rome-st-peters-basilica">link</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In other words, the Temple to Sol Invictus -- the god whom Constantine worshipped -- was 'converted' in 324 AD by Constantine into a Temple where Christians would be told they are worshipping Christ. However, this was trickery. As the next proof reveals, Sol Invictus was still the deity worshipped in this Temple, but now Jesus was portrayed as Sol Invictus.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Visual Proof The Jesus Of Constantine Was Actually Sol Invictus</strong>: The visual proof is worth a 1000 words. On the right is a mosaic found in the Vatican grottoes under St. Peter's Basilica <img src="/images/stories/JWOBook/vatican-grotto-mosaic-sm.jpg" alt="vatican-grotto-mosaic-sm" width="100" height="132" style="float: right;" />at the Sol Invictus Temple adopted by Constantine in 324 AD. On the vaulted ceiling of the tomb of the Julii (also known as "Mausoleum M"), it depicts Christ as the sun-god Helios / Sol Invictus riding in his&nbsp;chariot. The two left horses were destroyed when the hole was made to enter the tomb. Other mosaics in this Christian tomb depicted Jonah and the whale, the good shepherd carrying a lamb, and fishermen. This 'Jesus depicted as the Sun-God' is the mosaic to which Grant made reference. (Grant, <em>supra</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA52#v=onepage&amp;q&amp;f=false">52</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">When St. Peter's was built on the place in the 1500s where the Sun-God temple was built, the church apparently allowed certain features of Sun-worship to remain. This proves the Christians of Constantine's time who drew this mosaic above indeed were duped to worship a pagan god -- Baal from the Middle-east -- under the guise Jesus was Sol Invictus. Specifically, in front of the Vatican is an obelisk inside of a sun-wheel that represented the Sun-God image used in Hazor Israel. For further discussion by another website, see<a href="http://www.hol.com/~mikesch/wheel.htm"> Pagan Sun Worship and Catholicism</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #800080;"><strong>Edict of Milan</strong></span>. In 313 AD, in the Edict of Milan, Constantine gave full tolerance to Christianity and pagan religions like Sol Invictus. The decree reads in part:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">the reverence paid to the Divinity merited our first and chief attention, and [we two emperors] that it was proper that the Christians and&nbsp;<strong>all others should have liberty to follow that mode of religion which to each of them appeared best</strong>; so that that God who is seated in heaven, might be benign and propitious to us, and to every one under our government. (Berefsford Kidd,&nbsp;<em>Documents Illustrative of the History of the Church</em> (Society for promoting Christian knowledge, 1920)&nbsp;at&nbsp;<a href="http://books.google.com/books?id=9Y8NAAAAIAAJ&amp;dq=edit%20of%20milan%20liberty%20to%20follow%20that%20mode%20of%20religion&amp;pg=PA234#v=onepage&amp;q&amp;f=false">234</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, paganism was not banished by Constantine, but instead all religious beliefs were tolerated.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine&rsquo;s &lsquo;conversion&rsquo; to Christ was at best therefore in his mind done by equating Jesus with the Sun-god (Baal). Constantine claimed in his so-called conversion that when he was looking up at the Sun he saw the Cross. Later that night he had a dream. He claimed he saw the &ldquo;<strong><em>Sun-god</em></strong>&rdquo; or Christ or himself. (Paul Dehn Carleton, <em>Concepts: A Prototheist Quest for Science-Minded Skeptics of Catholic, and other Christian, Jewish and Muslim Backgrounds</em> (Michigan: Carleton House, 2004) at <a href="http://books.google.com/books?id=_27TPPS9W-4C&amp;lpg=PP1&amp;dq=Concepts%3A%20A%20Prototheist%20Quest%20for%20Science-Minded%20Skeptics%20of%20Catholic%2C%20and%20other%20Christian%2C%20Jewish%20and%20Muslim%20Backgrounds&amp;pg=PA24#v=onepage&amp;q&amp;f=false">24</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, later when he erected the Arch of Constantine in 315 AD to commemorate the victory at Milvian Bridge, all the old gods were still present -- including the winged goddess of Victory. &nbsp;But he also represented himself as sitting between &ldquo;the Sun and the moon, and the <strong><em>victory-giving figure is the Sun-god,</em></strong>&nbsp;whose statuettes are carried by the army&rsquo;s standard bearers.&rdquo; (Grant, <em>supra</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA52#v=onepage&amp;q&amp;f=false">52</a>-<a href="http://books.google.com/books?id=-tyXTeNyiE0C&amp;lpg=PP1&amp;dq=grant%20collapse%20and%20recovery%20roman&amp;pg=PA53#v=onepage&amp;q&amp;f=false">53</a>.). Jesus was missing. No Chi Rho either. Obviously, the events at Milvian Bridge of Christ's appearance were myths propagated later to win over &nbsp;Christians to his paganized Jesus pronounced at Nicea. Simka's History Channel special interviews an antiquities professor while they are craned to take close up looks at the Arch of Constantine, leaving no doubt of Constantine's fraud on Christians. See this <a href="https://youtu.be/TY1_sYnr0gE">You Tube</a>. See our discussion at this <a href="/component/content/article/4-recommendedreading/245-contantines-damage-to-christianity.html">link</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, again, scholars now recognize, Constantine worshipped the sun-God, and simply gave him the name of Jesus at one point for our gullible consumption.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In further devotion to the Sun-god, in 321 A.D., Constantine &ldquo;instituted the weekly <strong><em>Day of the Sun</em></strong> [dies Solis] as a recognized civil holiday.&rdquo; (Susan K. Roll, <em>The Origins of Christmas</em> (The Netherlands 1995) at <a href="http://books.google.com/books?id=6MXPEMbpjoAC&amp;lpg=PP1&amp;dq=roll%20origins%20of%20christmas&amp;pg=PA115#v=onepage&amp;q&amp;f=false">115</a>.) This is the origin of our Sun-day.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">It was the official Roman &ldquo;day of rest.&rdquo; (<a href="http://en.wikipedia.org/wiki/Sol_Invictus">http://en.wikipedia.org/wiki/Sol_Invictus</a> (accessed 12/16/08).)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The decree ran: &ldquo;On the venerable <strong><em>day of the Sun</em></strong> let the magistrates and people residing in cities rest, and let all workshops be closed.&rdquo; <a href="http://en.wikipedia.org/wiki/Sol_Invictus">http://en.wikipedia.org/wiki/Sol_Invictus</a> (accessed 12/16/08).</span></p>
<p>&nbsp;</p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The word "venerable" means WORSHIP-worthy.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This was also the first use of a seven-day week in the Roman calendar. (<em>Journal of Calendar Reform</em> (September 1953) at 128 fn.) The first day of the week, and most important, was Sun-Day in honor of Sol Invictus/Baal. The six other days were all names of a pagan god whose names were given from the planets who served the god Sol Invictus. The seventh day of the week - called Saturday (not Sabbath-day) -- represented the god and planet Saturn which is furthest from the Sun and likewise on the calendar was day seven -- the furthest day from Sun-Day -- day one. (Arthur Weigall, <em>Paganism in our Christianity</em> (Kessinger, 2003) at <a href="http://books.google.com/books?id=xbugq_gpR2AC&amp;lpg=PP1&amp;ots=6Rfya-BVaF&amp;dq=eucharist%20paganism&amp;pg=PA231#v=onepage&amp;q=eucharist%20paganism&amp;f=false">231</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The pagan names of the&nbsp;seven days aimed to erase Sabbath and the Lord's Day by Constantine. They were resisted by most of the Western world. For example, in Western European romance languages, Sabbath is still the name for Saturn's Day which Constantine tried to impose instead as its name. Also, in the same nations, Sun-Day is typically still called "The Lord's Day." A strenuous battle must have been going on by people refusing to use pagan names in place of Sabbath &amp; the Lord's Day. (For the details and citations on this, see "<a href="/component/content/article/4-recommendedreading/33-sabbathcommand.html">The Sabbath Command</a>.") Only England firmly paganized its language to describe Sabbath now as Satur-Day; it also accepted Sun-Day in place of the Lord's Day.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The one thing that Rome did accomplish with a calendar was explained by the&nbsp;<em>Journal of Calendar Reform. </em>This is a journal dedicated to the study of calendars, and advocates a single world calendar to replace the current system. In 45 B.C., the 12 months, 365 day system was first employed in Rome, at the suggestion of an Egyptian scientist named Sosigenes.&nbsp;<em>Id</em>. This has now become almost universally accepted.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Now Constantine's change had the advantage of promoting a single day of rest and worship for the Sun-worshippers and the Christians under Rome's influence.&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Under Constantine, Christians were then compelled to<em> <strong>stop worshipping/resting on Saturday</strong></em>, and were forced to<strong><em> only rest on the day of the Sun-God</em></strong>. Eusebius in his commentary on Psalms explains what happened (although he speaks well of this syncretic abolition of Sabbath):</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"And all things that were duty to do on the Sabbath, these <strong><em>we have transferred</em></strong> to the Lord's day, as more appropriately belong to it, because it has precedence and is first in rank, and<em><strong> more honorable than the Jewish sabbath</strong></em>." (Robert Cox, <em>Sabbath Literature</em> (1865) Vol. I at <a href="http://books.google.com/books?id=DJIIAAAAQAAJ&amp;dq=cox%2C%20sabbath%20literature%20we%20have%20transferred%20to%20the%20lord's%20day&amp;pg=PA361#v=onepage&amp;q&amp;f=false">361</a>.) See also, Robert Cox, <em>Literature of the Sabbath Question</em> (1865) at<a href="http://books.google.com/books?id=DJIIAAAAQAAJ&amp;dq=cox%2C%20sabbath%20literature&amp;pg=PA363#v=onepage&amp;q=jewish%20sabbath&amp;f=false"> 363</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, Christians conformed to the abolition of Sabbath as the day of rest from an Emperor who overtly chose a special day to honor his Sun-God whom he patronized as being identical to Jesus. &nbsp;Constantine's compulsion upon all faiths to rest to honor the "venerable" -- worship worthy - Sun had nothing to do with Jesus. See You Tube&nbsp;</span><span style="font-family: 'times new roman', times;"></span><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://youtu.be/w-zrKnynGrc">Pagan Changes by Constantine</a></span></p>
<h3><span style="color: #0000ff; font-size: 18pt;">Side-Note on Origin of Christmas</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The final coup d'grace is when Christians in the Roman Empire were first told in 354 AD to celebrate a birthday for Christ on the identical day -- December 25th -- that the Romans were celebrating the birthday of Baal aka Sol Invictus. The&nbsp;<em>World Book Encyclopedia</em> explains:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Christmas...In 354 A.D., Bishop Liberius of Rome ordered the people to celebrate on December 25. He probably chose this date because the people of Rome already observed it..., celebrating the birthday of the sun [god].</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">E.H. Sechrist, &ldquo;Christmas,&rdquo; <em>World Book Encyclopedia</em> (Field Enterprises Educational Corporation, Chicago, 1966) Vol. 3 at 408-417. See also Sechrist, <em>Christmas Everywhere</em> (1936) (<a href="http://www.google.com/search?tbs=bks:1&amp;tbo=1&amp;q=journal+of+calendar+reform+1953&amp;btnG=Search+Books#sclient=psy&amp;hl=en&amp;tbo=1&amp;tbs=bks:1&amp;q=christmas+sechrist+liberius&amp;aq=f&amp;aqi=&amp;aql=&amp;oq=&amp;gs_rfai=&amp;pbx=1&amp;fp=766cbdbf3610de15">link</a>)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Initially the church tried resisting any association with Sol Invictus. In its article "Christmas," the <em>Catholic Encylopedia</em> (1913) notes Tertullian ca. 200 AD several times -- in Apol. 16, Nat I 13 -- "had to assert <strong><em>Sol was not the Christian's God</em></strong>." (<em>Id.</em>, Vol. 3 at<a href="http://books.google.com/books?id=iE4sAAAAIAAJ&amp;dq=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&amp;pg=RA1-PA727#v=onepage&amp;q=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&amp;f=false"> 727</a> col. 1, para. 1.) Augustine in the late 300s even "denounced the <em><strong>heretical identification of Christ with Sol</strong></em>." <em>Id.</em></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, as Christmas was being imposed by the state to infuse paganism into Christianity, weak Christian leaders began to shamelessly equate Sol Invictus with Jesus as well.&nbsp;In the fourth century Chrysostom (<em>De Solst. et AEquin</em>., II, p. 118) says: "But our Lord too is born in the month of December (25).... But they call it the 'Birthday of the Unconquered.' Who is so unconquered as our Lord? Or, if they say that<strong><em> it is the birthday of the Sun, He is the Sun of Justice</em></strong>...." <em>Id.</em>, at<a href="http://books.google.com/books?id=iE4sAAAAIAAJ&amp;dq=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&amp;pg=RA1-PA727#v=onepage&amp;q=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&amp;f=false"> 727</a>.</span></p>
<h3><span style="color: #0000ff; font-size: 18pt;">More Paganization of Christianity by Rome</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The next step in infusing paganism into Christianity is that the Roman Catholic Church in the 4th Century prohibited communion with <strong><em>unleavened</em></strong> bread as was prior Christian practice. Prior to that time, communion conformed to the laws regarding Passover which required the bread be unleavened. Upon this 4th century change, communion now had to be round <strong><em>leavened</em></strong> bread / cakes -- which matched the pagan tradition of round cakes (symbolizing the disk of the Sun) used to celebrate Ishtar / Eostre's day, especially on March 25th - her day. This Roman Catholic practice of leavened bread as communion bread ceased in the 900s, but the roundness (which represented the Sun's shape) persisted. (For discussion, see our article "<a href="/component/content/article/4-recommendedreading/249-eucharist-emblem-of-paganism.html">Eucharist</a>.")</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Next, to fully inject paganism into Christianity, the Roman Catholic Church after 354 AD used for Mary the label hitherto used for Ishtar /Isis / Eostre (Celtic name from which "Easter" in English derives) &nbsp;--- "Queen of Heaven," "Mother of God." More important, in pagan mythology, Ishtar / Isis / Eostre's day of celebrations began March 25th -- representing the date her procreation with Horus would produce the birth of the Sun (Sol Invictus) exactly nine months later on December 25th. So it is no coincidence that the Roman Catholic Church adopted March 25th as a day to worship an exalted version of Mary in what is called the Feast of the Annunciation of Mary, using the identical label as Isis / Eostre (Celtic term) enjoyed -- Queen of Heaven and Mother of God. (On the date of this feast as March 25th, see Fournier, <em>Marian Devotion in the Domestic Church</em> (2007) at<a href="http://books.google.com/books?id=l5h9dsfTqBUC&amp;lpg=PA32&amp;dq=feast%20of%20the%20annunciation%20march%2025&amp;pg=PA32#v=onepage&amp;q=feast%20of%20the%20annunciation%20march%2025&amp;f=false"> 42</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(This worship of Ishtar / Isis / Eostre on March 25th and for the next 30 days is clearly why Christ's resurrection at Passover time was altered by Constantine in the 300s to align more closely with the Ishtar / Isis / Eostre celebrations of March 25th -- nine months before Sol Invictus's annual birthday, as the Sun is "reborn" December 25th each year. The 25th is the <a href="http://en.wikipedia.org/wiki/Winter_solstice">winter solstice</a>, <em>i.e.</em>, the furthest distance of the Earth from the Sun, and every day thereafter the Sun gets closer to Earth, and hence the myth of its 'rebirth' on December 25th. See our Appendix on the <a href="/component/content/article/1-jwo/126-appendix-c-easter.html">Easter Error</a> for more information.)</span></p>
<h1><span style="font-size: 18pt;"><strong>Paganism Triumphed Over Christianity at Rome, Not The Reverse</strong></span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">While some claim that paganism was being made Christian, the opposite is true. Professor Lake had contended Christianity adopted pagan ideas to "adapt itself to the pagan mind [to] receive its acquiescence."&nbsp;(William Mansfield Groton,&nbsp;<em>The Christian Eucharist and the Pagan Cults. the Bohlen Lectures 1913</em> (reprint 2009) at <a href="http://books.google.com/books?id=-1WLxvvq8IUC&amp;lpg=PA97&amp;ots=H0rJiyiewU&amp;dq=eucharist%20paganism&amp;pg=PA120#v=onepage&amp;q=eucharist%20paganism&amp;f=false">120</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But this is naive, unaware how Paganism -- the wolf -- was given sheep's clothing. Lake's view ignores how paganism was being forced upon Christianity, <strong><em>changing our Bible-based beliefs and practices into pagan idolatry and pagan beliefs at direct odds with the Bible</em></strong> but which were made tolerable by using <strong><em>Christian-sounding names for idols and idolatry</em></strong>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, instead of Rome forcing sun-worshippers to rest on the Christian Sabbath and use Christian naming conventions for the days, Christians were being <strong><em>forced by Rome</em></strong> to rest on the <strong><em>sun-worshippers' day of rest</em></strong> -- <strong>SUN</strong>-day.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Instead of the days of the week conforming to the Christian naming convention, where Saturday was Sabbath and Sunday was the Lord's Day, Constantine deliberately adopted a new calendar where Christians had to use the names of <strong><em>Saturn's Day for Sabbath</em></strong> and<em><strong> Sun-Day</strong></em> (Sol Invictus's Day) for what Christians until then called the<em><strong> Lord's Day</strong></em>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Instead of the centuries of celebrating Christ's death and resurrection at the time of<strong><em> Passover</em></strong>--unquestionably the Biblical period at issue, <strong><em>Constantine forced</em></strong> this to be celebrated at the time of the worship of Ishtar aka Eostre, which is why this new time is <strong><em>known as Easter</em></strong> to us. It derives from Eostre's worship.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Instead of the centuries-long practice of using <strong><em>unleavened bread </em></strong>for communion, the <strong><em>Roman church </em></strong>in the 300s <strong><em>required the use of round leavened cakes</em></strong> -- matching the round cakes to worship the Mother of Sol Invictus. (This leavened-bread for communion persisted until the 900s.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Then in 354 AD, Jesus' birthday was for the first time ever celebrated at Rome, and the date chosen -- <strong>December 25th</strong> -- was the <em><strong>traditional birthday celebration of Baal aka Sol Invictus </strong></em>for over a century at Rome. In this way, <strong><em>Rome had Christians worship Sol Invictus</em></strong> -- the god Constantine personally worshipped and equated with Jesus -- <strong><em>under the name of Jesus</em></strong>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And finally in 381 AD, at the Council of Constantinople, the <em><strong>Roman government</strong></em> and its subservient church <strong><em>materially altered the correct version of the trinity</em></strong> taught by Tertullian (Jesus indwelled fully by God), and changed it into three-beings-in-one-Godhead with the deliberate and express intention to prove the "<strong>heresy of monotheism</strong>" of the Jews. I kid you not! (See <a href="/component/content/article/4-recommendedreading/208-exaltation-that-turns-idolatrous.html">Exalation That Turned Idolatrous</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Christianity was not changing paganism to be more Christian, as we are so often told. Instead, Roman Christianity was<em> </em><strong>transformed into a Pagan religion</strong> with a veneer that hopefully Christians would accept.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Despite the obvious compromise this represented with idolatrous behavior, some Christians try to defend our acceptance of Pagan ideas in place of Biblical ones:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Just as the Revelation in the Bible absorbed material from external sources [?], so the church in her development could with equal right <strong><em>accept ideas and suggestions from the pagan life around her</em></strong>. (William Mansfield Groton,&nbsp;<em>The Christian Eucharist and the Pagan Cults. the Bohlen Lectures 1913</em> (reprint 2009) at <a href="http://books.google.com/books?id=-1WLxvvq8IUC&amp;lpg=PA97&amp;ots=H0rJiyiewU&amp;dq=eucharist%20paganism&amp;pg=PA97#v=onepage&amp;q=eucharist%20paganism&amp;f=false">97</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">With such a compromised view among weak believers,&nbsp;the Christianity of Constantine's stamp overtly promoted idolatry from the Sun-god (Baal) cult. &ldquo;Although Constantine was one of the greatest influences in promoting the Christian faith, he is also credited with <strong><em>infiltrating it with pagan practices</em></strong>, and <strong><em>bringing idols into the church</em></strong>. While Christianity was growing in popularity, sun worship...remained strong in the empire.&rdquo; (&ldquo;Constantine The Great,&rdquo; accessed at http://www.hyperhistory.net/apwh/bios/ b2constantine.htm (accessed 12/12/08).)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Incidentally: &ldquo;The religion of Sol Invictus continued to be part of the state religion until all paganism was abolished by decree of Theodosius I on February 27, 390.&rdquo; (http://en.wikipedia.org/wiki/Sol_Invictus (accessed 12/16/08).</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">I would only comment on this quote that once Christianity became pagan in so many ways, this decree meant little. For the divinity-abiding in Jesus was altered to make Jesus a deity equal to Sol Invictus -- a deity apart from God-the-Father just as Sol was a god apart from his god-the-father Horus. Hence, this 390 AD prohibition of paganism which did not outlaw the paganized version of Christianity at Rome meant paganism was alive and well under a covert cover -- a "wolf in sheep's clothing" -- to use Christ's words. Hence, paganism was not truly banned. It was simply merged into prevailing forms of Christianity, and survived under the guise of the Roman Catholic Church.</span></p>
