Only Jesus Christ, being sinless and perfect, is fit to make atonement for our sins (Hebrews 9:13-14; 10:1-10). Christ, our High Priest, offered Himself as a sacrifice before God the Father (Hebrews 9:24-28; Hebrews 10:10-12). Christ satisfied the wrath of God and now sits at His right hand. He can relate to us in our sinful condition because He took on human flesh. He identified Himself with us. Christ forever makes intercession on our behalf before God (Hebrews 4:14-16; 7:23-28). His mediatorship is superior to that of the Old Testament. It is eternal. It is permanent. His role is a replacement of the Old Testament priesthood. We can approach God with confidence through Christ's body and shed blood (Hebrews 10:19-23). We obtain grace and mercy in times of need. If Jesus Christ is the one and only qualified Mediator because of His sacrificial work on the Cross, then any potential mediatorial position of Mary would be redundant. The position of mediator and intercessor is exclusive to Him. He is sufficient to bring about all things pertaining to our redemption.
Monday, February 10, 2020
An Early Date For The Gospel According To John
2. AN EARLY DATE (60S)
There are a number of data which strongly suggest a date in the 60s, chief among them are the following.
(1) The destruction of Jerusalem is not mentioned. This fits extremely well with a date before 66 CE.
(2) The topographical accuracy of pre-70 Palestine argues that at least some of the material embedded in the gospel comes from before the Jewish War.
(3) There is much primitive terminology used in this gospel. E.g., Jesus’ followers are called “disciples” in John, not apostles.
(4) The conceptual and verbal parallels with Qumran argue strongly for an overtly Jewish document which fits well within the first century milieu.
(5) The date of P52 at c. 100-150, coupled with the date of Papyrus Egerton 2 at about the same time—a document which employed both John and the synoptics—is almost inconceivable if John is to be dated in the 90s.34
(6) John’s literary independence from and apparent lack of awareness of the synoptic gospels argue quite strongly for an early date. Indeed, this independence/ignorance argues that all the gospels were written within a relatively short period of time, with Matthew and Luke having the good fortune of seeing and using Mark in their composition.
(7) Finally, there is a strong piece of internal evidence for an early date. In John 5:2 the author says that “there is in Jerusalem, by the sheep-gate, a pool (the one called Bethesda in Hebrew) which has five porticoes.” Without discussing all the interpretations possible for this verse suffice it to say that (a) the verb “is” (ἐστιν) cannot be a historical present, and (b) the pool was destroyed in 70 CE.35 By far the most plausible conclusion is that this gospel was written before 70 CE.
In sum, we believe that a pre-70 date for the Fourth Gospel is the most probable one. Further, we believe that this gospel should be dated late in 65 or even in 66, for the following two reasons: (a) it is doubtful that it should be dated after 66, because otherwise the lack of an Olivet Discourse in which many of the prophecies were at that time coming true, is inexplicable; (b) the gospel should perhaps be dated after Peter’s death, as we shall see when we examine the purpose.
There are a number of data which strongly suggest a date in the 60s, chief among them are the following.
(1) The destruction of Jerusalem is not mentioned. This fits extremely well with a date before 66 CE.
(2) The topographical accuracy of pre-70 Palestine argues that at least some of the material embedded in the gospel comes from before the Jewish War.
(3) There is much primitive terminology used in this gospel. E.g., Jesus’ followers are called “disciples” in John, not apostles.
(4) The conceptual and verbal parallels with Qumran argue strongly for an overtly Jewish document which fits well within the first century milieu.
(5) The date of P52 at c. 100-150, coupled with the date of Papyrus Egerton 2 at about the same time—a document which employed both John and the synoptics—is almost inconceivable if John is to be dated in the 90s.34
(6) John’s literary independence from and apparent lack of awareness of the synoptic gospels argue quite strongly for an early date. Indeed, this independence/ignorance argues that all the gospels were written within a relatively short period of time, with Matthew and Luke having the good fortune of seeing and using Mark in their composition.
