Showing posts with label 325. Show all posts
Showing posts with label 325. Show all posts

Monday 29 July 2019

De wereld van onbijbelse leer #1

Heden leven wij in wat wij een wereld van onbijbelse leer kunnen noemen. De onbijbelse leerstellingen vieren hoogtij. Maar wij moeten niet denken dat de onbijbelse leer iets nieuws van deze eeuw is. In de middeleeuwen zorgde de Rooms Katholieke Kerk dat de onbijbelse leer aan iedereen werd opgedrongen als een aan te nemen (dogmatiek) Kerkelijke leer.
die Rooms Katholieke Kerk is de grote verantwoordelijke voor de zeer grote verdeling in het Christendom welke wij heden kunnen aantreffen in deze wereld.

Die Kerk die zich opdrong als de enige ware kerk, heeft het verloop van onze menselijke geschiedenis, met name in de westerse wereld, in belangrijke mate mede bepaald. Vanaf de invoering van het leenstelsel in de vroege middeleeuwen tot aan de napoleontische tijd deden de leiders van die Rooms Katholieke instellingen er alles aan om naast kerkelijke macht ook hun wereldse als politieke macht te laten gelden.

Al tamelijk vroeg in de geschiedenis van de Christenheid kwamen er leraren met valse leerstellingen die hun leerstof doordrongen met de antieke (Griekse en Romeinse) filosofieën. De geschiedenis van die Griekse filosofie bepaalde een groot deel ook de geschiedenis van de onbijbelse leer. zo kwamen verscheidene kerkleiders er toe om zich voor te stellen als monotheïstische christenen maar echter met een zichtbare uitzondering van andere volgers van de Nazareense Joodse leermeester Jeshua (Jezus Christus) dat zij in tegenstelling van hen geen andere god wilden aanbidden dan Jezus de Zoon en God de Vader.eerst was er dus een Duo-godheid, maar al snel trad er een Drie-godheid op waarbij de Drie-eenheidsleer uiteindelijk het won. Tijdens het concilie van Nicea (325) werd de Bijbelse leer van een Enige God die buiten Christus Jezus stond verworpen. Er werd verklaard dat de mensenzoon Jeshua voortaan Issou (of Heil Zeus) zou noemen en aldus deze Christus de nieuwe naam "Jesus" of "Jezus" één in wezen moest genomen worden met de Vader wat men zou beschouwen als de "homo-oesios", en niet zoals de Alexandrijn Arius had gemeend als eerste der schepselen op de Vader geleek (= "homoi-oesios"), doch wezenlijk ondergeschikt bleef aan hem.

Tijdens het Eerste Concilie van Constantinopel (381) werd door de verzamelde bisschoppen de plaats van de heilige Geest in de triniteit nader bepaald. De Geest kwam volgens de concilievaders voort uit God de Vader en moest samen met Christus de Zoon als (een van de personen van) God worden aanbeden en verheerlijkt. Dit strookte helemaal niet met wat Jezus aan de mensen leerde noch wat de apostelen verder aan de nieuwe volgelingen aanleerden.

Maar doorheen de eeuwen werd die onbijbelse leer aanschouwd als de basis van het Christendom, waarbij de meederheid van gelovigen dat credo van Nicea als hun geloofsbelijdenis gingen aanschouwen.
De geloofsbelijdenis van Nicea-Constantinopel wordt tot op de dag van vandaag door zowel katholieke, alsook orthodoxe en reformatorische christenen onderschreven.

Erg genoeg kreeg een figuur die zich eerst nogal losbandig had gedragen en zich enige tijd bijzonder aangetrokken had gevoeld tot het manicheïsme, een stroming die een dualistische visie op goed en kwaad had – na zijn bekering tot het christendom een zeer grote invloed door de vele geschriften die hij bracht. Hij werd bisschop van de Kerk van Hippo Regius en kon als Augustinus (354–430) de leer van Plato en de neoplatonist Plotinus met steun van paus Innocentius I verder doen verspreiden.