<h2><span style="font-size: 18pt;">Conclusion</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine obviously made the decision at Nicea that Jesus was a co-eternal yet an independent being who was God<strong><em> distinct from God the Father</em></strong> in reliance upon his pagan religion that he sought to meld with Christianity. Constantine clearly believed in Sol Invictus. He made the church portray Jesus as Sol Invictus -- Baal, a deity from Syria and Phoenicia who was added a century earlier among the pagan gods of Rome. Thus, while Jesus said He was indwelled by the Father (John 14), Constantine at Nicea made Jesus a deity<strong><em> in and of himself separate from the Father</em></strong>. Two independent beings -- the Father and Son -- both had the right to be called God by us. Constantine thereby turned Christianity into pagan idol worship under the guise of worshipping Christ and giving Him an exalted glory of personal Deity far in excess of what Jesus said about Himself.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">By comparison, the Bible does teach Jesus indeed has a<em><strong> very exalted position but is of Divinity</strong></em> -- a term of art. Jesus was the Son of Man whom the Shekinah presence of God /<strong><em>Divinity</em></strong> abided in, and thereby in Daniel 7:13 the Son of Man is entitled to worship as a ruler to come. Jesus affirmed this repeatedly about Himself, <em>i.e.</em>, He was indwelled by the Father including His <strong><em>Logos</em></strong>, but the "<em><strong>logos is not mine</strong></em> but the Father's who sent me" (John 14). Jesus also affirmed He was the Son of Man who will come on clouds of glory (<em>i.e.</em>, the Shekinah-glory of Divinity abiding) to rule the earth, just as Daniel 7 says.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">But to say Jesus, the Son, is God separate and apart from God the Father is to turn divinity (<em>i.e.</em>, the presence of God within himself)&nbsp;into <em>independent </em>deity of the occupant, and thus adopt Constantine's idolatrous view of Jesus Christ, and poison the faith.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">END</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;"></span></p>
<hr />
<p><span style="font-size: 18pt;"></span></p>
<h1><span style="font-size: 18pt;">Miscellaneous Research</span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">If Constantine was such a good Christian, then why did Constantine prohibit widows and orphans donating their estates upon death to the church? (Bingham, <em>Eccleasiastical History</em> Vol. 2 at <a href="http://books.google.com/books?id=b5AAAAAAcAAJ&amp;dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&amp;pg=PA65#v=onepage&amp;q=sabbath&amp;f=false">65</a>.)</span></p>
<h3><span style="color: #0000ff; font-size: 18pt;">Constantine Forces Out All Who Disagree</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Gibbon writes in the<em> Decline and Fall of the Roman Empire</em>: &rdquo;Constantine easily believed that the heretics, who presumed to dispute his opinions or to oppose his commands, were guilty of the most absurd and criminal obstinancy... Not a moment was lost in excluding the ministers and teachers of the separated congregations from any share of the rewards and immunities which the emperor had so liberally bestowed on the orthodox clergy. But as the sectaries might still exist under the cloud of royal disgrace, the conquest of the East was immediately followed by <strong><em>an edict which announced their total destruction.</em></strong>&rdquo;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, what is meant by the words that "...the conquest of the East was immediately followed by an edict which announced their total destruction,&rdquo; indicates that in the same way that whoever did not embrace the religion of the emperor met with the sentence of death, and whatever scriptures did not conform to the approved version were immediately destroyed.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">What did this mean to the Christian Church? &nbsp; Under the heading of Constantine, in the eleventh edition of the Britannica, we find that: </span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">&ldquo;Constantine showed a determination to assert his Supremacy in ecclesiastical affairs, holding no doubt that<strong><em>, as the office of pontifex maximus gave him the supreme control of religious matters throughout the empire, the regulation of Christianity fell within his province... and it is significant that from hence forth we meet with the undisguised assertion that the will of the emperor, in whatever form expressed, is the sole foundation of the law.</em></strong> Constantine, in fact, embodies the spirit of absolute authority which, both in church and state, was to prevail for many centuries.&rdquo;</span></p>
<p><span style="font-size: 18pt; color: #333399;"><strong><span style="font-family: 'times new roman', times;">Catholic Scholars Recognize Constantine's Pagan Motives</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In Hugo Rahner's, <em>Church and State in Early Christianity</em> (Ignatius Press, 1992) at <a href="http://books.google.com/books?id=zl1D0DbQTjwC&amp;lpg=PA41&amp;dq=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&amp;pg=PA41#v=onepage&amp;q=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&amp;f=false">page 41</a>, we read:<br /></span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">But the <strong><em>real religious motives</em></strong> behind Constantine's efforts to achieve effective control of the Church ran much deeper. Even before he became involved with the Church, <em><strong>Constantine was obsessed</strong> </em>with a superstitious religious conviction which revealed itself in his strange <strong><em>personal cult of the Invincible Sun</em></strong>, in the worship, &nbsp;influenced by Stoicism and Platonism, of the Supreme Divinity....</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">At <a href="http://books.google.com/books?id=zl1D0DbQTjwC&amp;lpg=PA41&amp;dq=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&amp;pg=PA42#v=onepage&amp;q=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&amp;f=false">page 42</a>, this thought continues:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Constantine felt himself, like the ancient Pontifex Maximus, chosen as the divine emperor to be the visible earthly vessel of divinity. His monarchy was the wordly reflection of the <em><strong>sole supreme God, first conceived as the Sun, then as the God of the Christians, who had revealed himself by a benificient sign inscribed on the sun</strong></em>: "In this sign you will conquer." &nbsp;(Eusebius, <em>Vita Constantini</em>, I, 28 (GCS 1,21, 17.) Pagan panagyrics addressed him: "In you truly there is an element common to the divine spirit that only you are worthy to reveal." &nbsp;(<em>Panagyrici Latini</em> 12, 25 (ed. Baerhens) (Leipzig, 1911).) "We believe the sublime majesty is continually near you, surrounds and protects you." (<em>Id.</em>, 4(x) 16, 1.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">D</span></p>
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<h1><img style="margin-left: 10px; float: right;" alt="christ-the-redeemer" src="/images/stories/christ-the-redeemer.jpg" height="190" width="250" />Sabbath Command:</h1>
<h3><strong><span style="color: #0000ff;" data-mce-mark="1">Applicable to Gentiles in Community of Israel 1250 BC?</span></strong></h3>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Sabbath is commanded to be observed by one of the Ten Commandments issued to Moses in 1250 BC. (Ex 20:8.) In the first century AD, Jesus taught the Law was still to be observed by His disciples. (Matt. 5:17-19.) </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Sabbath-command applies to sojourners / foreigners (<em>i.e.</em>, Gentiles) just as much to Israel.&nbsp;Deut. 5:12-15; Lev. 25:6; Exo 23:12.&nbsp;(On what part of the Law applies to Gentiles, see our discussion at this <a href="/component/content/article/1-jwo/98-law-applicable-today.html">link</a>.)</span></p>
<h2><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Influence on Gentiles</span></strong></h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The seven day week is a universal phenomenon (coincidence?), tracing back to the Babylonians after they captured the Israelites and brought them to Babylon. The Bablyonians practiced it by 600 BC, coinciding with the captivity of the Jews, with the holy day being the "seventh day" of the week (<em>i.e.</em>, Saturday). (See <a href="http://en.wikipedia.org/wiki/Seven-day_week">Wikipedia</a>.) While they did not apparently call it Sabbath, it functioned that way. Hence, apparently, Gentiles were generally following this practice outside of Israel by at least 600 BC. </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">India / Hindus had a seven day week by about 100 BC, with an equivalent to Saturday as the seventh day. China in the 4th Century AD adopted the seven day week, influenced by the Christian Manichean sect.&nbsp;<em>Id.&nbsp;</em>Japan adopted the seven day week as early as 1007 AD. <em>Id.</em>&nbsp;And now it is truly universal.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><em><br /></em><span style="color: #0000ff;" data-mce-mark="1"><strong><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">God's Promise of Salvation to Gentiles Links It To Obedience to the Seventh-Day Sabbath</span></strong></span></span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The promise in Isaiah 56 of salvation to Gentiles ("my salvation is about to come", <a href="http://bible.cc/isaiah/56-1.htm">56:1</a>) was predicated on two things: "<em><strong>keep the Sabbath</strong></em> from profaning it and <em><strong>keep his hand from doing evil.</strong></em>" (Isaiah <a href="http://bible.cc/isaiah/56-2.htm">56:2</a>) or "who <em><strong>keep My Sabbaths</strong></em>, and choose things that please Me, and<em><strong> take hold of my covenant</strong></em>." (Isaiah <a href="http://www.biblestudytools.com/kjv/isaiah/passage.aspx?q=isaiah+56:4;isaiah+56:6">56:4,6</a>). Essentially, the salvation of a Gentile -- according to God's word -- turns on obeying the Sabbath and keeping from evil as outlined in His covenant, <em>i.e.</em>, taking hold of those commands which apply&nbsp;expressly to sojourners / foreigners. God promises eunuchs in return for obedience that "I will give them an everlasting <sup></sup>name which <sup></sup>will not be cut off." (Isaiah <a href="http://bible.cc/isaiah/56-5.htm">56:5</a>.) God similarly then promises the Gentiles / "foreigners" who similarly obey that "I will bring to My <sup></sup>holy mountain And&nbsp;<sup></sup>make them joyful in My house of prayer," and "their burnt offerings and their sacrifices will be acceptable on&nbsp;<sup></sup>My altar...." (Isaiah <a href="http://www.biblegateway.com/passage/?search=Isaiah+56&amp;version=NASB">56:7</a>.)</span></p>
<h2>Early Church Was Predominantly Obedient On Sabbath</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In obvious reliance upon Jesus (and hence rejection of <a href="/component/content/article/1-jwo/242-paul-abolished-sabbath.html">Paul's abolition of Sabbath</a>), the early church continued to obey Sabbath on Saturday for several hundred years while worshipping either on Saturday or on the Lord's Day - our present Sunday.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Anti-Nicene church records from 125 A.D. to 325 A.D. clearly show the church's general practice was:</span></p>
<ul>
<li><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">to keep <strong><em>the rest</em></strong> commanded for Sabbath on Saturday, but they typically<strong><em> also assembled on Sabbath for worship</em></strong>; and</span></li>
<li><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">on what we today call Sunday (and they called the Lord's Day), they <strong><em>did not rest</em></strong> but typically assembled for worship.</span></li>
</ul>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">See the Eastern canonical book (adopted 692 AD) and early canon of Syrian-Antioch church&nbsp;</span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><a href="http://en.wikipedia.org/wiki/Apostolic_Constitutions">Constitution of the Apostles</a></em><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> (ca. 300 A.D.) Book 7, ch. XXIII at this books.google </span><a href="http://books.google.com/books?id=LphsM3-c8acC&amp;dq=%22Constitution%20of%20the%20Apostles%22&amp;pg=PA175#v=onepage&amp;q=%22Constitution%20of%20the%20Apostles%22&amp;f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">link</a><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> ("but the </span><strong style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><em>Sabbath</em></strong><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> and the</span><strong style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><em> Lord's day</em></strong><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> keep as festivals, because the </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><strong>former is the memorial of creation</strong></em><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> and the latter of the resurrection"); ch. XXX at this </span><a href="http://books.google.com/books?id=LphsM3-c8acC&amp;dq=%22Constitution%20of%20the%20Apostles%22&amp;pg=PA179#v=onepage&amp;q=%22Constitution%20of%20the%20Apostles%22&amp;f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">link </a><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">(Lord's day is day to assemble, not rest);&nbsp;Book 5, ch. XX at this </span><a href="http://books.google.com/books?id=LphsM3-c8acC&amp;dq=%22Constitution%20of%20the%20Apostles%22&amp;pg=PA129#v=onepage&amp;q=%22Constitution%20of%20the%20Apostles%22&amp;f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">link</a><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">)("Every </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><strong>Sabbath</strong></em><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> and every </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><strong>Lord's day</strong></em><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> hold your religious assemblies").</span></p>
<hr />
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Bingham, a Christian scholar, summarizes numerous ancient sources besides <em>Constitutions</em> and confirms this was the overwhelming practice of the early church: "The ancient Christians were very careful in the observation of <strong><em>Saturday</em></strong>, or the seventh day... It is plain that all the Oriental [Eastern] churches, and the greatest part of the world, <strong><em>observed the Sabbath as a festival</em></strong>... Athanasius likewise tells us that they held religious assemblies on the Sabbath, not because they were infected with Judaism,<strong><em> but to worship Jesus, the Lord of the Sabbath</em></strong>, Epiphanius says the same." (Joseph Bingham,<em> Antiquities of the Christian Church </em>(1878) Vol. II, Bk. xx, Ch. 3, Sec. 1, 66. 1137,1136). See also Bingham, <em>Works of Bingham</em> at <a href="http://books.google.com/books?id=FwFKAAAAMAAJ&amp;dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&amp;pg=PA542#v=onepage&amp;q=sabbath&amp;f=false">542</a> ("Sabbath of every week was observed in many churches;" <em>Id</em>. at<a href="http://books.google.com/books?id=FwFKAAAAMAAJ&amp;dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&amp;pg=PA543#v=onepage&amp;q=sabbath&amp;f=false"> 543</a> (communion was sometimes on Sabbath but typically on Sunday.) <em>See also</em> Bingham, <em>Antiquities of the Christian Church</em> Vol. IV at <a href="http://books.google.com/books?id=opwHAAAAQAAJ&amp;dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&amp;pg=RA1-PA233#v=onepage&amp;q=sabbath&amp;f=false">233</a> (quotes Athanasius again).</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">This means the Sabbath persisted for these several hundred years despite Paul's pronouncement in 50 AD that the Sabbath was abolished. (See <a href="/component/content/article/1-jwo/242-paul-abolished-sabbath.html">our</a> link on Paul's words doing so.)</span></p>
<h2>Etymological Practices That Speak Volumes of Persistent Early Observance</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">This explains why if you spoke a European language today, you would be saying "Sabbath" for day seven of each week instead of "Saturn's-Day" -- Saturday in English. In Spanish, day seven is "Sabado" -- Sabbath, not "Saturno." In Italy, day seven is "Sabato" -- not "Saturno." In Russian -- &nbsp;Subbota; in Portguese ---&nbsp;<em style="font-weight: bold; font-style: normal; color: #444444; font-family: arial, sans-serif; font-size: small; line-height: 16px;">Sábado. </em>&nbsp;In Romanian --- Sâmbat. In Greek -- Savato. In Armenian - Shabat. In Georgian - Sabati,&nbsp;etc. ("<a href="http://en.wikipedia.org/wiki/Week-day_names">Weekday Names</a>," <em>Wikipedia</em>.) In fact, even outside Europe we find Sabbath continues as the name used in many nations simply modified to their language: Somalia -Sabti; Arabic - as-Sabt; Malta - Is-Sibt; Malaysia - Sabtu; Indonesia - Sabtu; and Sudan - Sabtu.&nbsp;</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Further, the Didache from 100-200 AD is confirmed as correct that "Sunday" was at the same time kept weekly as the "Lord's Day." The European tongues likewise all call our English "Sun-Day" the "Lord's Day,"&nbsp;<em>i.e.</em>, "Domingo" (Spanish) and "Domenica" (Italian), etc. As&nbsp;<em>Answers.com</em> explains, English is anomolous in erasing the faith-aspect of what originally was present - "Sabbath" and the "Lord's Day" for days seven and one:</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="line-height: 18px;" data-mce-mark="1">In Spanish, that leaves the words for Saturday and Sunday that weren't adopted using the Roman naming pattern.&nbsp;</span><i style="font-family: Verdana; line-height: 18px;">Domingo</i><span style="line-height: 18px;" data-mce-mark="1">, the word for Sunday, comes from a Latin word meaning "Lord's day." And&nbsp;</span><i style="font-family: Verdana; line-height: 18px;">sábado</i><span style="line-height: 18px;" data-mce-mark="1">, the word for Saturday, <em><strong>comes from the Hebrew word Sabbath, meaning a day of rest</strong> </em>(in Jewish and Christian tradition, God rested on the seventh day of creation). ("<a href="http://spanish.about.com/od/historyofspanish/a/names_of_days.htm">Names of Days</a>").</span></span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">This is an etymological proof that there was such a long standing original Sabbath-observance practice that Spaniards, Italians, Portuguese, Romanians, Greeks, Russians, etc., refused to buckle in the 300s when the name change was being enforced. These Europeans to this day call day seven "Sabbath."</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The British Christians were more pagan and amenable to change. When in the 300s AD Rome insisted they adopt a celestial god's name to be associated with each day (see next section), they had no problem using "Saturn" for Saturday and the "Sun-god" for Sunday. As <a href="http://webclipart.about.com/od/Calendar_Clip_Art/ss/Origins-Of-The-English-Names-For-The-Days-Of-The-Week.htm"><em>Origins of the English Names for the Days of the Week Explains</em></a>:&nbsp;"English, like most of the Germanic languages, preserves the <em><strong>original pagan/sun associations of the day</strong></em>."</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">(This is similar to the English calling Jesus' Passion week "Easter" after the goddess "Eostre" (Celtic for Osiris), but in Spain and Italy it is still called "Passover" -- Pascua and Pasqua respectively -- the Spaniards and Italians </span><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><em>et al.</em></span><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;</span></span></span><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">retaining the passion's original spiritual connection to the Hebrew feast).</span></p>