(7) Finally, there is a strong piece of internal evidence for an early date. In John 5:2 the author says that “there is in Jerusalem, by the sheep-gate, a pool (the one called Bethesda in Hebrew) which has five porticoes.” Without discussing all the interpretations possible for this verse suffice it to say that (a) the verb “is” (ἐστιν) cannot be a historical present, and (b) the pool was destroyed in 70 CE.35 By far the most plausible conclusion is that this gospel was written before 70 CE.
In sum, we believe that a pre-70 date for the Fourth Gospel is the most probable one. Further, we believe that this gospel should be dated late in 65 or even in 66, for the following two reasons: (a) it is doubtful that it should be dated after 66, because otherwise the lack of an Olivet Discourse in which many of the prophecies were at that time coming true, is inexplicable; (b) the gospel should perhaps be dated after Peter’s death, as we shall see when we examine the purpose.
https://bible.org/seriespage/4-gospel-john-introduction-argument-outline#_ftnref24
Thursday, February 6, 2020
Is The Old Testament Misogynistic To Women?
- Discussion:
-This article serves as interaction with some claims made by an anonymous atheist regarding alleged evidences of the Old Testament containing prejudice against females. The cited excerpts, which are followed by critiques, were found in a comments thread of a different site:
"Women were regarded as little more than property. We know that because the Bible has rules on how to sell your daughter (Exodus 21:7). There is no such rule for selling sons, because men are important!"
This law concerning slaves ensured release upon six years of voluntary service. Such an individual could choose to become a permanent slave. This was not an act of coercion, but of love (Exodus 21:5-6). Permanent and forced servitude of Jewish slaves to Jewish masters was foreign to that culture (Leviticus 25:39-55). Conditions were set forth to make certain that female slaves were not abused and neglected. They were not to be mistreated by their masters.
"Leviticus 21:9 says unchaste daughters of priests are to be put to death. Not the sons of course. The law about adultery is all about the other man adulterating your property; it is comparable to the prohibition against theft."
The context of this passage is about the administration of the priestly law code. The daughters of the priests who committed adultery were put to death, not because they were personal property, but that they put the office of their fathers to an open shame. The Law frowned upon licentiousness and thievery. Both are violations of God's Law.
"Deuteronomy 22:13-22 is all about virginity. A man wants to ensure his property has not been handled previously by another man. Obviously it is fine for the man to sleep around all he like, before or after marriage."
This passage does not say that it is permissible for a man to "sleep around all he likes." If a man has relations with a betrothed or married woman, he is prescribed the death penalty. The above verses are addressing a man who defames a woman and the punishment that he has to undergo.
"Perhaps the worst of this is Deuteronomy 22:28-29, which demands that a rapist marry his victim. Shameful in our culture, but if you consider women as property, this is like a shop saying "You broke it, you pay for it." The woman is damaged property, so the rapist has to pay the full price for her."
This solution to the above cited ethical dilemma is worth considering:
"The verb used to explain what happened to the woman is תָּפַשׂ (tāpas). Tāpas means to “lay hold [of],” or “wield.” Like חָזַק (ḥāzaq, the word for “force) used in vv. 25-27, tāpas can also be translated as “seize.” Unlike ḥāzaq, however, tāpas does not carry the same connotation of force. As one Hebrew scholar explains, tāpas does not, in and of itself, infer assault; it means she was “held,” but not necessarily “attacked.’ There’s a delicate difference between these two verbs, but it makes all the difference. Tāpas is often used to describe a capture. Tāpas also appears in Genesis 39:12; when Potiphar’s wife tried to seduce Joseph, she seized (tāpas) him to wear down his resolve. This is distinct from ḥāzaq, which describes a forcible overpowering. Daniel Block notes that, unlike the law in verses 25-27, this law has neither a cry for help, nor an account of male violence. It’s likely that the woman in verses 28-29 experienced overwhelming persuasion, perhaps an erosion of her resolve, but not necessarily a sexual assault. This does not mitigate the seriousness of the act. This woman was indeed violated; she was dishonored and humiliated. However, verses 28-29 do not necessarily indicate she was raped. Had the author of Deuteronomy, Moses, (and the Holy Spirit who inspired him) intended to depict this as a sexual assault, it seems unlikely that he would have chosen tāpas instead of ḥāzaq – the verb used just before it. Given the lexical differences between ḥāzaq and tāpas, and how closely they appear in these two consecutive laws, it seems more likely that these two distinct verbs are meant to convey two distinct scenarios. Further, tāpas does not appear in either of biblical stories describing sexual assault that were written after the Law. When later biblical authors depicted a rape, they used the ḥāzaq (which appeared vv. 25-27) rather than tāpas. We can reasonably conclude that the biblical narrators (and again, the Holy Spirit) knew the difference in meaning between ḥāzaq and tāpas within the context of sexual violence, and they used these verbs with their meanings in mind." (https://cbmw.org/topics/sex/did-old-testament-law-force-a-woman-to-marry-her-rapist/)
"Leviticus 12:2, 5 explain how a woman is unclean longer after giving birth to a girl. Here we get very a clear statement that women are worth less - and exactly how much less (Leviticus 27:3-7)."
