Jesus Is The Word Become FleshJn11to18wikipediaGospelofJohn  Jn 1:1 has been make an OccultPlus.htm

Many have seen this as evidence that there was a syncretism between (Christian) Christology and (secular) Platonism. The debate about the nature of Christ from the first century through the Council of Chalcedon in 451 CE must be understood in light of the pervasive world view of Platonic dualism.[not in citation given] Platonism is normally divided into four periods: Old Academy 347-267 BC, New Academy 267-80 BC, Middle Platonism 80BC-250 AD, and Neoplatonism 250 AD through to the Reformation[2].

 

                                                     DenyingJesusLife.htm is DenyingJesus.htm SatanO&Jesus.htm

Jesus As Θες -Scriptural Fact Or Scribal Fantasy? Bible.org-Open & Study-Jesus As Θες GOD Bible.org

     Where Were the Nicene Council Members When God Was Creating Things- Open & Study- TrinityReferenceLibrary2.htm

Jesus as Θες: Scriptural Fact or Scribal Fantasy?

By:
Brian J. Wright

Editor’s Note: This paper was originally given at the Evangelical Theological Society’s southwestern regional meeting, held at Southwestern Baptist Seminary on March 23, 2007. Brian was one of my interns for the 2006-07 school year at Dallas Seminary. He did an outstanding job in presenting the case that the original New Testament certainly affirmed the deity of Christ.

Daniel B. Wallace

From Aland to Zuntz, every major scholar has explored certain passages in the canon of the NT in which Jesus is called θες.1 After reflecting on such texts and prior to endorsing such a claim, many, if not most, discuss their favorite text(s) in support or rejection of this proclamation.2 Turning on the tap of literature on this topic immediately provides one with tubs full of exegetical and theological perspectives. On the other hand, the textual certainty of such “Jesus- θες” passages has escaped this same detailed examination. With many recent challenges to the authenticity of these passages, apparently, mounds of uncultivated soil exist regarding their textual stability.3 On the surface, at least to some, the current textual deposit appears to be what geologists refer to as an erratic: a glacial deposit foreign to the original environment in which it is found. In other words, the notion that Jesus is explicitly called θες in the NT is foreign to both the autographs and their authors.4

At first glance, this undermines the traditional Christian doctrine of the divinity of Christ. For starters, no author of a synoptic gospel explicitly ascribes the title θες to Jesus.5 Moreover, Jesus never uses the term θες for Himself.6 Prior to the fourth-century Arian controversy, noticeably few MSS attest to such “Jesus- θες” passages, with several scholars assuming Orthodox corruptions in those MSS subsequent to this controversy.7 No sermon in the Book of Acts attributes the title θες to Jesus. No extant Christian confession(s)8 of Jesus as θες exist earlier than the late 50s.9 And possibly the biggest problem for NT Christology regarding this topic is that textual variants exist in all potential passages where Jesus is explicitly referred to as θες.10 This plethora of issues may provoke one to repeat, for different reasons, what a Gnostic document once confessed, “Whether a god or an angel or what I should call him, I do not know.”11

Why this paper? At least two reasons exist: (1) the ascription of θες to Jesus is pertinent to NT and Christian Christology and (2) recent textual critics have challenged the authenticity of these ascriptions. This paper, therefore, will examine these textual challenges and assess the likely authenticity12 of NT ascriptions of θες to Jesus.13

First I will define the textual method used to reconstruct the original text. Second I will examine the textual authenticity of each NT passage regarding its textual certainty. Finally I will organize the examined passages into three categories: certain, highly probable, or dubious.

Textual Method

Though differing methods exist, I will employ a reasoned eclecticism method which incorporates internal and external evidence.