<h2>When Did The Rules Change?</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Then in 321 A.D., Rome at Constantine's urging instituted the observance of a day of rest to their Sun-God, <em>i.e.</em>, Sun-Day. (See <a href="/component/content/article/4-recommendedreading/239-council-of-nicea-of-325-ad.html">our </a>link.) He declared himself Bishop of the Catholic Church at Rome, and at the same time issued a civil law making Sunday a worship day to the Sun-god. As <em>Wikipedia</em> under "<a href="http://en.wikipedia.org/wiki/Sabbath">Sabbath</a>" records:</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin: 0.5em 0px 0.5em 30px; line-height: 22.399999618530273px; color: #252525; font-family: sans-serif; font-size: 14px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Roman emperor Constantine, a sun-worshiper, professed his conversion to Christianity, although his subsequent actions suggest that t<em><strong>he “conversion” was more of a political move than a genuine change of heart</strong></em>. Constantine proclaimed himself Bishop of the Catholic Church and then enacted the first civil law regarding Sunday observance in A.D. 321.</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<dl style="margin-top: 0.2em; margin-bottom: 0.5em; color: #252525; font-family: sans-serif; font-size: 14px; line-height: 22.399999618530273px; margin-left: 30px;"><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"On the venerable day of the sun let the magistrate and people residing in cities rest, and let all workshops be closed. In the country however, persons engaged in agricultural work may freely and lawfully continue their pursuits; because it often happens that another day is not so suitable for grain growing or for vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost."&nbsp;<sup id="cite_ref-1" class="reference" style="line-height: 1; unicode-bidi: -webkit-isolate;"><a href="http://en.wikipedia.org/wiki/Sabbath#cite_note-1" style="color: #0b0080; white-space: nowrap; background: none;">[1]</a></sup></span></dd></dl>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin: 0.5em 0px 0.5em 30px; line-height: 22.399999618530273px; color: #252525; font-family: sans-serif; font-size: 14px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Note that Constantine’s law <strong><em>did not mention Sabbath but referred to it as a “the venerable day of the sun.”</em></strong></span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Roman Catholic Church gradually adopted thereafter Sun-day as a day of rest in place of the traditional Sabbath. As Eusebius explains in the 330s in his commentary on Psalms, a Sabbath rest should now be on Sunday and "we" (the Roman Church to which he belonged) "<strong><em>transferred</em></strong>" the Sabbath to Sun-day, the Lord's Day:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And all things that were duty to do on the Sabbath, these <strong><em>we have transferred to the Lord's day</em></strong>, as more appropriately belong to it, because it has precedence and is first in rank, and more honorable than the Jewish sabbath." (Robert Cox,&nbsp;<em>Sabbath Literature</em> (1865) Vol. I at&nbsp;<a href="http://books.google.com/books?id=DJIIAAAAQAAJ&amp;dq=cox%2C%20sabbath%20literature%20we%20have%20transferred%20to%20the%20lord's%20day&amp;pg=PA361#v=onepage&amp;q&amp;f=false">361</a>.) See also, Robert Cox,&nbsp;<em>Literature of the Sabbath Question</em> (1865) at<a href="http://books.google.com/books?id=DJIIAAAAQAAJ&amp;dq=cox%2C%20sabbath%20literature&amp;pg=PA363#v=onepage&amp;q=jewish%20sabbath&amp;f=false"> 363</a>.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In 336 AD, at the Council of Laodicea, the Roman Catholic Church without shame declared it had the power to move Sabbath to Sunday. This is still admitted in the modern era in Catholic catechism classes.&nbsp;&nbsp;See,&nbsp;<span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Rev. Peter Geiermann, C.SS.R., (1946), <em>Convert’s Catechism of Catholic Doctrine</em>, p. 50</span>.&nbsp;</span>In&nbsp;<span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><em>Wikipedia</em>, we have an extensive quote from page 50 of t</span></span><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">he </span><em style="font-family: 'times new roman', times; font-size: medium; color: #252525; line-height: 22.399999618530273px;">Convert’s Catechism of Catholic Doctrin</em><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">e:</span></p>
<p style="margin-left: 60px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<dl style="margin-top: 0.2em; margin-bottom: 0.5em; color: #252525; font-family: sans-serif; font-size: 14px; line-height: 22.399999618530273px; margin-left: 30px;"><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Q. Which is the Sabbath day?</span></dd><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">A. <em><strong>Saturday is the Sabbath day.</strong></em></span></dd><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Q. Why do we observe Sunday instead of Saturday?</span></dd><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">A. We observe Sunday instead of Saturday because <em><strong>the Catholic Church, in the Council of Laodicea, (AD 336) transferred the solemnity from Saturday to Sunday</strong></em>….</span></dd><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Q. Why did the Catholic Church substitute Sunday for Saturday?</span></dd><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">A. The Church <em><strong>substituted Sunday for Saturday</strong></em>, because Christ rose from the dead on a Sunday, and the Holy Ghost descended upon the Apostles on a Sunday.</span></dd><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Q. <em><strong>By what authority did the Church substitute Sunday for Saturday</strong></em>?</span></dd><dd style="line-height: 1.6; margin-left: 31px; margin-bottom: 0.1em; margin-right: 0px;"><span style="font-size: medium; font-family: 'times new roman', times;">A. The Church substituted Sunday for Saturday<strong><em> by the plenitude of that divine power which Jesus Christ bestowed upon her!</em></strong><sup id="cite_ref-2" class="reference" style="line-height: 1; unicode-bidi: -webkit-isolate;"><a href="http://en.wikipedia.org/wiki/Sabbath#cite_note-2" style="color: #0b0080; white-space: nowrap; background: none;"><br /></a></sup></span></dd></dl>
<h2><span style="color: #0000ff;"><strong><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In 363 AD, Catholicism Curses Sabbath-Keepers</span></strong></span></h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">It was only in 363 A.D. that the Roman Catholic Church went so far as to make it a heresy and anathema to rest on the Saturday-Sabbath.&nbsp;&nbsp;At the Council of Laodicea of 363 A.D.—one of the first church councils controlled primarily by the Roman Bishop—it was decided to deem heretical and anathema (cursed) the practice of keeping Sabbath. (Canon 29.)&nbsp; (<em>Nicene and PostNicene Fathers </em>(1990), supra, XIV at <a href="http://books.google.com/books?id=5oEXAAAAYAAJ&amp;dq=if%20any%20shall%20be%20found%20to%20be%20judaizers%2C%20let%20them%20be%20anathema%20from%20Christ&amp;pg=PA148#v=onepage&amp;q=if%20any%20shall%20be%20found%20to%20be%20judaizers,%20let%20them%20be%20anathema%20from%20Christ&amp;f=false">148</a>.) This officially declared Sabbath was moved to Sunday.&nbsp;</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Council claimed Sabbath-keeping was “judaizing.” (See next quote below.) Even though the term "judaizing" is not found in the NT, this was how by 363 AD Roman Catholicism came to describe the enemies of Paul's doctrine in Galatians even as the <em><strong>Catholics now embraced Paul's anti-law positions</strong></em>. The Catholic Church now claimed any effort to follow the Law given Moses (besides faith) <em><strong>severs one from Christ</strong></em>. Hence, Roman Catholicism now wielded as a pejorative term "judaizer" against those who resisted the Roman rulers' decrees that Sabbath as Saturday was abolished in favor of Sun-Day &nbsp;(</span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">Nicene and PostNicene Fathers </em><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">(1990), supra, XIV at </span><a href="http://books.google.com/books?id=5oEXAAAAYAAJ&amp;dq=if%20any%20shall%20be%20found%20to%20be%20judaizers%2C%20let%20them%20be%20anathema%20from%20Christ&amp;pg=PA148#v=onepage&amp;q=if%20any%20shall%20be%20found%20to%20be%20judaizers,%20let%20them%20be%20anathema%20from%20Christ&amp;f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">148</a><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">.) The decree reads in part:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Christians must not judaize by resting on the <strong><em>Sabbath, but must work on that&nbsp;day</em></strong>, rather, honoring the Lord’s day [<em>i.e.</em>, Sunday]; and, if they can, resting then as Christians. But if any shall be found to be&nbsp;judaizers, let them be anathema from Christ. <em>Id.,&nbsp;</em>at <a href="http://books.google.com/books?id=5oEXAAAAYAAJ&amp;dq=if%20any%20shall%20be%20found%20to%20be%20judaizers%2C%20let%20them%20be%20anathema%20from%20Christ&amp;pg=PA148#v=onepage&amp;q=if%20any%20shall%20be%20found%20to%20be%20judaizers,%20let%20them%20be%20anathema%20from%20Christ&amp;f=false">148</a>.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">See also Bingham, <em>Antiquities of the Christian Church</em> at <a href="http://books.google.com/books?id=opwHAAAAQAAJ&amp;dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&amp;pg=RA1-PA235#v=onepage&amp;q=sabbath&amp;f=false">235</a>.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The same history is recounted by the Jewish scholar, Abraham Millgram in <em>Sabbath: Day of Delight</em> (1965). We have typed up his four page discussion of such history at this<a href="/component/content/article/1-jwo/287-millgram-on-paul-a-sabbath.html"> link</a>.</span></p>
<p><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;">Roman Catholic Archbiship Of Our Era Admits This Was An Unbiblical Change</span></strong></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Heroically but without effect, a Roman Catholic Archbishop of Baltimore, Cardinal&nbsp;<a href="http://en.wikipedia.org/wiki/James_Gibbons">James Gibbons</a>,&nbsp;tried to confess this error. &nbsp;Perhaps he hoped Catholicism would reverse this error. Gibbons wrote in&nbsp;</span><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><em>The Faith of Our Fathers</em> (1917) that “you will not find a single line authorizing the sanctification of Sunday. The Scriptures <em><strong>enforce the religious observance of Saturday</strong></em>, a day which we [Catholics] never sanctify.” (<em>Id.</em>, at 89.) He similarly wrote elsewhere:&nbsp;</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"For example, <em><strong>nowhere</strong></em> in the Bible do we find that Christ or the Apostles ordered that the <strong><em>Sabbath be changed from Saturday to Sunday</em></strong>. We have the commandment of God given to Moses to keep holy the Sabbath day, that is the 7th day of the week, Saturday. Today most Christians keep Sunday because it has been revealed to us by the Church <em><strong>outside the Bible</strong></em>." &nbsp;("To Tell You The Truth," <em>Catholic Virginian</em> (Oct. 3, 1947) page 9, quoted in "<a href="http://en.wikipedia.org/wiki/James_Gibbons#cite_note-3">Gibbons</a>," Wikipedia.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Hence, Gibbons implied the church could with equal authority change it back to what the Bible dictated. Gibbons' subtelty apparently was too subtle, and no one listened.</span></p>
<p><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Paul in 500s Cited By Catholicism To Curse Sabbath-Keepers</span></strong></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Despite heavy pressure from Catholicism beginning in the 300s to end Sabbath observance, many Christians resisted. Good Christians tried to continue resting on Sabbath as had been the tradition from Christ to the late 300s. </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In the 500s, Pope <a href="http://en.wikipedia.org/wiki/Pope_Gregory_I">Gregory the Great</a> (540-604 AD) actually claimed that anyone who wished to still keep the Sabbath by resting from work besides worshipping on the Lord's Day [<em>i.e.</em>, on Sunday] had <strong><em>the spirit of the Anti-Christ</em></strong>. Not only that, the pope, <em><strong>relying upon Paul's words in Galatians 5:2</strong></em>, clearly implied that those observing Sabbath were now cut off from Christ. The pope equated them to persons who must endorse circumcision too for Gentiles -- a red-herring:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"What else can I call these but preachers of the <strong><em>Anti-Christ</em></strong>...he must say too that the commandment of circumcision of the body is to be retained. But let him hear the apostle Paul saying in opposition 'If you be circumcised, Christ profits you nothing.' Gal. 5:2.</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Philip Schaff, <em>Nicene and Post-Nicene Fathers: Second Series</em> (2007) Volume XIII <em>Gregory the Great</em> at <a href="http://books.google.com/books?id=lE_TafAcVkUC&amp;lpg=PA92&amp;dq=intitle%3ANicene%20intitle%3Aand%20intitle%3APost-nicene%20intitle%3Afathers%20judaizing%20sabbath&amp;pg=PA92#v=onepage&amp;q&amp;f=false">92</a>.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">As one can see, the Roman Catholic church<strong><em> knew Paul was its ally to abolish Sabbath</em> </strong>to conform to the desires of the Roman state. And this was the period where Rome (the state) wished to do away with Sabbath -- a costly second day of rest during a 7 day week. (Rome could not afford our current 2 days of rest of both Saturday and Sunday.) Rome the state instead required all citizens to worship and rest on Sun-Day (<em>i.e.</em>, the day of Sol Invictus, the God-of-the-Sun).</span></p>
<p><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;">Paul's Writings Beginning in 300s Are Elevated To Support Christian Worship on Day of Sun-God</span></strong></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Thus, it was precisely in this period when <strong><em>Paul's writings for the first time were taken very seriously</em></strong>, and were now officially promoted. As Thomas F. Martin in "<a href="http://muse.jhu.edu/login?uri=/journals/journal_of_early_christian_studies/v008/8.2martin.html">Vox Pauli</a>," in the <em>Journal of Early Christian Studies</em> says:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"From the mid-300s&nbsp;<small class="caps" xmlns:m="http://www.w3.org/1998/Math/MathML" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink">C.E.</small> to the mid-400s, there was a<strong><em> marked turn towards the figure and theology of Paul</em></strong>, indicated by the flurry of commentaries on Pauline letters written during that period." (<em>Journal of Early Christian Studies</em> - Volume 8, Number 2, Summer 2000, pp. 237-272)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Despite the Western church's <em><strong>late turn towards Paul,</strong></em> the Catholic rulings abolishing Sabbath on Saturday in 336 AD and again in 363 AD at Rome were never accepted outside of Roman territories. The Eastern Orthodox have always maintained Christians must keep the Sabbath on Saturday while worshipping on Sunday. "Orthodox Christians continue to celebrate Saturday as Sabbath." ("<a href="http://en.wikipedia.org/wiki/Sabbath_in_Christianity#Eastern_Christianity">Sabbath in Christianity</a>," <em>Wikipedia</em>.)</span></p>
<p><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Roman Catholicism Later Embraces Full Blown Apostasy from God's Law in 1200s</span></strong></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"> </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In time, Roman Catholicism even hardened its position further in favor of Paulinism's anti-Law position. Thomas Aquinas in the 1200s went so far as to say that practicing ritual elements of the Mosaic law (such as the Sabbath rest) was a mortal sin, as it was tantamount to denying that the Messiah had come. (Aquinas, St Thomas (1981) <em>Summa Theologiae</em>&nbsp;(Christian Classics) at 3020, referenced in "<a href="http://en.wikipedia.org/wiki/James_Gibbons#cite_note-3">Gibbons</a>,"&nbsp;<em>Wikipedia</em>.) </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Doesn't the Bible speak of this -- &nbsp;about the ones calling darkness light, and light darkness? (See <a href="http://biblehub.com/isaiah/5-20.htm">Isaiah 5:20</a>.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">For a somewhat shorter PDF version of our article here, <a target="_blank" href="/images/stories/Lessons/sabbath rules changed in 364.pdf" title="Sabbath Command - When the Rules Changed">click here</a>.</span></p>
<p><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">The Terrible Consequence to Gentiles Who Obey Roman Catholics Paganized Sabbath Change</span></strong></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">What is the consequence of abandoning Sabbath even though God said it applies to foreigners in community with Israel?</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><strong>God will only remember His children</strong> by those who&nbsp;<strong>keep His Sabbaths</strong>. (Leviticus 23, Exodus 31:13, Isaiah 56:3-6 and Isaiah 66:22-23)</span></p>
<h2>Daniel 7:25: Prophecy of Changing The Law and Times and Seasons</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Some say the Roman Catholic Church is the beast of Daniel because in 336 AD and repeated in 363 AD it changed the times and the seasons by moving Sabbath on Saturday to Sunday. See Dan. 7:25. Thus, these same voices --- apparently the Adventist church --- claim anyone resting on Sunday has the mark of the beast. I take no position on those claims. But I do want to address an historically inaccurate rebuttal to such claims.</span></p>
<p><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;">Error Of Those Who Claim Sabbath Was Never Kept by Predominant Christian Church</span></strong></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">At a popular website, Sabbath Keepers Refuted, it claims the church never kept Sabbath on Saturday, and if any one set Sunday as Sabbath, it was the Roman government, not the Roman church. Hence, they contend those who obey Sabbath on Sunday do not have the mark of the beast - alleged to be Sunday Sabbatarianism. It claims:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"the universal record of history and the New Testament proves that<strong><em> Christians never kept the Sabbath after the resurrection of Christ</em></strong>." (Sabbath Keepers Refuted, <a href="http://www.bible.ca/7-change-times-seasons-daniel-7-25.htm">Sabbitarians and Mark of the Beast</a>.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">To repeat, I take no position on whether Sunday-Sabbath is the mark of the beast. Frankly, I highly doubt it. What is clear is the early church often worshipped on Sunday, but<strong><em> it did not rest on Sunday</em></strong>. It rested on Saturday (as well as often worshipped). It was the Roman government that first imposed Sunday as a day of rest. The impetus was clearly a pagan Roman emperor named Constantine who made himself the "Bishop of Rome" -- the pope.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Roman Catholic Church later joined in urging Christians to CHANGE from resting on Saturday to Sunday. Later the RCC made this a threatening command.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">As one can see from the above impeccable scholarly sources and early church historians, the statement Christians "never kept the Sabbath" after the resurrection of Christ is untrue. The opposite is the case. </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Even as of today, the Eastern Orthodox have two milennia of an unbroken history of keeping the Sabbath on Saturday. The Adventists or whoever make these 'mark-of-the-beast' claims are at least historically accurate.</span></p>
<p><strong><span style="font-size: medium; font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Mistranslations Designed to Mislead the Innocent God-Fearing Gentile</span></strong></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;">So why was Sabbath Keepers so insistent? Well, here is an ugly secret: the pro-Sunday translators repetitiously mistranslated Luke's descriptions in Acts of church meetings on "mia ton Sabbaton" - meaning "on one of the Sabbaths" -- as instead "on the first day of the week." For example, Acts 20:7 in the KJV. This is literally an off-the-wall translation. It has no excuse except to mislead innocent God-fearing people like those at Sabbath Keepers that Sunday was always the day of rest in the early church. For a detailed article at our site, see <a href="/component/content/article/18-the-law-given-moses/540-first-day-of-week-versus-one-of-the-sabbaths.html">First Day of the Week? Or On One of the Sabbaths?</a></span></p>
<h2>Sabbath: Is It The 12 Hours From Sunrise Saturday to Sunset?</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">By the way, it was apparently a late oral tradition in Judaism as a hedge around the Law to start Sabbath rest on the prior evening of Friday. However, the meaning of "Day" in Gen. 1:5 was the <strong><em>daylight portion</em></strong> from sunrise to sunset, and "night" was from sunset to sunrise. Hence, true Sabbath Day rest <strong><em>begins Saturday morning, and ends Saturday at dusk</em></strong>. For an excellent article on this at a website dedicated to this issue, see&nbsp;<a href="http://www.12hoursabbath.com/">http://www.12hoursabbath.com</a> Importantly, the author explains that Lev. 23:32 is not support for including the prior evening in the weekly Sabbath rest. That verse instead addresses the Day of Atonement, and how it is measured. <em>Id. </em>The 12 hour sabbath is at 23:3 but the annual 24 hour sabbath is in 23:32 which takes in parts of 2 days, and all of one night.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In agreement, please note that Bingham (quoted above) mentioned that the early Christians rested on "Saturday." There is nothing about adding Friday night to the Sabbath rest. Hence, history confirms Sabbath is Saturday only. And Gen. 1:5 proves this means the daylight period.</span></p>