The Law is talking about ritual impurity, not moral impurity or women being inferior to men. As for the latter passage, the valuation is not conditioned on women being less made in the image and likeness of God (Genesis 1:26-27). That factor by itself gives human life objective value. The estimation is based on the effectiveness of productive effort. In the Ancient Near East, men were responsible for more and were able to do more vocationally and militarily.
"The verb used to explain what happened to the woman is תָּפַשׂ (tāpas). Tāpas means to “lay hold [of],” or “wield.” Like חָזַק (ḥāzaq, the word for “force) used in vv. 25-27, tāpas can also be translated as “seize.” Unlike ḥāzaq, however, tāpas does not carry the same connotation of force. As one Hebrew scholar explains, tāpas does not, in and of itself, infer assault; it means she was “held,” but not necessarily “attacked.’ There’s a delicate difference between these two verbs, but it makes all the difference. Tāpas is often used to describe a capture. Tāpas also appears in Genesis 39:12; when Potiphar’s wife tried to seduce Joseph, she seized (tāpas) him to wear down his resolve. This is distinct from ḥāzaq, which describes a forcible overpowering. Daniel Block notes that, unlike the law in verses 25-27, this law has neither a cry for help, nor an account of male violence. It’s likely that the woman in verses 28-29 experienced overwhelming persuasion, perhaps an erosion of her resolve, but not necessarily a sexual assault. This does not mitigate the seriousness of the act. This woman was indeed violated; she was dishonored and humiliated. However, verses 28-29 do not necessarily indicate she was raped. Had the author of Deuteronomy, Moses, (and the Holy Spirit who inspired him) intended to depict this as a sexual assault, it seems unlikely that he would have chosen tāpas instead of ḥāzaq – the verb used just before it. Given the lexical differences between ḥāzaq and tāpas, and how closely they appear in these two consecutive laws, it seems more likely that these two distinct verbs are meant to convey two distinct scenarios. Further, tāpas does not appear in either of biblical stories describing sexual assault that were written after the Law. When later biblical authors depicted a rape, they used the ḥāzaq (which appeared vv. 25-27) rather than tāpas. We can reasonably conclude that the biblical narrators (and again, the Holy Spirit) knew the difference in meaning between ḥāzaq and tāpas within the context of sexual violence, and they used these verbs with their meanings in mind." (https://cbmw.org/topics/sex/did-old-testament-law-force-a-woman-to-marry-her-rapist/)
"Leviticus 12:2, 5 explain how a woman is unclean longer after giving birth to a girl. Here we get very a clear statement that women are worth less - and exactly how much less (Leviticus 27:3-7)."
The Law is talking about ritual impurity, not moral impurity or women being inferior to men. As for the latter passage, the valuation is not conditioned on women being less made in the image and likeness of God (Genesis 1:26-27). That factor by itself gives human life objective value. The estimation is based on the effectiveness of productive effort. In the Ancient Near East, men were responsible for more and were able to do more vocationally and militarily.