De kerkleiders zorgden er ook voor dat de gewone bevolking de teksten van de Heilige Geschriften niet kenden, zodat zij hun kerkelijke leer als de enige ware leer konden inprenten in de hoofden van de bevolking. Er wie er aan twijfelde of niet mee akkoord ging moest het vergelden.

Paus Gregorius I, bijgenaamd 'Gregorius de Grote' (540-604), had een goede manier gevonden om hun leer verder mondeling te doen verspreiden? Volgens hem konden prenten de geschiedenis van Jezus vertellen  Hij zag de functie van afbeeldingen in om de ongeletterde bevolking het evangelie te verkondigen. Een bekende uitspraak van hem is:
 Schilderingen kunnen wat de Schrift doet voor hen, die kunnen lezen voor ongeletterden hetzelfde uitrichten wat de Schrift doet voor hen, die kunnen lezen. 
Deze opvatting zou van een onschatbare betekenis zijn voor de kunstgeschiedenis.

Monday 20 June 2016

1691 years ago on June the 20th in 325

1691 years ago, on June the 20th in 325, the Roman Emperor Constantine I got the clergy into his hands and got them to accept the Roman Greek idea of multiple headed gods. Zeus had to be the upper god and rabbi Jeshua was allowed to be his equal when his name became changed to "Issou" or "Hail Zeus" today in english "Jesus".

At the First Council of Nicaea, which was the first ecumenical council of the Church, the disagreements arising from within the Church of Alexandria over the nature of the Son in his relationship to the Father was so called solved by making him part of a godhead, existing further of  a God the Father and a God the Holy Spirit.

Also for the 14th of Nisan was decided to take the pagan celebration of Estra/Eostra as the mid year festival for fertility, instead of celebrating it in the first month of the year (Nisan) on the day Jeshua with his fellow Jews prepared for the remembrance of the Exodus from Egypt.

Nicea.jpg

Monday 20 April 2015

Problems correspondents have with the Trinity Doctrine

cuadro que representa a la Trinidad (santuario...
cuadro que representa a la Trinidad (santuario della Santissima Trinità - Vallepietra RM) (Photo credit: Wikipedia)
Several people have difficulty with taking the words of the bible like they are written. When there is written that God says  "This is my beloved son" they still prefer to read that God says He came down and is standing there being incarnated, instead of His son standing there.

We got a message saying
Now here is one of the problems I have with the Trinity Doctrine:

If it was taught by the Bible then why didn't Christians of the first century believe in it? Why didn't Christians of the second century believe in it, or Christians of the third century believe in it? The council of Nicaea in 325 C.E. only talked about the Son and Father, but not the Holy Spirit. So if you do not believe in the Trinity then you share the Faith of Christians for more than 300 years after the death and resurrection of Christ.
And that sums up the reason why we prefer too to keep to the same faith of Jesus and his disciples, worshipping the Only One True God, the God of Abraham. By the years lots of false teachings entered Christianity and as the leaders of the country insisted to have a worship system allowing all the traditions of the regions being kept, several preachers and priests adapted their teachings and way of worship to the regional customs.


bambootigerwrites:
 First let's look at a definition of the Trinity: do you agree with this one?


According to the Athanasian Creed, there are three divine Persons
(the Father, the Son, the Holy Ghost), each said to be eternal, each
said to be almighty, none greater or less than another, each said to be God, and yet together being but one God. Other statements of the dogma emphasize that these three "Persons" are not separate and distinct individuals but are three modes in which the divine essence exists.


First of all there are not three divine persons described in the first chapter of John's gospel, the Word is not described as eternal here or anywhere else, and the Word is not said to be almighty, or equal with God, or being one with God. but the Word is described here as a separate and distinct individual since the Greek text says that he is "toward (pros)" God, rather than using the prepasition for "in (en)", "from (apo)", or "out of (ek)" , and in a diagram of Greek prepositions "toward" would have to be describing someone outside of and separate and distinct from God.


So not only does the word "Trinity" appear here, but neither does any possible description of a Trinity, and for someone to say that the Word is equal to God because it is with him they would have to explain why this is the case for the Word, but not for the Angels who are elsewhere said to be with God as well.