<h2>A Holy Convocation</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Sabbath Command in Leviticus (unlike in Exodus 20:8) refers to a holy convocation:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><sup>3</sup>six days is work done, and in the seventh day [is] a sabbath of rest, a <strong><em>holy convocation</em></strong>; ye do no work; it [is] a sabbath to Jehovah [sic: Yahweh] in all your dwellings. (Lev. <a href="http://www.biblegateway.com/passage/?search=leviticus%2023:3&amp;version=YLT">23:3</a>.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"The original Hebrew word that is translated as "convocation" is (pronounced)&nbsp;<em>mik-raw</em> means&nbsp;<em>a <strong>called assembly</strong></em>." (Wayne Blank, "<a href="http://www.keyway.ca/htm2004/20040219.htm">Convocation</a>.")</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Hebrews 10:25 may speak to this: "Not forsaking the assembling of ourselves together..."</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">What is required to assemble in compliance with Leviticus 23:3? One commentator says it is simple:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"We should meet and worship with others." ("<a href="http://www.godssabbathtruth.com/sabbath-keeping.html">How do we keep the Sabbath</a>.")</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">I would say it is more. Jesus says "where <strong><em>two or tree</em></strong> are gathered in my name, there I am in the midst of them." (Matt. 18:20.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Where would this be? Jesus said the Temple would soon be no more, and "God is a spirit" (who can be anywhere in Spirit), and God then wants a particular kind of worshipper rather than a place of worship:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><sup>21</sup>Jesus saith to her, `Woman, believe me, that there doth come an hour, when neither in this mountain, nor in Jerusalem, shall ye worship the Father;</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><sup>22</sup>ye worship what ye have not known; we worship what we have known, because the salvation is of the Jews;</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><sup>23</sup>but, there cometh an hour, and it now is, when the true worshippers will worship the Father in spirit and truth, for the Father also doth seek such to worship him;</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><sup>24</sup><strong><em>God [is] a Spirit</em></strong>, and those worshipping Him,<em><strong> in spirit and truth</strong></em> it doth behove to worship.' (John <a href="http://www.biblegateway.com/passage/?search=john%204:21-24&amp;version=YLT">4:21-24</a>.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Thus, once the Temple would be gone, a convocation would be at least 2 persons meeting in God's name to pray and worship. Anywhere. God is a Spirit, and can be with us even in a small assembly anywhere. After the Temple would be gone, there is no applicable regulation as to place or duration or even an order of worship. The early church predominantly met in open <strong><em>fields or in homes</em></strong>. See our page "<a href="/component/content/article/1-jwo/101-jesus-on-church-structure.html">Church Structure</a>." Furthermore, there is no command to meet with as many people as possible. A meeting in your home with your spouse / children / a friend complies with the Sabbath command now that the Temple is gone. As long as you are truly worshipping God.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">What if you live where you can find no other believers? How do you comply? &nbsp;I believe that Jesus taught even when you are one by yourself and pray in secret, that the Father still hears and still answers. (Matt 6:6, pray in secret, and father who sees in secret will reward you openly.) Also, in the Original Gospel of Matthew reconstructed by Rives, we read:&nbsp; "<span class="Agrapha" data-mce-mark="1">Wherever there are two, they are not without God. And wherever there is one alone, I say I am with him." (Matt 18:20, <a href="/images/stories/JWOBook/ogm2012.htm">OGM</a>.)</span></span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Hence, if you alone are worshipping, is that a holy convocation? I don't see why not. Of course, I would recommend a convocation of at least one other as your aim. This can be with your spouse or child, as long as you pray in spirit and truth, and worship God with praise.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, there is no barrier to also worshipping on Sunday. You can do that too. God never says no to more time with us. We can celebrate this as the day of Jesus / Yashua's resurrection.</span></p>
<h2>What is Worship?</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Jesus with His disciples went away to quiet outdoor places to pray and sing psalms. Jesus in praying fell on His face -- meaning prostrating himself on the ground. He prayed to the Father in the hearing of His disciples, but apparently it was a private personal prayer.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">What should we do? Should we follow Jesus' example?</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Ron Owens in an article "<a href="http://www.graceonlinelibrary.org/articles/full.asp?id=25|58|343">Worship Service: A Hindrance or a Highway for Revival</a>" explains what is Biblical worship and that we are not practicing it by-and-large:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The primary word used in the Old Testament for worship is the Hebrew word&nbsp;<em>shachah</em>. In each of its 170 uses, it has the same meaning: to <em><strong>prostrate oneself, to bow down or stoop</strong></em>. In the New Testament, the Greek word for worship, proskuneo, has virtually the same meaning: <em><strong>to crouch, prostrate oneself, to kiss the hand, do reverence, to adore</strong></em>.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Examples from Scripture reveal:</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And Abram <em><strong>fell on his face</strong></em>: and God talked with him, saying, (Genesis 17:3)</span></p>
<p style="margin-left: 30px;"><br /><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And <em><strong>I bowed down my head</strong></em>, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. (Genesis 24:48)</span></p>
<p style="margin-left: 30px;"><br /><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And he said, Nay; but [as] captain of the host of the LORD am I now come. And Joshua<em><strong> fell on his face to the earth, and did worship</strong></em>, and said unto him, What saith my lord unto his servant? (Joshua 5:14)</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and<em><strong> they fell upon their faces</strong></em>: and the glory of the Lord appeared unto them. (Numbers 20:6)</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Come, let us <em><strong>bow down in worship, let us kneel</strong></em> before the LORD our Maker; (Psalms 95:6)</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And all the angels stood round about the throne, and about the elders and the four beasts, and <em><strong>fell before the throne on their faces</strong></em>, and worshipped God, Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. (Revelations 7:11-12)</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And he went a little further, and <em><strong>fell on his face</strong></em>, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt]. (Matthew 26:39)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Ironically, worship is never done that way in any modern church or assembly:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Today, we see very little of this attitude of stooping, of humbling oneself in worship. Instead, it seems the church is spending an inordinate amount of time <strong><em>standing and celebrating</em></strong>.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In private worship, I suggest you kneel and even bow forward during prayer. If the church you attend does not actually worship God except by the gesture of words, God already said 'they worship me with their lips, but their hearts are far from me.' So perhaps you should find a church that does worship God in a truer sense -- by prostrating yourself while praying. So perhaps start worshipping in your own home where you have no one restricting your worship. There is no rule it must take place in a hall called 'church.' See our article on "<a href="/component/content/article/1-jwo/101-jesus-on-church-structure.html">Jesus' Words on Church Structure</a>."</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">And if you wish some psalms (songs) to sing, there are some contemporary songs that are great. I collect my recommendations at this<a href="/component/content/article/14-audio/401-music-store-manager.html"> list-link</a>.</span></p>
<h2>A Meditation</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">For those Christians who obey God's command to rest on Sabbath, here is a Sabbath meditation where God attaches a promise to a Sabbath rest focused upon Him:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"If thou turn away thy foot [on] the sabbath, from doing thy pleasure...not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: [that]<strong><em> thou shalt delight in&nbsp;Yahweh</em></strong>...I will make thee to ride upon the high places of the earth; and I will feed thee with the heritage of Jacob thy father: for the mouth of Yahweh hath spoken it." (Isaiah 58:13-14.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Also, remember this verse:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Thou wilt keep him in perfect peace,<strong><em> whose mind is stayed on thee</em></strong>; because he trusteth in thee. (Isaiah <a href="http://www.biblegateway.com/passage/?search=isaiah%2026:3&amp;version=ASV">26:3</a>.)</span></p>
<h2>Do Good On The Sabbath!</h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Follow Jesus' example and do good on the sabbath. Perhaps do a mitzvot &nbsp;-- a good deed.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Justin Martyr in 165 AD wrote in <em>First Apology</em> that after the communion service, "we remind each other of his duty, and <strong><em>the rich relieve the poor, and upon such charitable accounts we visit some or other every day</em></strong>." (<em>First Apology</em> LXXXVI at page <a href="http://www.archive.org/stream/firstapologyofju00just">91</a>.) "But the wealthy and the willing, for everyone is at liberty to contribute as they think fitting, [make a collection], and this collection is deposited with the bishop, and out of this<em><strong> he relieves the widow and the orphan</strong></em>, and such as are reduced to want, by sickness or any other cause, and such as are in bonds, and strangers that come from afar...." <em>Id.</em>, at 94.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In conformance with Jesus's commands and the example of the early church, on each sabbath perhaps send a donation to orphans if not visit and care for them in your personal ministry. (I have no affiliation with any of the organizations I recommend below.)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">A most deserving ministry is <a href="http://www.newlifenicaragua.org/">New Life Nicaragua</a>. Watch the video, and &nbsp;learn the story of the family that started it.</span></p>
<h3><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">New Life Nicaragua &nbsp; &nbsp; &nbsp;</span></h3>
<h3><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">c/o&nbsp;&nbsp;Evangel Fellowship Intl.</span></h3>
<h3><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">PO Box 326</span><br /><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Conway, SC &nbsp;29528</span></h3>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Its site explains:</span></p>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><strong>This part is really important.</strong> Make your check payable to EFI. Please write on the memo line of your check how you want your money directed. For example, nutrition center or child sponsorship or leadership training etc..</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">One other in Nicaragua is Nuestros Pequenos Hermanos (tax deductible for US Citizens) which runs Christian orphanages in several countries, e.g., Nicaragua, Haiti, El Salvador, etc. Here are images of the happy faces of the children they serve at this <a href="https://www.google.com/search?q=nuestros+pequenos+hermanos+nicaragua&amp;hl=en&amp;prmd=imvns&amp;tbm=isch&amp;tbo=u&amp;source=univ&amp;sa=X&amp;ei=h0hFUIe1IamOiALV2IC4Dg&amp;ved=0CEYQsAQ&amp;biw=1280&amp;bih=685">link</a>.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The donation page, which takes a credit card is at&nbsp;<a href="http://www.nph.org/ws/help/donations.php?lang=en">http://www.nph.org/ws/help/donations.php?lang=en</a></span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Their mission statement is at&nbsp;<a href="http://www.nph.org/ws/about/mission.php?lang=en">http://www.nph.org/ws/about/mission.php?lang=en</a> and it says:</span></p>
<div style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Nuestros Pequeños Hermanos™ International is <strong><em>a Christian mission</em></strong> that strives to provide a permanent family and home for orphaned, abandoned and other at-risk children who live in conditions of extreme poverty. Our programs provide quality education, health care and spiritual formation with the goal of r<strong><em>aising good Christians and productive members of their respective societies.</em></strong></span></div>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Another alternative, and one you can do by check with your bill pay, is Orphan Care International (a Christian organization) at&nbsp;<a href="http://www.warmblankets.org/">http://www.warmblankets.org/</a> Their mailing address is:</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Warm Blankets Orphan Care International<br />5105 Tollview Drive, Suite 155<br />Rolling Meadows, IL 60008</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Also consider helping widows. In the world, as of July 2010, there are estimated to be over 115 million women living in devastating poverty as a result of becoming widows. See this <a href="http://www.soschildrensvillages.org.uk/charity-news/archive/2010/06/more-than-115-million-widows-living-in-poverty">link</a>.</span></p>
<h2><span style="font-size: x-large;" data-mce-mark="1">Tips on Celebrating Sabbath</span></h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">A <a href="http://urj.org/holidays/shabbat/celebrate/">Jewish website</a> gives you some tips on Shabbat worship, and books to purchase as guides. </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Certain Sabbath traditions among the Jews are good for us to utilize to remind us of its meaning. For example, the lighting of the candles reminds us of when God said "let there be light." So here is a Jewish <a href="http://www.reformjudaism.org/shabbat-home-ritual">webpage</a> explaining that morning ritual on Sabbath. It then discusses the Sabbath ritual of sanctifying the day over a glass of wine. And the importance of sharing bread among your family.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Then there is the conclusion of Sabbath as night comes on the Sabbath day (daylight hours). The blessings and ritual that Jews follow which we can enrich our spiritual experience by copying is at this <a href="http://www.reformjudaism.org/practice/prayers-blessings/shabbat-conclusion-worship-services-hinei-el-praising-god">link</a>. These are called&nbsp;<span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Havdallah blessings which are two: a praise of God and blessings over the food and wine to prepare for dinner.</span></span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Jews typically begin Sabbath observance on Friday night -- which I believe began as a hedge around the Law rather than a principle of the Law about the duration of Sabbath. (I contend the Sabbath "day" is the daylight portion of what we call Saturday.) This is a good hedge. We can be mindful of Friday night to rest then too, from a valid hedging purpose. </span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">On Friday night are blessings. They are usually spoken in Hebrew, which you can try to speak. You can listen or participate karaoke style with them with versions of the blessings online. Here is<a href="http://www.reformjudaism.org/practice/prayers-blessings/shabbat-evening-blessings-introductory-lines-kiddush"> one link</a> and here is<a href="http://urj.org/holidays/shabbat/blessings/"> </a><a href="http://www.reformjudaism.org/shabbat-blessings">another link</a><a href="http://urj.org/holidays/shabbat/blessings/"> </a>&nbsp;-- the files are playable in Mp3 and downloadable as well. If you press "Printable version," it gives you the English equivalent to read yourself.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, on the same page is a basic blessing of God to use when you thank God for the bread we eat:</span></p>
<h3 style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Blessing God For the Bread</span></h3>
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://media.urj.org/educate/blessings/bread-blessing.mp3"><em>Baruch Atah Adonai, Eloheinu Melech haolam,&nbsp;<br />Hamotzi lechem min haaretz.</em> </a></span><br /><br /><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Our praise to You, Eternal our God, Sovereign of the universe,&nbsp;</span><br /><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Who brings forth bread from the earth. (<a href="http://urj.org/learning/teacheducate/childhood/shabbat/index.cfm?syspage=article&amp;item_id=2392&amp;printable=1">URJ</a>)</span></p>
<h2>For more information on "blessings (grace) after the meal," see the topic on this <a href="http://www.reformjudaism.org/shabbat-blessings">link</a>.</h2>
<h2><span style="font-size: x-large;" data-mce-mark="1">What About Doing Business With Non-Believers on Sabbath?</span></h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">I address in <a href="/component/content/article/18-the-law-given-moses/464-sabbath-what-about-engaging-in-commerce.html">this article </a>whether doing business with a non-believer on Sabbath is a sin.</span></p>
<h2><strong><span style="font-size: x-large; font-family: 'times new roman', times;" data-mce-mark="1">Jesus Did Not Abolish Sabbath</span></strong></h2>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Some try to argue Jesus Himself violated Sabbath, and thus showed He abolished it. Rather, Jesus simply violated man-made rules about the Sabbath, and then used astonishment about this as a teaching moment of how to&nbsp;validly apply the Sabbath command. The article “Sabbath” in <em>&nbsp;Anchor Bible Dictionary</em> (ed. David N. Freedman) Vol. 5 &nbsp;at 855-56<span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><em>&nbsp;</em>explains:</span></span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">“At times Jesus is interpreted to have abrogated or suspended the Sabbath commandment on the basis of controversies brought about by Sabbath healings and other acts. Careful analysis of the respective passages does not seem to give credence to this interpretation. The action of plucking ears of grain on the Sabbath by the disciples is particularly important in this matter. Jesus makes a foundational pronouncement...'The Sabbath was made for man and not man for the Sabbath’ (Mark 2:27). The disciples’ act of plucking grain <em>infringed against the rabbinic halakhah of minute casuistry</em> in which it was forbidden to reap, thresh, winnow, and grind on the Sabbath....<em><strong>Jesus reforms the Sabbath and restores it to its rightful place as designed in creation</strong></em>, where the Sabbath is made for all mankind and not specifically for Israel, as claimed by normative Judaism...”<br data-mce-bogus="1" /></span></span></p>
<p><span style="font-size: x-large;" data-mce-mark="1">Further Research of All Views on Sabbath</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">William Armstrong,<a href="http://books.google.com/books?id=qpYQAAAAYAAJ"> Is Saturday or Sunday The Christian Sabbath? : A Refutation of Sabattarianism</a> (1880) -books.google.com - relying upon Paul</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"<a href="http://www.abcog.org/ntsab.htm">When Did Sunday Become the Christian Day of Worship?</a>" (webpage of abcog) &nbsp;- defends Saturday as Sabbath</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Scott Nelson, <a href="http://www.judaismvschristianity.com/what_day_is_the_sabbath.htm">What Day is the Sabbath</a> (defense of Lunar sabbath view)</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.yrm.org/lunarsabbath.htm">Lunar Sabbath Illusion</a> (critique of Lunar sabbath view)</span></p> </td>
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<h1 title="Click on the &quot;Edit this knol&quot; button to switch to edit mode and change this field." class="knol-title" id="knol-title">Writings Section of Original Bible of the Jews</h1>
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<h2 title="Click on the &quot;Edit this knol&quot; button to switch to edit mode and change this field." class="knol-subtitle" id="knol-subtitle">This Was Not Accepted as 100% Inspired In Every Word</h2>
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<p>by Standford Rives [reprinted from Knol.google.com]</p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The canon of the Jews at the time of Christ was divided Torah (5 books of Moses), Prophets (all the prophets), and the Writings. The latter was everything else than Torah (Law) and Prophets. The Writings included such books as Esther, Ecclesiastes, Proverbs, Psalms, Song of Solomon, etc. The Jews of Jesus' days, except the Pharisees, regarded these Writings as edifying and in some verses inspired. The Pharisees alone believed every word in the Writings section was inspired. The early Christian church knew this distinction, and only a mistranslation of 2 Tim. 3:16 obscured this.</span></p>
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<div dir="ltr"><a name="Jewish_Canon_as_of_200_BCE_and_Time_of_Christ"></a>
<h2>Jewish Canon as of 200 BCE and Time of Christ</h2>
<span style="font-size: large; font-family: 'times new roman', times;">The Jewish canon by Jesus' day was divided up in Law, Prophets and Writings.&nbsp; The Law was called Torah. The Prophets section was called Nev'im. The Writings section was called Ketuvim. ( PBCC DOCTRINAL STATEMENT at 2.)</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">The Prophets section was finalized around 200 BCE. The Writings section, Ketuvim, was referred to in a Greek commentary on Ecclesiasticus as "other books" -- when it mentioned "the law and prophets and&nbsp;<em><strong>the other books</strong></em> of our fathers." (See John Haralson Hayes,&nbsp;<em>Introduction to the Bible</em> (1971) at <a href="http://books.google.com/books?id=qDexa5Ou8L0C&amp;lpg=PA21&amp;ots=nSlz5Qw6Ir&amp;dq=pharisees%20writings%20section%20bible&amp;pg=PA21#v=onepage&amp;q&amp;f=false">21</a>.)&nbsp;&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">The Sadducees only accepted the Torah as inspired, and the "<em><strong>other books </strong></em>were prized and read as&nbsp;<strong><em>edifying</em></strong>books." <em>Id., </em>at <a href="http://books.google.com/books?id=qDexa5Ou8L0C&amp;lpg=PA21&amp;ots=nSlz5Qw6Ir&amp;dq=pharisees%20writings%20section%20bible&amp;pg=PA22#v=onepage&amp;q&amp;f=false">22</a>.&nbsp;The Jews of Alexandria and Egypt accepted the Torah as inspired, but also "<em><strong>revered</strong></em> the Prophets and&nbsp;<em><strong>Writings</strong></em>." <em>Id.</em> The Samaritans only accepted the Torah as inspired and to be revered. <em>Id.</em> Thus, Sadducees and Samaritans rejected the Writings section as inspired. It was edifying.</span>
<div>&nbsp;</div>
<div><span style="font-size: large; font-family: 'times new roman', times;">The latter view predominated by the time of Christ. Books that claimed to be prophetic but which did not yet have any prophecy fulfilled were thus kept in the Ketuvim section to reflect their as yet unproven inspired status. The most important example and proof of this fact is the book of Daniel:</span></div>
<blockquote>
<p><span style="font-size: large; font-family: 'arial black', 'avant garde';">The book of Daniel is found in the third section of the Hebrew Bible known as the 'Writings,' rather than the second section 'the Prophets.'&nbsp;(Joel Osteen, <em>Hope for Today Bible</em> (2009) at <a href="http://books.google.com/books?id=SIVrZ1xLzGQC&amp;lpg=PA951&amp;dq=daniel%20writing%20section%20bible&amp;pg=PA951#v=onepage&amp;q=daniel%20writing%20section%20bible&amp;f=false">951</a>.)</span></p>