Wednesday, February 5, 2020
Early Formation Of The New Testament Canon
"There was no early conciliar action that determined which books should be recognized and which not; the acceptance and selection of the books was a spontaneous process that went on throughout the Church...at the close of the second century the New Testament contained essentially the same books which we now receive and they were regarded with the same respect that Christians have for them today."
Henry Clarence Thiessen, Introduction to the New Testament, p. 26
Henry Clarence Thiessen, Introduction to the New Testament, p. 26
A Lack Of Evidence For The Papacy In Rome During The First Century
"It seems as if at the time of the Epistle [to the Romans] there was no centralized organization, but rather as if there were various small groups of believers. Five such groups seem discernible in the chapter (vss. 5, 10, 11, 14, 15). Note that Paul does not address the Epistle to "the Church at Rome" (cf. 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:2; 1 Thess. 1:1; 2 Thess. 1:1), but simply to "all who are in Rome, beloved of God, called to be saints" (1:7). The apparent ignorance regarding the Christian movement on the part of the delegates who called on Paul at Rome may be due to the fact that the believers in that city had not yet come into definite conflict with the synagogue (Acts 28:22). At any rate, we believe that the origin of Christianity in Rome must be sought primarily in the work of the converts that came to the city from various parts of the empire."
Henry Clarence Thiessen, Introduction to the New Testament, p. 223
Henry Clarence Thiessen, Introduction to the New Testament, p. 223
Thursday, January 30, 2020
Snowflakes, Intelligent Design, And Beauty
One objection to intelligent design theory is the formation of snowflakes. It is claimed that they are an example of order coming from randomness. The process would occur in terms of gaseous water molecules moving chaotically going to water molecules in a very specific structure, with the underlying reason for that being the second law of thermodynamics. This is ultimately due to energy becoming more randomly distributed.
Chaos theory is a description of a progressively complex arrangement of matter. There are factors in this process which remain a mystery to us. Further, snowflakes certainly do have impressive looking structures. However, they are not functional systems with meaningful information. Snowflakes lack the specific type of complexity that a biological system has, so the comparison is flawed.
Snowflakes are a consequence of the Designer's supernatural act of creation (i.e. how He ordered scientific laws). This would be analogous to human beings creating robots, which in turn could work in the manufacturing of vehicles or medical equipment. Intelligence, which requires the existence of a mind, is still involved. Meaningful design and order are always the result of intelligence, of which the universe contains. Therefore, it is reasonable to believe that God created our universe.
Chaos theory is a description of a progressively complex arrangement of matter. There are factors in this process which remain a mystery to us. Further, snowflakes certainly do have impressive looking structures. However, they are not functional systems with meaningful information. Snowflakes lack the specific type of complexity that a biological system has, so the comparison is flawed.
Snowflakes are a consequence of the Designer's supernatural act of creation (i.e. how He ordered scientific laws). This would be analogous to human beings creating robots, which in turn could work in the manufacturing of vehicles or medical equipment. Intelligence, which requires the existence of a mind, is still involved. Meaningful design and order are always the result of intelligence, of which the universe contains. Therefore, it is reasonable to believe that God created our universe.
Some have inferred that beauty itself points to the existence of God. The philosopher Peter Kreeft articulates this argument as follows: "...We recognize beautiful accidental symmetry in nature, like an order of stones on the beach. But what do these random organizations reflect if there is no organization to be had in the first place? Reflections are only as good as the thing they reflect, so the beauty cannot be in the rocks themselves, no matter how many times it multiplies. So there must be a transcending beauty in relation to all creation. Other aspects of beauty that demand explanation is why we find it valuable, why we find its creation valuable, why we find its contemplation and consummation valuable, and why we don’t seem to find any natural sort of ugliness in nature."
Sunday, January 26, 2020
Did The Earliest Christians Hold To An Adoptionist Christology?