Condensed Examination-- Bible.org-Open & Study-Jesus As Θες GOD Bible.org

 

 

Sbt is not convenience that Jn 1:1 was part quoted at the 325 meet as God Capital G

It appears that is Jesus is the word become flesh (1:1-18) http://en.wikipedia.org/wiki/Gospel_of_John

 http://en.wikipedia.org/wiki/Jesus_Christ_the_Logos

 

In Christology, the conception that Jesus is the Logos (a Greek word meaning "word", "wisdom", or "reason") has been important in establishing the doctrine of Jesus' divinity, as well as that of the Trinity, as set forth in the Chalcedonian Creed-Council of Chalcedon in 451 CE

By this time the scriptures were divided

The conception derives from the opening of the Gospel of John: "In the beginning was the Word, and the Word was with God, and the Word was God." In the original Greek, Logos is used, and in theological discourse, this is often left untranslated.

Compare -http://simplebibletruths.net/GODorgod.htm

Christian theologians to this day still debate whether the Divine Being and logos are analogous, synonymous, or distinct.[1]

Many have seen this as evidence that there was a syncretism between (Christian) Christology and (secular) Platonism. The debate about the nature of Christ from the first century through the Council of Chalcedon in 451 CE must be understood in light of the pervasive world view of Platonic dualism.[not in citation given] Platonism is normally divided into four periods: Old Academy 347-267 BC, New Academy 267-80 BC, Middle Platonism 80BC-250 AD, and Neoplatonism 250 AD through to the Reformation[2].

Contents

[hide]

[edit] Platonism and early schools of thought in Judaism

In contradistinction to a specific religion, Platonism was a basic understanding of the operation of the cosmos, which saw the material world in a dualistic fashion; separated from a transcendent God, but communicated with by the logos (thought, wisdom, creativity).[3] In simple terms: Platonism thought of the spirit world as good and the physical world as evil.

It is now widely believed among Jewish scholars that Phariseeism, Sadduceeism and the Pre-Gnostic cults which appeared in the second century BCE were a result of a syncretism of Hellenistic philosophy (in particular Platonism) and various Jewish beliefs [4]. Likewise, it is now widely accepted that even though fully developed Gnosticism did not appear until the beginning of the second century CE, Pre-Gnosticism was present in the second century BCE[5]. This syncretism is clearly seen in the parallelism of the Rabbinic writings, the Old Testament apocrypha, Philo, and the writings of the Greco-Roman philosophers[6]. It is further attested to by the Greco-Roman gifts that decorated Herod’s temple which were donated by Caesar, and the Greco-Roman mosaics that decorated the synagogues[7].

[edit] Chalcedonian Christology and Platonism

Even though post-apostolic Christian writers struggled with the question of the identity of Jesus and the Logos, the Church’s doctrine that Jesus was the Logos never changed. Each of the first six councils, from the First Council of Nicea (325) to the Third Council of Constantinople (680-681) defined Jesus Christ as fully God and fully human.[8]. Christianity did not accept the Platonic argument that the spirit is good and the flesh is evil, and that therefore the man Jesus could not be God. Neither did it accept any of the Platonic beliefs that would have made Jesus something less than fully God and fully human at the same time. The original teaching of John’s gospel is, "In the beginning was the Logos, and the Logos was with God, and the Logos was God . . . And the Logos became flesh and dwelt among us."[9] The only development or evolution of doctrine was to condemn as heretical virtually every attempt to explain the how of the incarnation. The final Christology of Chalcedon (confirmed by Constantinople III) was that Jesus Christ is both God and man, and that these two natures are inseparable, indivisible, unconfused and unchangeable[10].

[edit] Notes

1.     ^ The Doctrine of the Logos

2.     ^ Edwin Moore: Neoplatonism in The Internet Encyclopeida of Philosophy, available at [1]. Also see, J.M. Dillion: "Plato/Platonism," in The dictionary of New Testament Background, ed. by Craig A. Evans and Stanley E. Porter, (Downers Grove: InterVarsety Press, 2000).

3.     ^ Edwin Yamauchi, "Pre-Christian Gnosticism: A Survey of the Proposed Evidence," (Grand Rapids: Eerdmans, 1973), 15.

4.     ^ Jacob Neusner, From Politics to Piety: The Emergence of Pharisaic Judaism, (Providence, R.I.:Brown Univ. 1973), 8-11. Also see "Essays in Greco-Roman and Related Talmudic Literature," ed. by Henry A. Fischel, (New York: KTAV Publishing, 1977). This is a completion of articles written by the leading Jewish scholars today comparing Greek Philosophy with the Talmud. Leiberman has found several hundred parallelisms, many of them being direct quotes.