</blockquote>
<div><span style="font-size: large; font-family: 'times new roman', times;">Who accepted the Writings section as more than edifying? The Pharisees. One scholar notes that the "Pharisaic Jewish historian" gives a picture of canon where the Law, Prophets and<strong><em> Writings</em></strong> were&nbsp;<em><strong>all sacrosanct</strong></em>. (Hayes,&nbsp;<em>supra</em>, at <a href="http://books.google.com/books?id=qDexa5Ou8L0C&amp;lpg=PA21&amp;ots=nSlz5Qw6Ir&amp;dq=pharisees%20writings%20section%20bible&amp;pg=PA22#v=onepage&amp;q=&amp;f=false">22</a>.)</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Jesus spoke of the "Law and the Prophets" never fading away. He never spoke the same about the "Writings" (Kevutim) which, had Jesus done so, would have meant He adopted the Pharasaical view of the Bible. Jesus thereby deliberately drops off the expanded Pharisaical view of the Bible when Jesus speaks only of the validity of the "Law and the Prophets" (<a href="http://bible.cc/matthew/5-17.htm">Matt. 5:17</a>.) See also <a href="http://bible.cc/acts/28-23.htm">Acts 28:23</a> ("tried to convince them about Jesus from the Law of Moses and from the Prophets.")</span></div>
<p><br /><span style="font-size: large; font-family: 'times new roman', times;">The way the ancient Jews divided canon was also done by explaining three levels of inspiration with the Law and Prophets clearly trumping the third level. While for a Christian these three levels would all appear equal, the point is that this is how Rabbis back then explained the three tiers of the canon so that "Writings" (Ketuvim) would<em><strong> never be on par </strong></em>with the Law and Prophets. In an article entitled "Inspiration" by Rev. James Gardner from 1858, we read:</span></p>
<blockquote>
<p><span style="font-size: large; font-family: 'arial black', 'avant garde';">The Jews were accustomed to speak of three different degrees of inspiration. Moses, they alleged, possessed the highest degree, with whom God spake mouth to mouth; the second, according to their view, was the gift of prophecy; and the lowest,<strong><em> the inspiration of the Holy Ghost</em></strong>, from which proceeded the holy writings or Hagiograplia. (Rev. James Gardner, "Inspiration,"&nbsp;<em>The faiths of the world: an account of all religions and religious sects, their doctrines, rites, ceremonies, and customs</em> (A. Fullarton &amp; co., 1858) at&nbsp;<a href="http://books.google.com/books?id=FHcAAAAAMAAJ&amp;lr=&amp;pg=PA142">142</a>.)</span></p>
</blockquote>
<div><span style="font-size: large; font-family: 'times new roman', times;">It is possible Jesus makes a reference to the third level of inspiration Himself in Matthew 22:43 where He says that David composed Psalm 110 "in the Spirit." This would be very consistent with the Jewish view of the Psalms which belonged to the Ketuvim. They are written "in the Spirit," but this is distinct from any claim of equivalence to the Torah or Prophets.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Indeed, Job is a book that illustrates the issue the Jews had with the Ketuvim and why they place Job within the Ketuvim despite Moses authoring Job (according to Jewish tradition).&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">First, in Moses's account in Job (yes, Jews say Moses wrote this), the words of the man Job are clearly not inspired like a prophet. This is because God does not appear until very late in the story, and then God speaks directly only to Job, and then says 'who is this darkening' God's counsels. (<a href="http://bible.cc/job/38-2.htm">Job 38:2</a>)(""Who is this that darkens my counsel with words without knowledge?")</span></div>
<div>&nbsp;</div>
<div><span style="font-size: large; font-family: 'times new roman', times;">The immediate next verse is God angrily saying to Job: "Brace yourself like a man; I will question you." This would have to mean God rejected the accuracy of Job's earlier conversation with his friends. Hence, quoting the man Job as a prophet cannot possibly be correct. While God praises Job for his steadfast faithfulness under dire stress, God never tells us the words of the man Job are true and prophetic.&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Hence, for reasons such as this, the Jews did not regard the book of Job as 100% inspired. Thus, they put it in the Writings section, not the Prophets section, even though a Prophet - Moses -- wrote it by Jewish tradition!</span></div>
<div>&nbsp;</div>
<div><span style="font-size: large; font-family: 'times new roman', times;">When you read Job, you see it had moments of inspiration when God speaks, but one cannot lift quotes out of context, and say words from Job, for example, are a prophetic true message from God. Thus, this is likely why it was placed in the Ketuvim section of the OT, and not even the Prophetic section even though Moses wrote it. (Moses also wrote Psalm 90, and that too is not in the prophetic section of the OT canon. Psalm 90 is placed with David's psalms written many centuries later.) Thus, Jews must have regarded certain writings, even by inspired prophets, as not worthy of being treated on par with prophecy because only distinct portions were inspired and some portions were obviously not. The solution was to place them in the Ketuvim section.<a name="Mistranslation_of_2_Tim(2E)_3(3A)16_Causes_Misunderstanding_in_NT"></a></span></div>
<p>&nbsp;</p>
<h2>Mistranslation of 2 Tim. 3:16 Causes Misunderstanding in NT</h2>
<span style="font-size: large; font-family: 'times new roman', times;">In Greek, ambiguity can arise in discussing the old canon. For example, if one wished to refer to the Ketuvim, meaning "Writings," there were two Greek words that interchangeably meant "Writings" or our English synonym, "Scripture" -- the words&nbsp;graphe and&nbsp;grammata. At the same time, if one wished to refer to the entire OT canon, including the Ketuvim, one could still refer to it in Greek as "writings," either graphe or&nbsp;<em>grammata</em>.&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Only by context could one infer whether the intent was to identify solely the Writings/Scripture section (Ketuvim) or speak about all the writings/scripture,&nbsp;<em>i.e.,</em> the Torah, the Prophets and the Ketuvim/Writings.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Paul refers in 2 Tim. 3:15 to the Holy "grammata," translated as "Writings," but Paul obviously intended by calling them "Holy" to refer to the Law and Prophets.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Then in the very next verse, Paul speaks more broadly about the "graphe" which was likewise translated into English as "writings." As we shall see, Paul meant by "graphe" here - rendered as "Scripture" -- to include the entire Torah, Prophets and Writings/Ketuvim. Cfr. reference to just Torah and Prophets was "Holy Writings" (Greek, grammata) (Rom. 1:2; 2 Tim. 3:15). Cf. Jesus' usage of&nbsp;<em>graphe</em> in Matt. 21:24-23; 22:29-32.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">This is because Paul's manner of expression implied that some Scripture /&nbsp;<em>graphe</em> is<strong><em> not </em></strong>always inspired, and thus&nbsp;<em>graphe's </em>use in 2 Tim. 3:16 must have been inclusive of the Ketuvim section unlike 3:15 where&nbsp;<em>grammata</em>meant to identify just the 100% 'holy' or 'inspired' books of Torah and Prophets. Upon becoming a Christian, Paul must have given up the Pharisaical view that the Ketuvim section too was entirely inspired, but after becoming a Christian Paul adopted Jesus' view that the "Law and the Prophets" are what have a 100% validity that will never expire. (Matt. 5:17.)</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">To realize this, we must observe that one of the most often mistranslated verses in the NT canon is 2 Tim. 3:16. The mistranslation gives an exaggerated sense of what the term "Scripture" (Writings/<em>graphe</em>) distinct from "Holy Writings" (2 Tim. 3:15,&nbsp;<em>grammata</em>) meant in Paul's usage. The way 2 Tim. 3:16 typically reads is: "All Scripture&nbsp;<strong>[is]</strong> given by inspiration of God, and is profitable."&nbsp;&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">However, the word "<strong>is</strong>" has been put in italics or brackets in various translations because it is not found in the original Greek text. It was added to our Bible text by the translators, believing it was&nbsp;<em>understood</em> at that juncture but was inadvertently unexpressed. The American Standard Version of 1901, however, realizes this was improperly adding to Paul's words, and&nbsp;<strong>drops the "is"</strong> at that point, thereby dramatically giving us a new perspective. Now we see the "is" only appears before the word&nbsp;<em>profitable</em>, but not also before "God-breathed." The corrected translation, and the literally accurate one, is:</span><br />
<blockquote>
<p><span style="font-size: large; font-family: 'arial black', 'avant garde';"><em><strong>Every scripture inspired of God is </strong></em>also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. (ASV, 1901,&nbsp;<a href="http://bible.cc/2_timothy/3-16.htm">2 Tim. 3:16</a>.)</span></p>
</blockquote>
<span style="font-size: large; font-family: 'times new roman', times;">The scholar George Ricker Berry, in his&nbsp;<a href="http://books.google.com/books?id=vLRQZjI693sC&amp;lpg=PP1&amp;dq=George%20Ricker%20Berry&amp;pg=PP1#v=onepage&amp;q=&amp;f=false">Interlinear KJV New Testament</a> (1993) likewise renders it literally as saying "<em><strong>Every Scripture God inspired</strong></em> is profitable."&nbsp; Today, it is a recognized alternative rendering.&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Hence, as expressed, Paul implies not every Scripture is inspired,<em>i.e.</em>, only some places within the KEVUTIM are inspired by God. But those which are entirely inspired,&nbsp;<em>i.e.</em>, the Torah and Prophets, and some portions of Kevutim, are profitable for correction, etc.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">This implication means we should prefer to see Paul recognized, consistent with Jesus never affirming the entire validity of the Ketuvim section, that the word&nbsp;<em>graphe</em> we translated as "Scripture" was broad enough to include the entire Jewish canon which had one part -- the Ketuvim -- which at moments was inspired but at other moments was not inspired. Thus, you could have Scripture that was not God-breathed and some God-breathed -- when speaking of the "Writings" (Ketuvim) section of the Jewish canon.&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Hence, Paul's statement fits precisely that understanding when we refuse to add to Paul what he does not say. By deleting the "is" where it was not expressed in 2 Tim. 3:16, we see in Paul's language an understanding that not every "graphe" (Scripture) is inspired of God, but instead that "Scripture inspired by God is profitable," etc. In other words, Paul is only saying "all God-breathed scripture is profitable." This implies that if it is not God-breathed Scripture (certain Kevutim portions), then such "scripture" -- even though accepted in the Writings / Scripture section of the Bible's three-fold canon of that era -- is not necessarily profitable.</span><br /><a name="NT_Attitude_Toward_Ketuvim_(2F)_Scripture_Section_of_OT"></a>
<h2>NT Attitude Toward Ketuvim / Scripture Section of OT</h2>
<div><span style="font-size: large; font-family: 'times new roman', times;">The quotation pattern within our NT in fact reveals a low regard for the third section of the Jewish Canon -- the "Ketuvim" or "Writings" section, reflecting the traditional Jewish understanding of its 'sometimes inspired, sometimes not inspired' nature. &nbsp;The quotations from the Law and Prophets are very numerous:</span></div>
<div>&nbsp;</div>
<div style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Jesus quotes from the following books in the Gospels: Genesis (Matthew 19:4-5, Mark 10:6-8), Exodus (Matthew 5:27, 5:38, 15:4, 22:32, Mark 7:10, Luke 20:37), Leviticus (Matthew 5:33, 5:38, 5:43, 15:4, 22:39, Mark 7:10, 12:31), Numbers (Matthew 5:33, 5:38), Deuteronomy (Matthew 4:4, 4:7, 4:10, 5:27, 5:31, 5:33, 15:4, 18:16, 22:37, Mark 7:10, 12:29-30, Luke 4:4, 4:8, 4:12), Joshua (Mark 12:29-30), Isaiah (Mathew 13:14-15, 15:8-9, 21:13, Mark 4:12, 7:6-7, 9:44-48, 11:17, Luke 4:18-19, 8:10, 19:46, 22:37), Jeremiah (Matthew 21:13, Mark 8:18, 11:17, Luke 19:46), Ezekiel (Mark 8:18), Minor Prophets (Matthew 9:13, 10:35-36, 11:10, 26:31, Mark 14:27, Luke 7:27, 12:53, 23:30).</span></div>
<div style="padding-left: 30px;">&nbsp;</div>
<div><span style="font-size: large; font-family: 'times new roman', times;">By contrast, the quotations from the&nbsp;Ketuvim (Writings section) are, as&nbsp;John Mark Ministries explains, are rare with the exception of the Psalms:</span></div>
<blockquote><span style="font-size: large; font-family: 'times new roman', times;">In summary, from the third section of the Jewish Scriptures while there are plenty of quotations in the NT from Psalms - more than any other OT book - there are a negligible number of quotations from the remainder of this [third] section.&nbsp;(<a href="http://jmm.aaa.net.au/articles/15292.htm">"What Does Scripture Mean"</a>)</span></blockquote>
<p><span style="font-size: large; font-family: 'times new roman', times;">&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In fact, Jesus in Matthew's Gospel only quotes the Psalms seven times and Daniel twice.</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Psalms (Matthew 7:23, 21:16, 21:42, 22:44, 23:39, 26:64, 27:46, Mark 12:36, 14:62, 15:34, Luke 20:17, 20:42-43), Daniel (Matthew 23:39, 26:64, Mark 13:14, 14:62).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Jesus also names Job but does not quote from Job. These are the only references by Jesus to the Ketuvim section of the Bible.</span></p>
<div><span style="font-size: large; font-family: 'times new roman', times;">Thus, the correct and literal translation of 2 Tim. 3:16 -- not using an imagined 'is' -- allows us to confirm this understanding was in Paul's mind. Such a translation thus confirms what Jesus' was saying by His emphasizing the "Law and Prophets" (Matt. 5:17) and thus Jesus was impliedly rejecting the Pharisees' notion that the "Writings"&nbsp; (Ketuvim) section was 100% inspired.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">In further support, we can cite J.W. Roberts, the famous scholar. Roberts comments on the "is" issue, and agrees with the conclusion that the verse in 2 Tim. 3:16 means every God-breathed scripture "is" profitable, not that every "scripture is God-breathed" -- a big difference. Roberts says:</span><br />
<blockquote><span style="font-size: large; font-family: 'times new roman', times;">The American Standard renders, "Every scripture inspired of God&nbsp;is also profitable . . ." It would appear from this difference in translation that the difficulties are in the words "all" or "every" and in&nbsp;<em><strong>the placing of the copula or verb "is." </strong></em>The fact that the verb is italicized in both versions indicates that it is in ellipsis (understood) in the context....[Paul means] "every Scripture" inspired in the same manner as the Old Testament, may be used as religiously profitable, for the Christian. (J.W. Roberts, "Every Scripture Inspired of God," Restoration Quarterly Vol. 5, No.1 (1960), available&nbsp;<a href="http://www.acu.edu/sponsored/restoration_quarterly/archives/1960s/vol_5_no_1_contents/roberts.html">online</a>.)</span></blockquote>
<p><span style="font-size: large; font-family: 'times new roman', times;">However, rather than&nbsp;<em>graphe</em> being used to refer to possibly a NT body of writings, scholars believe that "graphe" must mean the entire OT, including the less than always inspired Ketuvim section. For example, in Guthrie's&nbsp;<em>Commentary on the Pastoral Epistles</em> (1957) in the&nbsp;<em>Tyndale Commentary</em> series, we read on page 163, in the commentary on verse 16 of 2 Tim. 3:</span></p>
<blockquote>
<p><span style="font-size: large; font-family: 'times new roman', times;">... graphe could mean any writing, but the uniform New Testament use of it with reference to Scripture (i.e. the Old Testament) determines its meaning here.</span></p>
</blockquote>
<a name="Peter_Used_Graphe_For_Less_Than_100(25)_Always_Inspired_Writings"></a>
<h2>Peter Used Graphe For Less Than 100% Always Inspired Writings</h2>
<span style="font-size: large; font-family: 'times new roman', times;">This indeed is how Peter used the term "Scripture" in Second Peter 3:15-17 when he put on par Paul's writings among "other" Scripture. Peter could not possibly have meant everything Paul said was inspired, as Paul made explicitly clear that he said many things that were not inspired in his letters. When speaking for the Lord, Paul said "the Lord" gave him the message, as was an OT requirement to be treated as inspired-writ, and yet at other times Paul emphasized he was speaking on his own in his letters. Hence, Paul cannot be viewed as Scripture that is inspired in every word, for Paul denies for himself that very interpretation.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">First, in Paul's own words, he once said&nbsp; "I speak not by Commandment ... and herein I give&nbsp;<strong><em>my advice</em></strong>" (2 Cor. 8: 8-10). Paul's "advice" undoubtedly was good, but he certainly did not mean it was the Word of God. Likewise, in this next quote from 1 Corinthians, note the two different sources of the commands which Paul has written:&nbsp; "Unto the married I command, yet not I,&nbsp;<strong><em> but the Lord</em></strong> .., but the<em><strong> rest is from me, not from the Lord</strong></em>” (I Cor. 7:10-12). Paul in saying this did what OT principles required for recognition of a statement as inspired -- he said the message was from "the Lord." Finally, here is another quote which definitely tells us that some of Paul's utterances and admonishments were of his own making: “Now concerning virgins I have&nbsp;<strong><em>no commandment of the Lord</em></strong>:&nbsp; but I give my own opinion” (1 Cor.7:25 ).&nbsp;<em>See also</em> 2 Cor. 11:17 ("What I am going to say now, is<strong><em> not prompted by the Lord</em></strong>, but said as if in a fit of folly, in the certainty that I have something to boast about”)</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Hence, Paul did not understand he was always speaking under inspiration. When he wanted that understood, Paul followed the OT requirement of saying the "Lord" burdened him with a message.</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Hence, by Second Peter 3:15-17 referring to Paul's letters as "Scripture," Second Peter meant Paul fit within the very broad meaning of&nbsp;<em>graphe</em>,<em> i.e</em>, the OT inclusive of Ketuvim/ Writings, the latter being not always inspired in every word. Second Peter realized that one would have to read carefully to find Paul's references to the Lord speaking, and then it could be deduced that portion was inspired if it matched other OT criteria of the prophetic.&nbsp;</span><br /><br /><span style="font-size: large; font-family: 'times new roman', times;">Therefore, we have jumped to conclusions what Paul and Peter meant when referring to Scripture that they meant to imply it was something always "inspired" rather than as edifying and only sometimes inspired, which had to be determined by context and the satisfaction of the definition of the prophetic in the OT. Of course, it remains true that "all God-breathed Scripture is profitable." (2 Tim. 3:16.) Yet, it did not mean all Scripture in the OT canon was inspired --&nbsp; a mistaken interpretation fostered by earlier mistranslations of 2 Tim. 3:16.</span><br /><a name="Early_Church_Understanding_of_Inspiration"></a>
<h2>Early Church Understanding of Inspiration</h2>
<span style="font-size: large; font-family: 'times new roman', times;">This distinction is important in reading the commentary in the early church. The early fathers were reluctant to give letters of apostles the same authority as the prophetic. Although this gradually gave way to a more comprehensive belief in 100% inspiration for even letters, this is not how the Christian faith began. As Reverand Gardner explained in 1858:</span><br />
<blockquote><span style="font-size: large; font-family: 'times new roman', times;">The Fathers [<em>i.e.</em>, Christian commentators from 125-325 A.D.], however, differed in their views of inspiration; some took it in a more restricted, others in a more comprehensive sense, But they were usually&nbsp;<em><strong>more inclined to admit verbal inspiration in the case of the Old than of the New Testament</strong></em>; and it was not till the canon of the New Testament had been completed, that they adopted concerning it the views which they had long entertained concerning the verbal inspiration of the Old Testament. (Rev. James Gardner, "Inspiration,"&nbsp;<em>The faiths of the world: an account of all religions and religious sects, their doctrines, rites, ceremonies, and customs</em> (A. Fullarton &amp; co., 1858) at&nbsp;<a href="http://books.google.com/books?id=FHcAAAAAMAAJ&amp;lr=&amp;pg=PA142">142</a>.)</span></blockquote>
<div><span style="font-size: large; font-family: 'times new roman', times;">This is evident from the fact that the letters of the apostles were not collected into a single book until long after the apostles died. While the letters of the apostles were shared and revered in the first 200 years, "these epistles were not as yet united in one collection possessing, like the writings of the O.T., distinctive canonical rank as Holy Scripture." (Friedrich Bleek,&nbsp;<em>Introduction to the New Testament</em> (Clark 1870) Vol. 2 at<a href="http://books.google.com/books?id=iD8tAAAAYAAJ&amp;dq=winer%20grammar%20of%20new%20testament%20greek%20enlarged%20moulton&amp;pg=PA238#v=onepage&amp;q=winer%20grammar%20of%20new%20testament%20greek%20enlarged%20moulton&amp;f=false"> 238</a>.) By putting them in a single canon and calling them "scripture," however, did not intend them to be regarded as fully inspired. It simply put them in the same rank as the third section of the OT -- where maybe it had words that were inspired, but this depended upon context to determine.</span></div>
<div>&nbsp;</div>