- A Concise History And Explanation Of The Adoptionist Heresy, As Presented By The Encyclopedia Britannica:
- Highlighting Problems With The Hypothesis Of The First Century Christian Church Being Adoptionist:
- Does Mark 1:11 Prove The Author Of That Narrative To Have Embraced An Adoptionist Christology?:
-"The Father’s voice from heaven expressed approval of Jesus and His mission in words recalling Genesis 22:2. What the voice said identified the speaker. God’s words from heaven fused the concepts of King (Ps. 2:7) and Servant (Isa. 42:1). This combination constituted the unique sonship of Jesus. “The first clause of the [Father’s] declaration (with the verb in the present tense of the indicative mood) expresses an eternal and essential relationship. The second clause (the verb is in the aorist indicative) implies a past choice for the performance of a particular function in history.”[34] From this point on, the reader of Mark’s Gospel knows God’s authoritative evaluation of Jesus. This evaluation becomes the norm by which we judge the correctness or incorrectness of every other character’s understanding of Him. “If Mark refuses knowledge of Jesus’ identity to human characters in the beginning and middle of his story, who, then, knows of his identity? The answer is Mark himself as narrator, the reader, and such supernatural beings as God, Satan, and demons.”[35] Jesus began His official role as the Messiah at His baptism (cf. 2 Sam. 7:12-16; Ps. 89:26; Heb. 1:5). He also began His official role as the Suffering Servant of the Lord then (cf. 8:31; 9:30-31; 10:32-34, 45; 15:33-39). “Jesus’ baptism did not change His divine status. He did not become the Son of God at His baptism (or at the transfiguration, 9:7). Rather, His baptism showed the far-reaching significance of His acceptance of His messianic vocation as the suffering Servant of the Lord as well as the Davidic Messiah. Because He is the Son of God, the One approved by the Father and empowered by the Spirit, He is the Messiah (not vice versa).”[36] (Expository Notes of Dr. Thomas Constable)
- Does Romans 1:4 Prove That Paul Held To An Adoptionist Christology?:
-"sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (horisthentos, from ὁρίζω, horizō) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.” (New English Translation footnote on Romans 1:4)
-"Bates treats τοῦ γενομένου as “who came into existence” rather than as a synonym for gennao for “I beget”. While he admits that ginomai can designate an ordinary birth, he points out the parallel language in Gal 4:4 and Phil 2:6-7 which imply a change of status from a heavenly mode of existence to an earthly one. He also treats the preposition ek in ek spermatos Dauid as indicating Mary’s instrumental role in Jesus’ birth....The phrase kata sarka is not derogatory as it implies the Son’s pre-existence and speaks to his transition to the weak and frail human state. The en dunamei modifies Huiou Theou rather than oristhentos and is best translated as “Son of God in power”. Therefore there is no adopionistic christology here since “the resurrection event was the occasion at which the Son of God, who was in fact already deemed the preexistent Son of God before the resurrection event, was appointed to a new office that was able to be described by the phrase Son-of-God-in-Power.” https://www.patheos.com/blogs/euangelion/2015/02/rom-13-4-as-a-non-adoptionist-text-with-christology-of-incarnation-and-enthronement/)
-"Bates treats τοῦ γενομένου as “who came into existence” rather than as a synonym for gennao for “I beget”. While he admits that ginomai can designate an ordinary birth, he points out the parallel language in Gal 4:4 and Phil 2:6-7 which imply a change of status from a heavenly mode of existence to an earthly one. He also treats the preposition ek in ek spermatos Dauid as indicating Mary’s instrumental role in Jesus’ birth....The phrase kata sarka is not derogatory as it implies the Son’s pre-existence and speaks to his transition to the weak and frail human state. The en dunamei modifies Huiou Theou rather than oristhentos and is best translated as “Son of God in power”. Therefore there is no adopionistic christology here since “the resurrection event was the occasion at which the Son of God, who was in fact already deemed the preexistent Son of God before the resurrection event, was appointed to a new office that was able to be described by the phrase Son-of-God-in-Power.” https://www.patheos.com/blogs/euangelion/2015/02/rom-13-4-as-a-non-adoptionist-text-with-christology-of-incarnation-and-enthronement/)
- Does Hebrews 1:5 Prove The Author Of That Epistle To Have Embraced An Adoptionist Christology?:
-"1:5 You are my Son. The Father’s decree declaring the Messiah to be His Son is identified with Christ’s exaltation (v. 4 note; 5:5; Acts 13:32–35; Rom. 1:4). Though Jesus is the eternal and divine Son of God (Mark 1:11; John 3:16), the declaration of redemptive Sonship prophesied in Ps. 2:7 was conferred on Him in time, when He completed His messianic work. Believers cannot become divine and share in Christ’s eternal divine Sonship, but their adoption as sons of God means that they participate in Christ’s redemptive Sonship through union with the “founder of their salvation” (2:10; cf. 3:14 note; Rom. 8:29)." (Reformation Study Bible footnote on Hebrews 1:5)