(Proverbs 8:22) 22 "Jehovah himself produced me as the beginning of

his way, the earliest of his achievements of long ago.


Livingbreeze writes:

Commentators have observed (cf. Keener) that the book of John is bracketed by references to Jesus as theos (God - I want to be clear that I am not arguing here for a translation of Jn. 1:1, only that application of the title theos to Jesus) in Jn 1:1 and Jn 20:28.  This seems to draw the attention of the reader to Jesus as theos in both its introductory and concluding remarks. 
 
Jesus is also called theos in v. 18 and seems to reflect in a couple of ways both on Jn 1:1 and Jn 20:28.  First, it links the prologue and the remainder of the Gospel by highlighting the dual themes of the Father as directly and fully known to the Son and the Son as the unique exegete of the Father - themes that are prominent throughout the Gospel.  Second, together with the opening verse of the Prologue, verse 18 forms one of the two bookends that support and give shape to the whole Gospel, for 1:1 and 1:18 (at the beginning and the end of the Prologue) and 20:28 (at the end of the Gospel) all use theos of Jesus, whether he be thought of as the eternally preexistent Logos (1:1), the incarnate Son (1:18), or the risen Christ (20:28).  The evangelist thereby indicates that the acknowledgment of the messiahship of Jesus (20:31) necessarily involves belief in his deity. 
 
As elsewhere in John, the title ho uios tou theou (the Son of God), which is in apposition to ho christos (the Christ) in John 20:31, denotes more than simply the Davidic Messiah.  The Gospel was written to produce belief that Jesus was the promised Jewish Messiah and that this Messiah was none other than the "one and only" Son of God who had come from the Father (Jn 11:42; 17:8), who shared his nature (Jn 1:1, 18; 10:30) and fellowship (Jn 1:18; 14:11) and who therefore might appropriately be addressed and worshipped as ho theos mou ("My God").  Unique sonship implies deity (Jn 5:18; cf. 19:7). 
That is basically what I think - that because Jesus is God (theos) he may rightfully be called Messiah and Son of God.  Unless the former Jn 20:28 is true the latter Jn 20:31 is not true. 
So when making reference to God, and God alone, which person are we refering to?
In surveys of the NT use of theos it has been suggested that when theos occurs with the article it generally means the Father.  That would suggest that in Acts it is the Father who annoints the Son with the Holy Spirit. 
I think this applies to your question regarding the "Revelation of Christ" as well.
 
In the modern era, in his treatment of Sabellianism and the beginning of the trinitarian discussion, W. P. du Bose remarks (72; similarily Liddon, Romans, 154) that "the Christian doctrine of the Trinity was perhaps before anything else an effor to express how Jesus was God (theos) and yet in another sense was not God (ho theos), that is to say was not the whole Godhead."  In particular reference to Johannine usage (which is found to be representative of the NT in general; cf. Murray, 37), B. F. Westcott claims that "the difference between ho theos and theos is such as might have been expected antecedently.  The former brings before us the Personal God who has been revealed to us in a personal relation to ourselves:  the latter fixes our thoughts on the general conception of the Divine Character and Being" (Epistles, 172). 




About the Trinity it self we can find:

from the Encyclopedia Britannica 2005:
The doctrine developed gradually over several centuries and through many controversies. Initially, both the requirements of monotheism inherited from the Old Testament and the implications of the need to interpret the biblical teaching to Greco-Roman religions seemed to demand that the divine in Christ as the Word, or Logos, be interpreted as subordinate to the Supreme Being. An alternative solution was to interpret Father, Son, and Holy Spirit as three modes of the self-disclosure of the one God but not as distinct within the being of God itself. The first tendency recognized the distinctness among the three, but at the cost of their equality and hence of their unity (subordinationism); the second came to terms with their unity, but at the cost of their distinctness as “persons” (modalism). It was not until the 4th century that the distinctness of the three and their unity were brought together in a single orthodox doctrine of one essence and three persons.