<span style="font-size: large; font-family: 'times new roman', times;">Hence, from Jesus to Paul to the early fathers, there was a strong understanding that the term "Scripture" when speaking of the entire Bible as 'graphe,' it meant the entire OT, including the "Writings" section which was not always inspired. But the term "Scripture" could also be simply a translation of the word "Writings" for the third section. Context has to be examined to understand which is understood. The early church had the same principle that "Scripture" could apply to apostolic letters, but it is clear that initially it was because they were regarded as on par with the third section of the Bible as it then stood -- the "Writings aka Scripture" section.</span></div>
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<h1>&nbsp;</h1>
<h1><span style="font-size: 24pt;"><strong>Second Peter &amp; Its Reference to Paul&nbsp;&nbsp;</strong></span></h1>
<h3><span style="font-family: 'times new roman', times; color: #000000;"><span style="font-family: 'times new roman', times;"></span></span></h3>
<h3><span style="font-family: 'times new roman', times; font-size: 18pt; color: #0000ff;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">Let's Begin by Reading Second Peter 3:14-17</span></strong></span></h3>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt; color: #0000ff;" data-mce-mark="1"><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1"><span style="font-family: 'times new roman', times; color: #000000; font-size: 18pt;" data-mce-mark="1">In the King James, this passage reads:&nbsp;</span><br /></span></span></p>
<p style="margin-top: 0px; margin-bottom: 10px; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 30px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold;"><span style="font-weight: bold; font-family: system-ui; background-image: initial; background-position: initial; background-repeat: initial; background-attachment: initial;">14&nbsp;</span></span><span style="line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold;"><span style="font-family: 'Times New Roman';">Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless</span></span></span></p>
<p style="margin-top: 0px; margin-bottom: 10px; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 30px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold;">15&nbsp;</span>And account that the longsuffering of our Lord is salvation; even as our beloved <strong><span style="color: #ff0000;">brother</span></strong> Paul also according to the <strong><span style="color: #ff0000;">wisdom</span></strong> given unto him hath written unto you;</span></p>
<p style="margin-top: 0px; margin-bottom: 10px; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 30px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold;">16&nbsp;</span>As also in all his epistles, speaking in them of these things; in which are some things <span style="color: #ff0000;"><strong>hard to be understood</strong></span> [in Greek, dysnoetas], which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.</span></p>
<p style="margin-top: 0px; margin-bottom: 10px; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 30px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold;">17&nbsp;</span>Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being<strong><span style="color: #ff0000;"> led away</span></strong> with the error of the<span style="color: #ff0000;"><strong> wicked</strong></span>, fall from <span style="color: #ff0000;"><strong>your own stedfastness</strong></span>. (<a href="https://www.biblegateway.com/passage/?search=2+Peter+3%3A15-17&amp;version=KJV">2 Peter 3:15-17 KJV</a>.)</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Many suppose this supports Paul. However, it speaks several negatives:</span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">1. This speaks of "brother" Paul, not "apostle Paul" in verse 15.</span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">2. In the same verse, it says Paul spoke with "<strong>wisdom</strong> given unto him," not inspiration. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, in the early church, when Paul is quoted, it is not "the Bible" tells us, or "Paul by the Holy Spirit said," as we incessantly are told today. Instead, in the early church, for example, Origen speaks differently that instead we "hear" Paul who "proclaims these things 'according to the <strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">wisdom given him in ministry</span></strong>'...," quoting Second Peter. This is Origen writing around 200 AD found in&nbsp;&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong>Homolies on Genesis &amp; Exodus</strong>, Book 8 (Editor Ronald Heine, 2010) page. <a href="https://books.google.com/books?id=X_mSBavPcq4C&amp;lpg=PA316&amp;pg=PA316#v=onepage&amp;q&amp;f=false">316</a>. </span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><strong><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">What does Speaking by Wisdom Signify?</span></span></strong></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">In the concept of holy scripture in the Bible that cannot be denied without making yourself an apostate, saying someone spoke by wisdom is the same as saying they did not speak by inspiration direct from God. You could not accept word-for-word what they were saying as true. In fact, in&nbsp;<a href="https://www.biblegateway.com/passage/?search=jeremiah+34%3A11-32&amp;version=ESV" style="color: #517291; outline: none; font-family: 'ZapfEllipt BT'; font-size: 24px;">Jeremiah 34:11-22</a>, we learn that unless one says "Yahweh says," we were to reject even what a prophet like Jeremiah commands. God commends the Rechabites for refusing to obey Jeremiah's commands that lacked any direct quote from God Yahweh. </span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><strong><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">What About Jesus? Why Must We Obey Him?</span></span></strong></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The only exception in the Bible is when God promised "the Prophet" would come, and we must "listen to" him, or otherwise be held "accountable" to Yahweh for disobeying "the Prophet." This is in Deuteronomy 18:15-19. Apostle Peter quotes this passage in Acts 3:22-23 in his second evangelical sermon, and says Jesus was "the prophet" of Deuteronomy 18. Peter says this means -- and we quote --God commands "you listen to everything [the Prophet] tells you." End of quote. See <a href="https://www.biblegateway.com/passage/?search=Acts+3%3A21-23&amp;version=NIV">Peter 3:22-23</a>, in particular verse 23.&nbsp;</span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;">&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong>How would we know Jesus is The Prophet?</strong> </span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Well, Yahweh twice speaks over Jesus from Heaven in front of multiple witnesses calling him his "beloved Son" and says "listen to him." See for example&nbsp;<a href="https://www.biblegateway.com/passage/?search=mark%209:7&amp;version=NIV">Mark 9:7</a>. </span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">This "listen to him" statement by Yahweh over Jesus is a direct quote from Deuteronomy 18:15-19. This repeats the unique trait of The Prophet -- He <strong>alone</strong> speaks with <strong>constant inspiration</strong> because of this prior mark on Him directly upon him from Yahweh.&nbsp;</span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><strong><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Who Else Says Paul Spoke Only with Wisdom?</span></span></strong></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Likewise, Polycarp (born 69 AD, died 155 AD) talks about Paul only speaking with wisdom. </span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Who is Polycarp? </span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">He was an early enthusiastic supporter of Paul's doctrines. However, listen in this famous quote whether inspiration or wisdom is the source of Paul's words - Polycarp saying:</span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 60px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"> "<span style="font-family: 'times new roman', times;" data-mce-mark="1">For neither am I, nor is any other like unto me, able to follow <strong>the wisdom of the blessed and glorious Paul,</strong> who when he came among you taught face to face with the men of that day the word which concerneth truth carefully and surely; who also, when he was absent, wrote a letter unto you, into the which <strong>if ye look diligently, ye shall be able to be builded up unto the faith</strong> given to you...."</span></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 60px;">&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">This quote is in the work by J<span style="font-family: 'times new roman', times;" data-mce-mark="1">oseph Barber Lightfoot and J. R. Harmer entitled&nbsp;</span><strong>The Apostolic Fathers</strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong>&nbsp;</strong>(London: Macmillan and Co., 1891) at page 178. </span></span></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The same authors quote Polycarp as continuing, and saying that - we quote - "when absent, [Paul] wrote letters to them," and "if they studied them, they would find <strong>edification.</strong>"&nbsp; See page<a href="https://babel.hathitrust.org/cgi/pt?id=yale.39002014813407&amp;view=1up&amp;seq=593&amp;size=125"> 593</a>&nbsp;of their 1885 edition. </span></span></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Edification is what you can get from C.S. Lewis. Edification implies the person is not speaking by inspiration, but solely by wisdom.</span></span></span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Please also note that Polycarp in the quote above says - we quote again -- that "he cannot follow" the wisdom of Paul. </span></span></span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">What explains this deficiency in Paul's writings?</span></span></span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The answer comes from our third observation about this passage of 2 Peter 3:14-17.&nbsp;</span></span></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;">&nbsp;<span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1"><span data-mce-mark="1"><span data-mce-mark="1"></span></span></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">#3. In the KJV, it says Paul speaks sometimes things "hard to be understood." This is more correctly translated as that Paul speaks some "nonsensical" things or things "destructive of good sense." </span><span style="font-family: 'times new roman', times;" data-mce-mark="1">The Greek word is&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">"<em><strong><a href="http://www.perseus.tufts.edu/hopper/morph?l=dusnoh%2Ftous&amp;la=greek&amp;can=dusnoh%2Ftous0&amp;prior=kai\&amp;d=Perseus:text:2008.01.0457:section=54&amp;i=1#lexicon" style="color: #517291; text-decoration: underline;">dysnoetas</a>.</strong></em>" Let's see why by examining that word carefullly.</span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">In Greek, dysnoetas has two parts -- the prefix DYS and the word NOETAS. To determine its meaning, you simply have to know the meaning and purpose of each part.</span></span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">Liddell &amp; Scott - renown and premier authors of a Greek dictionary say Dys as a prefix&nbsp; means - we quote -- </span></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 60px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">"always [understood] with the notion of <strong>hard, bad, unlucky</strong>, etc., ... destroying the <strong>good sense of a word,</strong> or <strong>increasing its bad sense</strong>."&nbsp;</span></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 60px;">&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">This quote can be found at page 336, column two, top third, in their 1883 dictionary at this page&nbsp;<a href="https://www.google.com/books/edition/A_Greek_English_lexicon/1FJRAQAAMAAJ?hl=en&amp;gbpv=1&amp;dq=%22destroying%20the%20good%20sense%20of%20a%20word%22&amp;pg=PA336&amp;printsec=frontcover&amp;bsq=%22destroying%20the%20good%20sense%20of%20a%20word%22">link </a>.</span><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;"></span></span></span>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">Hence, we know at the outset that such a word as dysnoetas is intended in a <strong>pejorative</strong> sense. It has a negative uncomplimentary sense. Think for example of the word <strong>utopia</strong> - an ideal place, versus a <strong>dystopia</strong> -- a nightmarish world where one endures great suffering or injustice, typically such as a totalitarian world. So a utopia when the prefix is changed to DYS is a nightmare world -- the exactly opposite meaning of utopia. See the definition at this <a href="https://www.google.com/search?q=dystopia&amp;rlz=1C1CHBF_enUS734US734&amp;oq=dystopia&amp;aqs=chrome..69i57j0l7.1423j0j7&amp;sourceid=chrome&amp;ie=UTF-8">link</a>.</span></span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">Then the conjoined word is NOETAS. It means SENSIBLE. See Francis E. Peter,&nbsp;</span><strong style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">Greek Philosophical Terms: An Historical Lexicon</strong><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">(1967) at&nbsp;</span><a href="https://www.google.com/search?tbm=bks&amp;hl=en&amp;q=noetas+sensible" style="color: #517291; font-family: 'times new roman', times; font-size: 24px;">130</a><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">&nbsp;("logoi noeton" = "sensible things");&nbsp;</span><a href="https://books.google.com/books?id=JepR6Mj9Hy8C&amp;lpg=PA130&amp;dq=noetas%20sensible&amp;pg=PA128#v=onepage&amp;q=noeton&amp;f=false" style="color: #517291; font-family: 'times new roman', times; font-size: 24px;">128</a><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">&nbsp;(noeton = "intelligible") Cf. NOETA = thought.&nbsp;</span></span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Hence, DYSNOETAS means "nonsensical thoughts" or "unintelligible thoughts" to reflect that the writer lacks any sense to what he or she is writing. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">What does that mean?</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">The problem is that writer's words&nbsp;</span><span style="font-family: 'times new roman', times; font-size: 18pt;">simply don't make any good sense. They defy common sense. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Thus, i</span><span style="font-family: 'times new roman', times; font-size: 18pt;">t is clear the problem begins with Paul's fault by the word DYSNOETAS used by Apostle Peter, according to its traditional authorship. &nbsp;<strong>Some</strong> of Paul's writings -- not all -- are said to suffer from DYSNOETAS. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">What does that convey in English?</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Well, the English translation as "difficult to understand" is ambiguous. Had Peter spoke in English, such words could support that the fault is solely our own, namely that we are not wise enough or knowledgeable enough to understand. But that is not what the Greek is conveying. In the Greek, if&nbsp;</span><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">the reader misunderstands,&nbsp;</span><strong style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">the mistake began at least initially with the writer</strong><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">. The writer wrote in words destructive of good sense; they make bad sense; etc.</span></p>
<p>&nbsp;</p>
<p><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px;">Hence, Second Peter is a criticism of Paul's content - his writing is sometimes lacking sense, with grave consequences -- a "lawless" life (<a href="https://www.biblegateway.com/passage/?search=2+peter+3%3A17&amp;version=NIV">2 Peter 3:17 NIV</a> "lawless") and personal "destruction" of Paul's reader who gullibly reads what Paul writes. (More on that in a moment.) The English translation of "difficult to understand" is therefore incomplete, and potentially misleading. It lacks the full weight of the intended meaning of the word DYSNOETAS.</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">This is underscored because then Second Peter identifies a fault in the readers who do not know better when reading Paul. Second Peter then <strong>blames the readers</strong> in part for having an <strong>unstable ignorance</strong>. In other words, they are gullible, credulous, and not questioning what Paul means on the surface, etc. This proves again the meaning DYSNOETAS is Paul's fault. The reader's fault is they they are not "steadfast" in Christ's words, and fall into "lawlessness" -- the NIV correctly rendering "lawless" in <a href="https://www.biblegateway.com/passage/?search=2+peter+3%3A17&amp;version=NIV">2 Pete 3:17</a> as what Peter says is where gullible readers end up, on the road to "destruction" -- again Peter's word, not mine.&nbsp;</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Of what were the readers ignorant and unstable about in particular? </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">In context, Peter likely means they are ignorant of Jesus' words about righteous law-abiding living where confessing Jesus as Lord is not enough.&nbsp; Jesus in <a href="https://www.biblegateway.com/passage/?search=matthew+7%3A21-23&amp;version=KJV">Matthew 7:21-23</a> say many will call him "Lord, Lord" -- but work "anomia" - a Greek word meaning&nbsp; law-lessness / negator of the&nbsp; Law, but Jesus will say "I never knew you" -- in obvious disgust. Just like Jesus says in Revelation 3:1-3 that He will "spew out" of his mouth those Christians who have had "lukewarm works" at the judgment. For more on Anomia, see this <a href="https://www.jesuswordsonly.com/component/content/article/1-jwo/737-anomia-in-nt-means-negation-mosaic-law.html">link</a>. For more on Revelation 3:1-3, see this <a href="https://www.jesuswordsonly.com/component/content/article/2-jwos/732-chapter-24-lukewarm-works-in-revelation-31-3.html">link</a>. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">By contrast, Paul in Romans directly contradicts Jesus, saying - we quote -- you "shall be saved" if you "confess him as Lord with your mouth, and believing...God raised him from the dead." Paul clearly says that <strong>alone</strong>&nbsp;"shall save you." (<a href="https://www.biblegateway.com/passage/?search=Romans+10%3A9&amp;version=NKJV">Romans 10:9 NKJV</a>) However, this makes no sense. It can only prevail by the ignorance of the reader not knowing Jesus says the opposite. Jesus says calling Him Lord, Lord, but working lawlessness -- such as trusting faith alone in facts about Jesus' resurrection and thereby wallowing in lukewarm works -- is the direct road to rejection, not salvation.</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Second Peter then correctly says this error of the reader of Paul leads them to accept Paul's sometimes nonsensical words, and adopt "<strong>lawless</strong>" principles. Then Second Peter says this is "to their own destruction," and thereby lose their "steadfastness" in Christ. (2 Peter 3:17-18.)&nbsp; </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">However, had they not been ignorant, such as being familiar with passages like Matthew 7:21-23, they would not have been misled into a life of "lawless" principles, and "destruction" in how they understood Paul's sometimes DSYNOETAS.&nbsp;&nbsp;</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><strong><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="font-size: 24px; font-family: 'times new roman', times;" data-mce-mark="1">Where can other Christian writings in Greek help prove the meaning of dysnoetas? </span></span></strong></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="font-size: 24px; font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-size: 24px; font-family: 'times new roman', times;" data-mce-mark="1">The Greek word&nbsp;<strong><em>dysnoetas</em></strong></span><em style="font-family: 'times new roman', times; font-size: large; line-height: 21px;">&nbsp;</em><span style="font-size: 24px; font-family: 'times new roman', times;" data-mce-mark="1">was used to mean "nonsense" by another Christian early writer -- Lucian -- referring to a false prophet. Luciean said this false prophet replied to Lucian's inquiries with multiple responses which Lucian said were "silly and nonsensical" -- dysnoetas</span><span style="font-size: 24px; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;-- every one." See Lucian's work&nbsp;</span><a href="http://www.tertullian.org/rpearse/lucian/lucian_alexander.htm" style="color: #517291; font-family: 'times new roman', times; font-size: large; line-height: 21px;"><span data-mce-mark="1"><em>Alexander the False Prophet</em></span></a><span style="font-size: 24px; font-family: 'times new roman', times;" data-mce-mark="1">, para.&nbsp;</span><a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0457%3Asection%3D54" style="color: #517291; font-family: 'times new roman', times; font-size: large; line-height: 21px;">54</a><span style="font-size: 24px; font-family: 'times new roman', times;" data-mce-mark="1">.</span></span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><strong><span style="font-family: 'times new roman', times; font-size: 18pt;">Then Who Is to Blame for Paul's Dysnoetas?</span></strong></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Peter thus lays at Paul's feet PART OF THE BLAME for the loss of stedfastness in Christ and falling into a lawless and destructive life of error.&nbsp;</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Second Peter explains this clearly. It says that many construe Paul's DYSNOETAS -- nonsense -- in his writings to support the "error of the lawless" and thereby "fall away from their steadfastness in Christ." (2 Peter 3:18.) These LISTENERS are criticized for a different fault than Paul's fault; the listeners' fault which leads them away from Christ's teaching when reading Paul's writings is they are "<strong>ignorant and unstabl</strong>e," and this results in them "perverting" the truth to support "lawless" teaching to their own "destruction."&nbsp;&nbsp;</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Why did these listeners to Paul end up there? What exactly is their contributing fault? For being "<strong>unlearned</strong>" and "<strong>unstable</strong>" -- they are not firmly rooted in Jesus' words. For had they been STABLE, and STUDIED Jesus' words -- "stedfast in Christ" as Peter explains, Paul's nonsensical words would not have thrown them off, causing them to lose their "steadfastness" in Christ.