-"3:14 we share in Christ. The Greek can be taken to mean that we are partakers with Christ, His companions (1:9), sharing new life with Him. It is also possible to translate “share in Christ,” indicating that He is the benefit we share in, through our intimate union with Him." (Reformation Study Bible footnote on Hebrews 3:14)
-"3:14 we share in Christ. The Greek can be taken to mean that we are partakers with Christ, His companions (1:9), sharing new life with Him. It is also possible to translate “share in Christ,” indicating that He is the benefit we share in, through our intimate union with Him." (Reformation Study Bible footnote on Hebrews 3:14)
Tuesday, January 21, 2020
Papal Proof Texts Bite The Dust
"The earlier exegetical history of Matt. 16:18-19, Luke 22:32, and John 21:15-17 was largely out of step with the primatial (papal) interpretation of these passages...The mainstream of exegesis followed an agenda set forth by patristic precedent, especially Augustine, but also other Western fathers...The understanding of these Petrine texts by biblical exegetes in the mainstream of the tradition was universally non-primatial before Innocent III. It was the innovative exegetical argumentation of this imposing pope which began to change the picture."
Karlfried Froehlich, cited by William Webster, Roman Catholic Tradition: Claims and Contradictions, p. 32-33
Karlfried Froehlich, cited by William Webster, Roman Catholic Tradition: Claims and Contradictions, p. 32-33
Monday, January 20, 2020
The Spurious Nature Of Mary's Bodily Assumption
Thus, the Transitus literature is the real source of the teaching of the assumption of Mary and Roman Catholic authorities admit this.59 It was partially through these writings that teachers in the East and West began to embrace and promote the teaching. But it still took several centuries for it to become generally accepted. The earliest extant discourse on the feast of the Dormition affirms that the assumption of Mary comes from the East at the end of the seventh and beginning of the eighth century. The Transitus literature is highly significant as the origin of the assumption teaching and it is important that we understand the nature of these writings. The Roman Catholic Church would have us believe that this apocryphal work expressed an existing, common belief among the faithful with respect to Mary and that the Holy Spirit used it to bring more generally to the Church’s awareness the truth of Mary’s assumption. The historical evidence would suggest otherwise. The truth is that, as with the teaching of the immaculate conception, the Roman Church has embraced and is responsible for promoting teachings which originated, not with the faithful, but with heretical writings which were officially condemned by the early Church. History proves that when the Transitus teaching originated the Church regarded it as heresy. In 494 to 496 A.D. Pope Gelasius issued a decree entitled Decretum de Libris Canonicis Ecclesiasticis et Apocryphis. This decree officially set forth the writings which were considered to be canonical and those which were apocryphal and were to be rejected. He gives a list of apocryphal writings and makes the following statement regarding them:
The remaining writings which have been compiled or been recognised by heretics or schismatics the Catholic and Apostolic Roman Church does not in any way receive; of these we have thought it right to cite below some which have been handed down and which are to be avoided by catholics.60
In the list of apocryphal writings which are to be rejected Gelasius signifies the following work: Liber qui apellatur Transitus, id est Assumptio Sanctae Mariae, Apocryphus (Pope Gelasius 1, Epistle 42, Migne Series, M.P.L. vol. 59, Col. 162). This specifically means the Transitus writing of the assumption of Mary. At the end of the decree he states that this and all the other listed literature is heretical and that their authors and teachings and all who adhere to them are condemned and placed under eternal anathema which is indissoluble. And he places the Transitus literature in the same category as the heretics and writings of Arius, Simon Magus, Marcion, Apollinaris, Valentinus and Pelagius.62
Pope Gelasius explicitly condemns the authors as well as their writings and the teachings which they promote and all who follow them. And significantly, this entire decree and its condemnation was reaffirmed by Pope Hormisdas in the sixth century around A.D. 520.63 These facts prove that the early Church viewed the assumption teaching, not as a legitimate expression of the pious belief of the faithful but as a heresy worthy of condemnation. There are those who question the authority of the so-called Gelasian decree on historical grounds saying that it is spuriously attributed to Gelasius. However, the Roman Catholic authorities Denzinger, Charles Joseph Hefele, W. A. Jurgens and the New Catholic Encyclopedia64 all affirm that the decree derives from Pope Gelasius, and Pope Nicholas I in a letter to the bishops of Gaul (c. 865 A.D.) officially quotes from this decree and attributes its authorship to Gelasius. While the Gelasian decree may be questioned by some, the decree of Pope Hormisdas reaffirming the Gelasian decree in the early sixth century has not been questioned.