The Council of Nicaea in 325 stated the crucial formula for that doctrine in its confession that the Son is “of the same substance [homoousios] as the Father,” even though it said very little aboutthe Holy Spirit. Over the next half century, Athanasius defended and refined the Nicene formula, and, by the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity took substantially the form it has maintained ever since.
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Arthur Weigall, in his book The Paganism in Our Christianity, states:
 "Jesus Christ never mentioned such a phenomenon, and nowhere in the New Testament does the word ‘Trinity’ appear."
He says the idea of a coequal trinity
 "was only adopted by the [Roman Catholic] Church three hundred years after the death of our Lord; and the origin of the conception is entirely pagan."
On page 198 of his book Weigall gives a brief history of the trinity doctrine, saying:
 "In the Fourth Century B.C. Aristotle wrote: ‘All things are three, and thrice is all: and let us use this number in the worship of the gods; for, as the Pythagoreans say, everything and all things are bound by threes, for the end, the middle, and the beginning have this number in everything, and these compose the number of the Trinity.’
The ancient Egyptians, whose influence on early religious thought was profound, usually arranged their gods or goddesses in trinities: there was the trinity of Osiris, Isis, and Horus, the trinity of Amen, Mut, and Khonsu, the trinity of Khnum, Satis, and Anukis, and so forth. The Hindu trinity of Brahman, Siva, and Vishnu is another of the many and widespread instances of this theological conception. The early Christians, however, did not at first think of applying the idea to their own faith. They paid their devotions to God the Father and to Jesus Christ, the Son of God, and they recognized the mysterious and undefined existence of the Holy Spirit; but there was no thought of these three being an actual Trinity, co-equal and united in One, and the Apostles’ Creed, which is the earliest of the formulated articles of Christian faith, does not mention it."
(1 Timothy 4:1) 4 However, the inspired utterance says definitely that in later periods of time some will fall away from the faith, paying attention to misleading inspired utterances and teachings of demons,
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Please do find also to read:
  1.  Only one God
  2. God of gods
  3. Attributes to God 
  4. The trinity – the truth
  5. Is God comprised of three persons, or is He just one person? 
  6. How did the Trinity Doctrine Develop 
  7. History of the acceptance of a three-in-one God 
  8. The History of the Development of the Trinity Doctrine
  9. Trinity in the Bible
  10. Altered to fit a Trinity
  11. The Trinity: paganism or Christianity?
  12. Trinity And Pagan Influence
  13. Questions for those who believe in the Trinity
  14. How do trinitarians equate divine nature
  15. The Word being a quality or aspect of God Himself
  16. The Great Trinity debate
  17. Newton not believing in the Holy Trinity
  18. Trinitarian philosophy
  19. About a man who changed history of humankind
  20. For the Will of Him who is greater than Jesus
  21. Word – John 1:1
  22. The Word being a quality or aspect of God Himself
  23. Servant of his Father
  24. One mediator
  25. The true vine
  26. On the Nature of Christ
  27. Jesus Christ being dispatched as the Figurehead of a Religion
  28. The Christ, the anointed of God
  29. Jesus begotten Son of God #4 Promised Prophet and Saviour
  30. Jesus begotten Son of God #6 Anointed Son of God, Adam and Abraham
  31. Jesus begotten Son of God #8 Found Divinely Created not Incarnated: The Anointed begotten Son of God
  32. Jesus begotten Son of God #10 Coming down spirit or flesh seed of Eve
  33. Jesus begotten Son of God #14 Beloved Preminent Son and Mediator originating in Mary
  34. Jesus begotten Son of God #15 Son of God Originating in Mary
  35. Jesus begotten Son of God #16 Prophet to be heard
  36. Jesus begotten Son of God #18 Believing in inhuman or human person
  37. Matthew 1:1-17 The Genealogy of Jesus Christ
  38. Raising digression
  39. Politics and power first priority #1
  40. Politics and power first priority #2
  41. Politics and power first priority #3 Elevation of Mary and the Holy Spirit
  42. What is the truth asked also Pontius Pilate
  43. In Defense of the truth
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