</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;"> Hence, Paul's words contribute to their loss of salvation, but Peter's message is&nbsp;<strong>we can protect ourselves from Paul's "nonsense" by not being "ignorant" or "unstable."</strong>&nbsp;Instead, Peter implies we must endeavor with a greater effort than these destroyed brothers to keep "stedfast" in Christ - obviously remaining in Jesus' teachings. This will protect us from Paul's &ldquo;sometimes&rdquo; nonsense.&nbsp; &nbsp;</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><strong><span style="font-family: 'times new roman', times; font-size: 24px;">Earlier Paulinists Knew Dysnoetas Was Bad.</span></strong></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 24px;">Prior to the KJV downplaying DYSNOETAS in English translation, the reformers knew the meaning. They rejected Second Peter. For the negative analysis above on what DYSNOETAS means was effectively first brought forth by&nbsp;<strong>Calvin,</strong>&nbsp;one of the founders of the Reformation at Geneva. Calvin did so in a famous and blunt way. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 24px;">I have had Calvin's discussion set forth below in this online article on 2 Peter 3:16 for over eleven years now. See&nbsp;<a href="#calvin2dpeter" target="_blank">link to discussion below</a>. Calvin in the 1500s saw Second Peter as highly critical of Paul in saying some of Paul's writings are DYSNOETAS.&nbsp;<strong>Calvin concluded that Second Peter 3:16-17 was an anti-Paul remark</strong>&nbsp;and this alone justified rejecting Second Peter as canonical. Calvin explained that Apostle Peter would never speak this way about Paul's writings, i.e., calling them DYSNOETAS, and hence&nbsp;<strong>Calvin concluded that Second Peter was not authentically written or reviewed by Apostle Peter</strong>. </span><span style="font-family: 'times new roman', times; font-size: 18pt;"></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">Now we move to our fourth observation about Second Peter 3:1-47.</span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">#4. Paul is lowered not raised by equating him with "other <strong>graphe</strong>" -- other writings. It is not the term "holy writings," which is how Paul himself referred to an inspired writing. Even if the text refers to a "writing" in the Bible, it does not change the meaning of a "writing" as always inspired, just as we use the word "writing" to signify any kind of writing -- inspired or otherwise.&nbsp;</span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">Non-inspired writings are simply called <span style="font-family: 'times new roman', times; color: #000000;" data-mce-mark="1"><strong>graphe</strong> in the Bible unless the context implies a reference to the Law or Prophets. Paul is thus equated by Second Peter with non-inspired writings, as Second Peter makes no implied reference to the Law or Prophets. It is a modern phenomenon that we hear the word&nbsp;<strong>writing</strong>&nbsp;when given as the capitalized synonymn&nbsp;<strong>Scripture</strong></span>, and we imply into it <span style="font-family: 'times new roman', times; color: #000000;" data-mce-mark="1"><strong>Holy Scripture</strong> -- a meaning far removed from Second Peter's intent. This is&nbsp;</span>more fully explained below.</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">Observation # 5. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">The unstable "wrest" from Paul's "nonsensical" writings an "error" which the "lawless" (Greek, athesmon) prefer, and thereby fall from their "steadfastness" in Christ. This is all toned down by translators. Yet, we can find it under the covers by using an interlinear Greek New Testament, and double-checking the key words.</span></p>
<p>&nbsp;</p>
<h2 style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Second Peter 2:18-22 Earlier Describes Paulinism In Veiled Terms As A Teaching of Nonsense</span></strong></span></h2>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">Then we can see a parallel of Second Peter's talking evidently of Pauline teachers like the Nicolatians mentioned in Revelation. Second Peter levels a critique in chapter 2, &nbsp;verses 18-22, about "false teachers" who for gain "arrogantly use <strong>nonsense</strong>." Obviously, Pauline teachers are understood.&nbsp; Listen intently. We quote:</span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1"></span></p>
<p style="margin: 0px 0px 10px 30px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">18 They arrogantly use <strong>nonsense</strong>&nbsp;[Greek, <a href="http://biblehub.com/greek/mataiote_tos_3153.htm" style="color: #0092f2; font-family: Trebuchet, Arial, Helvetica, sans-serif; font-size: 15px; line-height: 22px; text-align: justify;" title="mataiot?tos: of vanity.">mataiot?tos</a>, synonymn to&nbsp;<strong>dysnoetas</strong>]&nbsp;to seduce people by appealing to their sexual desires, especially to sexual freedom. They seduce people who have just escaped from those who live in error.&nbsp;</span><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">19&nbsp;</span>They <strong>promise these people freedom</strong>, but they themselves are slaves to corruption. A person is a slave to whatever he gives in to.</span></span></p>
<p style="margin: 0px 0px 10px 30px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1"></span></p>
<p style="margin: 0px 0px 10px 30px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">20&nbsp;</span>People can know our Lord and Savior&nbsp;<strong>Yeshua</strong>&nbsp;Christ and escape the world&rsquo;s filth. But if they get involved in this filth again and give in to it, they are worse off than they were before.&nbsp;</span><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">21&nbsp;</span>It would have been better for them never to have known the way of life that God approves of than to know it and <strong>turn their backs</strong> on the holy life God told them to live.&nbsp;</span><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">22&nbsp;</span>These proverbs have come true for them: &ldquo;A dog goes back to its vomit,&rdquo; and &ldquo;A sow that has been washed goes back to roll around in the mud.&rdquo; (Names of God Bible,<a href="https://www.biblegateway.com/passage/?search=2+Peter+2"> 2 Peter 2:18-22</a>.)</span></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 14pt; color: #000000;" data-mce-mark="1"></span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">Second Peter in chapter two is clearly saying ones who <strong>knew Christ</strong> and thereby <strong>escaped the world's</strong> filth were <strong>promised freedom from legal constraints</strong> on behavior by false teachers who "arrogantly used <strong>nonsense</strong>." Now they have been duped by this false promise, and are worse off than when they did not yet know Christ, and had thereby escaped the world and been washed clean of sin. This is because their <strong>disobedience</strong> -- given license by the false teachers who speak nonsense -- has led them to return to their filfth and vomit.</span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">Don Flemming comments on 2 Peter 2 in a very telling way in his highly regarded commentary - the <strong>AMG Concise Bible Commentary</strong> (Chatanooga, Tennessee, 1994). He writes: </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 60px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">"In it, he [Peter] opposed the <strong>false teachers who claimed that faith was not related to behavior</strong>, and therefore <strong>immoral practices were not wrong</strong> for those with higher spiritual knowledge."</span></p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px; padding-left: 60px;">&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">More precisely, Flemming means these teachers said immoral practices had no serious risk of loss of salvation for those with "faith" -- the higher spiritual knowledge. This is Paul's doctrine in many places, such as 1 Corinthians 8:7-8.&nbsp;&nbsp;</span></p>
<h2 style="font-size: 16px; margin-top: 0px; margin-bottom: 10px; background-image: url('data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAAsAAAAICAYAAAAvOAWIAAAAxklEQVQYV2NkIAEwTps2TZ2ZmTn4+fPnHQ0NDf9mzpxp/v//f7OMjIzJ06dP1wHKqQP5e9LT0z8yzpgxI4iRkXEtUDErUPEfoOJioGQhUCwWSG8HWnwEiM2BfCu44r9//wqxs7P/AYJcoKIsoIIJQCwEtKEKaOBeIPs0XDGy04GKnwIVyYDEgE4xBJp6HMiMgisGmijJwsLyB2pqGkgx0EQvoMJVQIXdQDc34nNzMMhjQMXFTExM24D0N5yKgaaBFKQiOW8ZANzXfMFoX2hjAAAAAElFTkSuQmCC'); font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; line-height: 24px;"><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Second Peter 1:10 Said We Make Our Salvation Secure by "Good Works."&nbsp;</span></strong></span></h2>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Second Peter says "good works" is what "makes sure" your calling and election in 2 Peter 1:10:&nbsp;</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px 60px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">Wherefore, brethren, labour the more, that&nbsp;<strong>by good works</strong>&nbsp;you may make sure your calling and election. For doing these things, you shall not sin at any time. (<strong>Douay-Rheims</strong>.) &nbsp;</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">This is such an anti-Paul remark that the KJV editors did not translate it at all, ignoring it from before their very own eyes. Yet, as explained at this <a href="https://www.jesuswordsonly.com/recommendedreading/867-did-pauline-bias-suppress-good-works-in-2-peter-1-10-is-what-gives-us-security.html">link</a>, in 1611 "good works" was in the Codez Bezae -- the oldest New Testament from about 400 AD -- which the KJV editors otherwise accepted as valid. "Good works" in this verse appears in the final Textus Receptus compilations of what scholars should know was the KJV source for the best Greek sources. "Good works" appears in the oldest New Testament of the Byzantine tradition -- the Alexandrinus. "Good works" was found again in 1859 in the oldest New testament of all time -- the Sinaiticus from 340 AD which was found that year in a monastery.&nbsp; "Good works" was quoted in the early commenators in the era before 325 AD. Ironically, this blindness is perpetuated by all 30 English Bibles quoted of this one verse at this Bible Hub&nbsp;<a href="https://biblehub.com/2_peter/1-10.htm" style="color: #517291;">link</a>&nbsp;other than the Douay Rheims. </span></p>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 18pt;">So if I doubt the sincerity of the attack on Second Peter as not the work of Peter, it is in part because this ignoring the text proves we&nbsp; have no reason to ever trust a Pauline movement that exhibits no ethical restraint from misrepresenting the "scripture" the way it actually reads.&nbsp;</span></p>
<p>&nbsp;</p>
<h2 style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Second Peter 1, 2 and 3 Are Anti-Paul, not Pro-Paul</span></strong></span></h2>
<p>&nbsp;</p>
<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 10px; color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><span style="font-family: 'times new roman', times; font-size: 18pt; color: #000000;" data-mce-mark="1">Second Peter thus presents a subtle yet obvious highly negative picture of Paul, not a positive one. Negative references to Paul's doctrine and the impact on believers is reflected in each chapter -- one, two and three. One has to lift completely out of context the word "scripture" in 2 Peter 3:17, and then improperly spin it to ignore or discount these multiple negatives.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt; color: #0000ff;" data-mce-mark="1"><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1"><span style="font-family: 'times new roman', times; color: #000000;" data-mce-mark="1"></span></span></span></p>
<h3><span style="font-family: 'times new roman', times; font-size: 18pt; color: #0000ff;"><strong><span style="font-family: 'times new roman', times;">The Argument for Paul from 2 Peter 3:15-17</span></strong></span></h3>
<p>&nbsp;</p>
<p><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1">Those who seek to claim Paul is as inspired as Moses or Jesus rely upon 2 Peter 3:15-17 which says some twist Paul like they "do other Scripture" to their destruction. The same passage is otherwise very unflattering to Paul -- first denigrating his writings which the KJV translates as "difficult to understand" but using the Greek word&nbsp;<span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1">"<em><strong><a href="http://www.perseus.tufts.edu/hopper/morph?l=dusnoh%2Ftous&amp;la=greek&amp;can=dusnoh%2Ftous0&amp;prior=kai\&amp;d=Perseus:text:2008.01.0457:section=54&amp;i=1#lexicon">dysnoetas</a>.</strong></em>" As mentioned above, this is a term used as ridicule meaning "</span>nonsensical." &nbsp;As noted above, in the same pattern of denigrating Paul, Second Peter continues, calling&nbsp;</span><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;Paul a "<strong>brother</strong>" (<strong>not an apostle</strong>) who had "<strong>wisdom</strong> as God gave him" (<strong>rather than inspiration</strong>).</span></span></p>
<p>&nbsp;</p>
<p><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1">These multiple negatives make it very hard for those who wish to rely upon the "other Scripture" reference as a positive to accept Second Peter as entirely inspired. Hence, at least one -- Calvin -- who knew what <strong>dysnoetas</strong> really meant -- rejected Second Peter as authentic for using this term in reference to Paul's writings. (We discuss in depth next.) Moreover, those who rely upon the 'other scripture' reference also read far too much into this as a supposed positive, as we shall see.</span></span></p>
<h3>&nbsp;</h3>
<h3><span style="color: #0000ff; font-size: 18pt;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Is Second Peter Truly Canonical? And Why Did Calvin Reject Second Peter?</span></strong></span></h3>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">The first question is whether anyone, including those endorsing Paul or those disputing Paul's validity (as myself) can truly rely upon 2 Peter 3:15-17 as inspired writ. The oldest voice on the issue was Eusebius -- speaking in the fourth century A.D. He was part of Constantine's Roman church that was extremely pro-Paul because Paul gave verses that could do away with Jewish traditions. So there is some possible bias by Eusebius' church (not Eusebius himself) to shield Paul from Second Peter. He was writing in the early 300s, as the orthodox historian, and said:</span></p>
<p>&nbsp;</p>
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;">"One epistle of Peter, that called the first, is acknowledged as genuine. <strong>But we have learned that his extant second epistle, does not belong to the canon</strong>. Yet as it has appeared profitable, it has been used with the other scriptures." (Eusebius, <strong>History of the Church</strong> 3:3:1, in Schaff, Nicene and Post-Nicene Fathers, Series II, Vol. I at <a href="https://www.ccel.org/ccel/schaff/npnf201.pdf">254</a>.)</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Similarly, <a id="calvin2dpeter">Calvin,</a> one of the leaders of the Reformation of the 1500s at Geneva, disliked Second Peter's criticism of Paul. For this reason Calvin concluded it could not have been written by Peter, as mentioned above.</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Calvin regarded the fault Peter found about Paul as DYSNOETAS in 2 Peter 3:15-17 outweighed any positives stated by Second Peter. The words attributed to Peter implies, as the Bethel Church of God explains:</span></p>
<p>&nbsp;</p>
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="font-family: 'times new roman', times;">Based on the above texts, as well as others, there is<strong> only one way to understand Paul&rsquo;s Epistles<em>.</em></strong> They <strong>must be interpreted</strong> by the clear texts in the Bible,<span style="font-family: 'times new roman', times;"><strong> texts that are </strong></span></span><span style="font-family: 'times new roman', times; color: #ff0000;"><strong>not</strong></span><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;"><strong> difficult to understand</strong></span>. ("<a href="http://www.bethelcog.org/church/understanding-paul/understanding-paul-1">Understanding Paul</a>," Bethel Church of God (2012).)</span></span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Thus, Calvin disliked this implication because it means to interpret Paul, you must begin by excluding Paul from consideration. You would then have to start with Jesus and the apostles whose words are clear, and only then would you see how and to what extent Paul is compatible. Then if Paul's words are at odds with Jesus or the apostles, then one must dismiss those words of Paul as DYSNOETAS.&nbsp; Paul would become essentially irrelevant if we heeded 2d Peter 3:15-17.</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;"> But Calvin adored the doctrines he found in Paul of predestination of the lost, sovereignty of God over evil (<em>i.e.</em>, God makes all evil happen and no man has free will), and once you experienced regeneration, you could commit no sin that would cause the loss of salvation ("once in grace, always in grace"). Most of those doctrines can only be articulated from Paul's teachings.</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Calvin acknowledged therefore that if Peter truly criticized Paul as DYSNOETS&nbsp; this undercuts Paul's inspiration and anyone's right to meaningfully use Paul to interpret Christianity. Calvin realized Second Peter is a profound and deep cut on Paul. Thus,<strong> Calvin concluded Second Peter was not written personally by Peter</strong>, relying principally on this issue of the criticism Second Peter contains of Paul.</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Calvin's introductory comment to 2d Peter is at this<a href="http://www.biblestudyguide.org/comment/calvin/comm_vol45/htm/vii.htm">link</a>.&nbsp;Calvin says - we quote - "doubts...ought not keep us from reading it...." "there are probable conjectures by which we may conclude that <strong>it was written by another than Peter</strong>." Calvin continues, and we quote: "If it be received as canonical, we must allow Peter to be the author." </span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">However, in this introduction, Calvin never tells us it is canonical. This is because he later disaffirms any true apostolic support for its supposed inspiration.</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">When it comes to the key passage that says Paul sometimes writes things DSYNOETAS,&nbsp;Calvin disaffirms the entire Epistle was written by Peter. Calvin writes:</span></p>
<p>&nbsp;</p>
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;">And yet, when I examine all things more narrowly, it seems to me more probable that <strong>this Epistle was composed by another according to what Peter communicated, than that it was written by himself, for Peter himself would have never spoken thus</strong>. (<a href="http://www.biblestudyguide.org/comment/calvin/comm_vol45/htm/vii.iv.iv.htm">Bible Study Guide</a>.)</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt; color: #0000ff;"><strong><span style="font-family: 'times new roman', times;">Barclay Also Realized Second Peter Intriguingly Critizes Paul</span></strong></span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">The importance of Calvin's comment is explained by the famous William Barclay. &nbsp;He records that in the commentary, Calvin recognized 2d Peter criticizes Paul, and thus Calvin finally came down with the view that Peter did not write this epistle:</span></p>
<p>&nbsp;</p>
<div style="text-align: left; padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;">"With its <strong>reference to Paul and its tinge of criticizm of him</strong>, this is one of the<strong> most intriguing passages in the New Testament</strong>. It was this passage which made reformer John Calvin certain that Peter did not write himself 2 Peter because, he says,<strong> Peter would not have spoken about Paul like this</strong>." (William Barclay, <strong>The Letters of James and Peter</strong> (Westminster, John Knox Press, 2003) at <a href="http://books.google.com/books?id=YU9dnW6EfwUC&amp;pg=PR3&amp;dq=William+Barclay,+The+Letters+of+James+and+Peter+Westminster+John+Knox+Press+2003&amp;ei=XCz8S6DgJ4KOlQTU8YXSCQ&amp;cd=1#v=onepage&amp;q=calvin&amp;f=false">401</a>.)</span></div>
<p><span style="font-size: 14pt;"></span></p>
<p>&nbsp;<span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">From all this, our conclusion is as follows&nbsp; --</span></strong></span></p>
<p>&nbsp;</p>
<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">Second Peter Clearly Contains Several Put-Downs of Paul</span></strong></span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">So if Second Peter is inspired, it conveys several direct criticisms / subtle put-downs about Paul. And 2d Peter's<strong> anti-Paul slant</strong> is precisely the primary reason why Calvin did not accept 2d Peter as actually written by Peter. &nbsp;It supposedly got garbled somehow.&nbsp;</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Thus, whoever wrote Second Peter, the author was sending us strong caution about Paul's writings. By our reading Paul's words gullibly and ignorant of Jesus' words, we can easily be carried away with the lawless into a life of error and destruction, and lose our steadfastness in Christ. </span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Hence, Second Peter is truly one of the most negative works in the New Testament about whether Paul's writing are even edifying. They are dangerous to read ignorantly and as one not firmly rooted in Jesus' words because sometimes - not always - Paul's writings are DYSNOETAS. Meaning, nonsensical.</span></p>
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<td valign="top" ><span>"The presence of anti-Pauline texts in [Matthew's] Gospel</span><span>, point</span><span> inevitably towards the conclusion that the evangelist himself [sic: really Jesus] was anti-Pauline</span><span>." D.C. Sim [2002:780]</span></td>