William Webster, Roman Catholic Tradition: Claims and Contradictions, p. 42-44
The remaining writings which have been compiled or been recognised by heretics or schismatics the Catholic and Apostolic Roman Church does not in any way receive; of these we have thought it right to cite below some which have been handed down and which are to be avoided by catholics.60
In the list of apocryphal writings which are to be rejected Gelasius signifies the following work: Liber qui apellatur Transitus, id est Assumptio Sanctae Mariae, Apocryphus (Pope Gelasius 1, Epistle 42, Migne Series, M.P.L. vol. 59, Col. 162). This specifically means the Transitus writing of the assumption of Mary. At the end of the decree he states that this and all the other listed literature is heretical and that their authors and teachings and all who adhere to them are condemned and placed under eternal anathema which is indissoluble. And he places the Transitus literature in the same category as the heretics and writings of Arius, Simon Magus, Marcion, Apollinaris, Valentinus and Pelagius.62
Pope Gelasius explicitly condemns the authors as well as their writings and the teachings which they promote and all who follow them. And significantly, this entire decree and its condemnation was reaffirmed by Pope Hormisdas in the sixth century around A.D. 520.63 These facts prove that the early Church viewed the assumption teaching, not as a legitimate expression of the pious belief of the faithful but as a heresy worthy of condemnation. There are those who question the authority of the so-called Gelasian decree on historical grounds saying that it is spuriously attributed to Gelasius. However, the Roman Catholic authorities Denzinger, Charles Joseph Hefele, W. A. Jurgens and the New Catholic Encyclopedia64 all affirm that the decree derives from Pope Gelasius, and Pope Nicholas I in a letter to the bishops of Gaul (c. 865 A.D.) officially quotes from this decree and attributes its authorship to Gelasius. While the Gelasian decree may be questioned by some, the decree of Pope Hormisdas reaffirming the Gelasian decree in the early sixth century has not been questioned.
William Webster, Roman Catholic Tradition: Claims and Contradictions, p. 42-44
Sunday, January 19, 2020
Receiving The Holy Spirit By Faith
In Galatians 3:2, the Apostle Paul refers to the moment when the Christians at Galatia were first converted. They believed in their hearts as a result of hearing the gospel message that he delivered. Human efforts are not to be added to faith as a means of justification afterwards (Galatians 3:3). If people want to receive the gospel by some means other than "by hearing with faith," then that would constitute a rejection of faith as sufficient to bring about our justification before God. Paul uses Abraham as an example of someone who was justified by faith apart from meritorious works (Galatians 3:6). There exists no good works that can enable us to obtain fellowship with God (Galatians 3:21-24). The Apostle Paul's focus (in combating the Judaizers) extends beyond the Mosaic Law. He argues against seeking favor with God by any particular system of good works: "For if a law had been given which was able to impart life..." (Galatians 3:21). That point covers both the moral and ceremonial aspects of the Law. Consequently, Paul argues against seeking justification before God by any other means than faith.
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