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<h1><span style="font-size: 24pt;">Paul Admits Often That He Is Uninspired</span></h1>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Paul himself denigrated he had constant inspiration. So our assumption the early church thought Paul was always inspired does not make sense. How could the early church give Paul something he denied himself? </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">For example, Paul in an epistle writes: "I give my advice" (2 Cor. 8:8-10). That's not constant inspiration. Second, Paul quotes Scripture, and says the Lord gives that command, but "the rest is from me, not from the Lord" (1 Cor. 7:10-12). The latter is certainly not inspired. Next, Paul says in another epistle: "concerning virgins, I have no commandment from the Lord, but I give my own opinion" (1 Cor. 7:25). Again no constant inspiration there. Again, Paul says elsewhere "what I am going to say now is not prompted by the Lord but from a fit of folly" (2 Cor. 11:17). Same thing. Finally, in advising virgins not to marry, Paul adds "I think I have the spirit of God." (1 Cor. 7:40). Can a constantly inspired person only "think" he says something with God's spirit? Of course not.</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">Hence, Paul's own writing proves he was</span><strong style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;"> self-aware</strong><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;"> that he was often writing&nbsp;</span><em style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;"><strong>without inspiration</strong>.</em></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">This is also clear from how Paul would give commands, and cautions his reader that Paul is not writing under inspiration.&nbsp;</span></span></p>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Paul Cautions: Don't Take My Commands Too Seriously -- They Are Uninspired</span></strong></span></h2>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Here are more details on the examples that Paul emphasized he was speaking on his own in his letters. Hence, Paul cannot be viewed as Holy Scripture that is inspired in every word, for Paul denies for himself that very same interpretation.<br /><br />First, in Paul's own words, he once said&nbsp; "I speak not by Commandment ... and herein I give <strong><em>my advice</em></strong>" (2 Cor. <a href="http://www.biblegateway.com/passage/?search=2%20corinthians%208:8-10&amp;version=KJV">8: 8-10</a>). Paul's calling his words "advice" certainly did not mean it was the Word of God.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Likewise, in this next quote from 1 Corinthians, note the two different sources of the commands which Paul has written:&nbsp; "Unto the married I command, yet not I,&nbsp;<strong><em> but the Lord</em></strong> .., but the<em><strong> rest is from me, not from the Lord</strong></em>&rdquo; (I Cor. <a href="http://www.biblegateway.com/passage/?search=1%20corinthians%207:10-12&amp;version=KJV">7:10-12</a>). Paul in saying this did what OT principles required for recognition of a statement as inspired -- he said the message was from "the Lord."</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">(Incidentally, what Paul says is "not from the Lord," but himself, is the bizarre notion that an unbelieving husband is sanctified by the wife, and likewise the unbelieving wife by the believing husband, and if this were not so one's children would be "unclean" -- unsaved, but now are "holy" (saved). Clearly, Paul is off on a ridiculous theory that contradicts his faith-alone doctrine, and ascribes the cleansing of a sin for one parent to not only automatically apply to their spouse but also to their children. See <a href="https://www.biblegateway.com/passage/?search=1+corinthians+7%3A10-14&amp;version=DLNT">1 Cor. 7:10-14</a>. Paul had the good sense not to attribute that idea to God that one's salvation is through close marital or blood-relationships within a single family unit without faith. John the Baptist decried such ideas in Matthew chapter 1 -- the Jews who thought their relationship with Father Abraham saved them. FYI: As Jesus implies about children, Judaism maintains children are innocent of any sin by law - based upon the story of the minor children being innocent of the sin of the adults who wanted to return to Egypt, and who God punished by saying they would not see the promised land but the children would enter it.)</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Finally, here is another quote which definitely tells us that some of Paul's utterances and admonishments were of his own making: &ldquo;Now concerning virgins I have <strong><em>no commandment of the Lord</em></strong>:&nbsp; but I give my own <strong>opinion</strong>&rdquo; (1 Cor.<a href="http://www.biblegateway.com/passage/?search=1%20corinthians%207:25&amp;version=KJV">7:25</a>). <em>See also</em> 2 Cor. 11:17 ("What I am going to say now, is not prompted by the Lord, but said as if in a fit of folly, in the certainty that I have something to boast about&rdquo;)&nbsp; </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">As Spinoza, a Jewish Talmudic scholar, said in 1670 - referencing Paul's "opinion" "think" and "my judgment" language in various passages&nbsp; -- that Paul believes typically that his ideas came from his own mind without inspiration:&nbsp;</span></p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; padding-left: 30px;">(38) For instance, in 1 Cor. vii:40, Paul says: But she is happier if she so abide, <strong>after my judgment</strong>, and I think also that I have the Spirit of God." (39) By the Spirit of God the Apostle here refers to <strong>his mind,</strong> as we may see from the context: his meaning is as follows: "I account blessed a widow who does not wish to marry a second husband; such is <strong>my opinion</strong>, for I have settled to live unmarried, and I <strong>think</strong> that I am blessed." (40) There are other similar passages which I need not now quote. (Spinoza, Theologico-Political Treatise (1883)(orig. 1670) at this <a href="https://www.sacred-texts.com/phi/spinoza/treat/tpt17.htm">link</a>.)</p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Hence, Paul did not understand he was always speaking under inspiration. When he wanted that understood, Paul followed the OT requirement of saying the "Lord" burdened him with a message. </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">We as Gentiles should defer sometimes to Jewish commentary that explains how Paul's words match or do not match what a Jewish person would or would not say if they were speaking under inspiration from God. Spinoza says Paul is not using words to signal he speaks as one inspired, e.g., he does not say "the Lord revealed."Absent that, Spinoza says Paul is not asking us to treat him like an inspired prophet. (FYI: Jesus as "the Prophet" of Deut 18:15-18 over whom Yahweh spoke from heaven "listen to him" is exempt from this requirement. See <a href="/component/content/article/1-jwo/532-the-jesus-words-only-principle-explained.html">The JWO Principle from Deut 18 and Numbers 22</a>.)</span></p>
<p>&nbsp;</p>
<p><strong><span style="font-family: 'times new roman', times; font-size: 18pt;">Spinoza Sees The Same Implication In Other Passages. </span></strong></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">In 1670, Spinoza -- whose background was as an objective Jewish Talmudic-scholar -- also found Paul's "think" passages conveyed Paul had no sense of constant inspiration. Also, Spinoza said Paul's proof-texting to win a point proves Paul did not believe he spoke with prophetic authority. Spinoza explains:&nbsp;</span></p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black; padding-left: 30px;">(2) If we examine the style of the Epistles, we shall find it totally different from that employed by the prophets [in the Law &amp; Prophets].</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black; padding-left: 30px;">(3) The prophets are continually asserting that they speak by the command of God: "Thus saith the Lord," "The Lord of hosts saith," "The command of the Lord," &amp;c.; and this was their habit not only in assemblies of the prophets, but also in their epistles containing revelations, as appears from the epistle of Elijah to Jehoram, 2 Chron. xxi:12, which begins, "<strong>Thus saith the Lord</strong>."</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black; padding-left: 30px;">(4) In the <strong>Apostolic Epistles we find nothing of the sort</strong>. (5) Contrariwise, in I Cor. vii:40 Paul speaks <strong>according to his own opinion</strong> and in many passages we come across doubtful and perplexed phrase; such as, "We <strong>think</strong>, therefore," Rom. iii:28; "Now <strong>I think</strong>," [Endnote 24], Rom. viii:18, and so on. (6) Besides these, other expressions are met with very different from those used by the prophets. (7) For instance, 1 Cor. vii:6, "But I speak this by permission, not by commandment;" "I give <strong>my judgment</strong> as one that hath obtained mercy of the Lord to be faithful" (1 Cor. vii:25), and so on in many other passages. (8) We must also remark that in the aforesaid chapter the Apostle says that when he states that he has or has not the precept or commandment of God, he does not mean the precept or commandment of God revealed to himself, but only the words uttered by Christ in His Sermon on the Mount. (9) Furthermore, if we examine the manner in which the Apostles give out evangelical doctrine, we shall see that <strong>it differs materially from the method adopted by the prophets</strong>. (10) The Apostles everywhere reason as if they were <strong>arguing rather than prophesying</strong>; the prophecies, on the other hand, contain only dogmas and commands. (11) God is therein introduced <strong>not as speaking to reason, but as issuing decrees</strong> by His absolute fiat. (12) The authority of the prophets <strong>does not submit to discussion</strong>, for whosoever<strong> wishes to find rational ground for his arguments, by that very wish submits them to everyone's private judgment</strong>. (13) This Paul, inasmuch as he uses reason, appears to have done, for he says in 1 Cor. x:15, "I speak as to wise men, judge ye what I say." (14) The prophets, as we showed at the end of Chapter I., <strong>did not perceive what was revealed by virtue of their natural reason</strong>, and though there are certain passages in the Pentateuch which seem to be appeals to induction, they turn out, on nearer examination, to be nothing but peremptory commands.&nbsp;</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black;">Hence <a href="https://thegreatthinkers.org/spinoza/biography/">Spinoza</a> concluded Paul was conceding he was not inspired generally, if ever, in anything he wrote. See Spinoza, A Theologico-Political Treatise (1883) chapter 11 at this <a href="https://www.sacred-texts.com/phi/spinoza/treat/tpt17.htm">link</a>.</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black;">As Spinoza aptly points out:&nbsp;</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; padding-left: 30px;">(20) Thus Moses, the chief of the prophets, never used legitimate argument [<em>i.e.</em>, he relied upon inspiration], and, on the other hand, the <strong>long deductions and arguments of Paul, such as we find in the Epistle to the Romans, are in nowise written from supernatural revelation.&nbsp;</strong></p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black; padding-left: 30px;">(21) The modes of expression and discourse adopted by the Apostles in the <strong>Epistles</strong>, <strong>show very clearly that the latter were not written by revelation and Divine command</strong>, but merely by the natural powers and judgment of the authors. (22) They consist in brotherly admonitions and courteous expressions such as would <strong>never be employed in prophecy</strong>, as for instance, Paul's excuse in Romans xv:15, "I have written the more boldly unto you in some sort, my brethren."</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black;">Elsewhere, Spinoza points out that Paul's entrities reflect / imply a lack of inspiration:&nbsp;</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: &quot;Times New Roman&quot;; font-size: 18pt; color: black; padding-left: 30px;">(47) These passages, I say, show...the authority for <strong>admonishing</strong> whomsoever and wheresoever he pleased is asserted by Paul in the Epistle to Philemon, v:8: "Wherefore, <strong>though I might be much bold in Christ to enjoin thee that which is convenient</strong>, yet," &amp;c., where we may remark that if Paul had received from God <strong>as a prophet</strong> what he wished to enjoin Philemon, and had been bound to speak in his prophetic capacity, <strong>he would not have been able to change the command of God into entreaties</strong>. (48) We must therefore understand him to refer to the permission to admonish which he had received as a teacher, and not as a prophet. Id.</p>
<p>&nbsp;</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black;">Spinoza thereby makes a valid point that Paul can only talk this way because he is not repeating direct commands from God - he is entreating, i.e., trying to persuade by bold speach on what is more "convenient," i.e., proper, in such and such circumstance.</p>
<p>&nbsp;</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black;"><span style="font-size: 18pt;"><strong>Did Paul Express A Broader Understanding?</strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">However, one time Paul made a statement that appears more sweeping. In 1 Cor 14:37-38, Paul writes: "If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord&rsquo;s commandment. But if anyone does not recognize<em><strong> this</strong></em>, he is not recognized." Presumably, if you are not recognized, you are not accepted by Paul. You are excluded. So Paul here apparently made his own words a test to exclude Christians from the communion of Christians at Corinth.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">One commentator applied these words to Paul's words on women as teachers. It said: "Any one who rejects Paul&rsquo;s teaching on the submission of women and woman preachers, is 'not recognized' by God... or condemned. Harsh but true words." ("<a href="http://www.bible.ca/f-women-speak-in-church.htm">May Women Teach</a>.")</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">However, I have two objections to how broad to read Paul's statement. First, it is inconsistent with Paul's own words that he is not always speaking under inspiration, and he points that fact out. Second, Paul in context meant at most that "this" commandment he gave was from God, <em>i.e.</em>, his <strong><em>preceeding command to have one speak and another be silent during prophesying</em></strong>. The threat upon the one who does not "recognize<strong><em> this</em></strong>" did not mean to encompass<strong> all</strong> "the things which I write..." at all times and in every letter. How do we know that? Partly because in other places, Paul says he is not writing under inspiration. Hence, the commentator read "this" with misplaced emphasis.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Hence, our conclusion above remains. Paul made it clear <em>when</em> he believed he spoke for the Lord. This is one of those passages. This was an OT requirement to have words taken as prophetic. They had to be said to be from the Lord (unless the Lord spoke from heaven to crowds telling them to "listen" to you, as was the case with Moses and Jesus.) Otherwise, Paul's own self-assessments show us he did not expect us to take his letters as inspired.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">This fits precisely into the fact Paul made it clear he was trying to persuade, citing often his interpretation of inspired OT passages such as Habakkuk and Genesis. Why would a person whose every word is inspired need to do this? (By contrast, Jesus' proof of constant inspiration was demonstrated by the voice twice from heaven saying "Listen to Him" at Jesus' baptism and at the transfiguration. Although Jesus quoted from Scripture, Jesus did so to explain missapplications, and did so in a commanding way -- never pleading with us to accept his interpretation as Paul does.)</span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1">Thus, we can safely conclude that unless Paul says God burdened him with a message that he is no more inspired than C.S.Lewis who writes a piece to persuade us. </span></span></p>
<p><strong><span style="font-size: 18pt; color: #0000ff;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Paul Admits Unsure Of His Revelations' Validity</span></span></strong></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Paul himself even expressed uncertainty whether he had God's spirit to prophesy:&nbsp;&ldquo;I THINK that I have the Spirit of God&rdquo; (<a href="http://bible.cc/1_corinthians/7-40.htm">1 Cor. 7:40</a>). If Paul truly was always writing with inspiration as almost everyone assumes, why would Paul talk this way EVER? </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Paul amazingly in <a href="https://www.biblegateway.com/passage/?search=galatians+2%3A2&amp;version=ESV">Galatians 2:2</a> says revelations sent him to Jerusalem, but Paul then admits he went because he was unsure he was running in the correct direction:&nbsp;</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span>I went up because of a revelation and set before them (though privately before those&nbsp;</span><span>who seemed influential) the gospel that&nbsp;</span><span>I proclaim among the Gentiles,&nbsp;</span><span><strong><em><span style="color: #ff0000;">i</span></em><em><span style="color: #ff0000;">n order to make sure I was not running or had not&nbsp;</span></em></strong></span><span><strong><em><span style="color: #ff0000;">run in vain</span></em></strong>.</span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span>If you or I were sure we were having revelations from God, why would we be unsure and need other men to confirm what we teach? <em><strong>Precisely because we are not sure the revelations are valid.</strong></em> Did Paul perhaps mean by "revelations" thoughts or ideas that popped in his head? It seems that is entirely possible. Thus, we obviously have been misunderstanding Paul to be firm that he heard revelations from God or Jesus. </span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span>Incidentally, the ruling in Acts 15 did not confirm any gospel of Paul -- the gospel we read about in his epistles about faith alone, eternal security, the abrogation of the Law, etc. The Acts 15 ruling by James with the 12 apostles only agreed not to put on the Gentiles initially any more than 4 rules, including not eating meat sacrificed to idols, or meat with blood in it. It explained that beyond this, the Gentiles will hear over time the Law read weekly (i.e., they will grow in learning and God's leading on what the Law teaches they should do). Thus, Paul's peculiar non-synoptic-gospel doctrines in his epistles were not approved by the 12.</span></span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Thus, if Paul did not know he spoke by the spirit, and did not know from revelations alone that his gospel was valid, then why should we assume Paul is always inspired in his epistles?&nbsp;</span></p>
<p>&nbsp;</p>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Paul Could Not Regard His Letters As Inspired or Otherwise Why is His Letter to Corinthians Lost?</span></strong></span></h2>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">A defender of Paul as properly in canon mentions there is a letter of Paul's that has never been found. Paul mentions this letter. If Paul's every written word is inspired, then how would God let a precious letter like this disappear? This is how this Paul-defender tries to rationalize why this is lost:</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><strong><em>Not everything Paul</em></strong> (or the others) <em><strong>wrote was inspired</strong></em> and intended to be recognized as Scripture.&nbsp;Peter and John determined which were to become a part of the canon. Paul, for example, makes&nbsp;reference to at least one additional letter which was not included (1 Corinthians 5:9) (Ernest L. Martin, <em><a href="http://www.graceevangel.org/zz%20Files03d%20-%20Newsletters/Book%20Review%20-%20Original%20Bible%20Restored%20-%20Ernest%20Martin%20(Notes).pdf">The Original Bible Restored</a></em> (1984).)</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Martin without any basis in fact claims Peter and John determined Paul belonged in canon. And thus, they supposedly picked which writings of Paul to keep. But there is utterly no basis to this assertion. Regardless, this concedes that not everything Paul wrote was inspired. So how do we know? Martin confesses why he thinks he knows: he makes up a supposition -- unproveable -- that Peter and John determined canon. A convenient explanation but sadly one that nothing in ancient church history supports. Canon was not actually settled by the church until the 1500s - at the Council of Trent. The Protestant congregations have never had a convention to do anything differently except in the early 1800s, the King James dropped out the eight books of the Apocrypha which it had in 1611. Hence, the very concept of canon has been evolving because indeed there is no apostolic confirmation of canon, either from Peter or John, to prove any true inspiration, and thus it is an issue every age of Christianity must constantly revisit. </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">End.</span></p>
<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;"><strong>Study Notes.</strong>&nbsp; </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Spinoza makes a comment that the epistles of the apostles and others like James cannot be regarded as inspired because they disagree upon the faith alone doctrine.&nbsp; Spinoza chooses to highlight the difference between James and Paul which Luther admitted exists. Spinoza wrote:&nbsp;</span></p>
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;">(52) Furthermore, if we go through the Epistles at all attentively, we shall see that the Apostles, while <strong>agreeing about religion itself</strong>, are at <strong>variance</strong> as to the foundations it rests on. (53) Paul, in order to strengthen men's religion, and show them that salvation depends solely on the grace of God, teaches that no one can boast of works, but only of faith, and that <strong>no one can be justified by works</strong> (Rom. iii:27,28); in fact, he preaches the complete doctrine of predestination. (54) James, on the other hand, <strong>states that man is justified by works, and not by faith only</strong> (see his Epistle, ii:24), and <strong>omitting all the disputations of Paul</strong>, confines religion to a very few elements. </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">See <a href="https://www.sacred-texts.com/phi/spinoza/treat/tpt17.htm">link.</a></span></p>
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