5.     ^ R. Mcl. Wison, "Gnosis and the New Testament, (Philadelphia: frotress Press, 1968), 3-6. Also see Everett Ferguson, "Backgrounds of Early Christianity, (Grand Rapids: Eerdmans Pub.1993), 288-289. Also see Edwin Yamauchi, "Pre-Christian Gnosticism," 16-18.

6.     ^ "Essays in Greco-Roman and Related Talmudic Literature," ed. by Henry A. Fischel, (New York: KTAV Publishing, 1977).

7.     ^ Richard Freund, "Secrets of the Cave of Letters," (Amherst, New York: Humanity Books, 2004) 142-143. Fine demonstrates that the Second Temple had Greek mythological motifs as a part of its decorations and sacred utensils. Also see "Sacred Realm: The Emergence of the Synagogue in the Ancient World," Ed. by Steven Fine, (New York: Oxford Press, 1996). Fine shows artifacts from Synagogues with Greco-Roman motifs.

8.     ^ New Advent Catholic Encyclopedia: The 21 Ecumenical Councils, available at 14388.

9.     ^ John 1:1;14 N.I.V. with Greek inserted.

10.  ^ Donald Macleod: The Person of Christ, (Downers Grove: Intervarsity Press, 1998), 185.

[edit] Bibliography

  • Borgen, Peder. Early Christianity and Hellenistic Judaism. Edinburgh: T & T Clark Publishing. 1996.
  • Brown, Raymond. An Introduction to the New Testament. New York: Doubleday. 1997.
  • Butler, Clark. G.F. W. Hegel. Boston: Twayne Publishing. 1977.
  • Dillion, J. M. “Plato/Platonism.” in The Dictionary of the New Testament Background. ed. by Craig A. Evans and Stanley E. Porter. (CD-ROM) Downers Grove: InterVarsity Press. 2000.
  • Essays in Greco-Roman and Related Talmudic Literature. ed. by Henry A. Fischel. New York: KTAV Publishing House. 1977.
  • Ferguson, Everett. Backgrounds in Early Christianity. Grand Rapids: Eerdmans Publishing. 1993.
  • Freund, Richard A. Secrets of the Cave of Letters. Amherst, New York: Humanity Books. 2004.
  • Greene, Colin J. D. Christology in Cultural Perspective: Marking Out the Horizons. Grand Rapids: InterVarsity Press. Eerdmans Publishing. 2003.
  • Hillar, Marian. Philo of Alexandria (20BCE-50CE). in The Internet Encyclopedia of Philosophy. ed. by James Fieser and Bradley Dowden. 2006. Available at http://www.iep.edu/p/philo.htm.
  • Holt, Bradley P. Thirsty for God: A Brief History of Christian Spirituality. Minneapolis: Fortress Press. 2005.
  • Josephus, Flavius. Complete Works. trans. and ed. by William Whiston. Grand Rapids: Kregel Publishing. 1960.
  • Letham, Robert. The Work of Christ. Downers Grove: InterVarsity Press. 1993.
  • Macleod, Donald. The Person of Christ. Downers Grove: InterVarsity Press. 1998.
  • McGrath, Alister. Historical Theology: An Introduction to the History of Christian Thought. Oxford: Blackwell Publishing. 1998.
  • Moore, Edwin. “Neoplatonism.” in The Internet Encyclopedia of Philosophy. ed. by James Fieser and Bradley Dowden. 2006. Available at http://www.iep.edu/n/neoplato.htm.
  • Neusner, Jacob. From Politics to Piety: The Emergence of Pharisaic Judaism. Providence, R. I.: Brown University. 1973.
  • Norris, Richard A. Jr. The Christological Controversy. Philadelphia: Fortress Press. 1980.
  • Pelikan, Jaroslav. Development of Christian Doctrine: Some Historical Prolegomena. London: Yale University Press. 1969.
  • _______ The Emergence of the Catholic Tradition (100-600). Chicago: University of Chicago Press. 1971.
  • Robertson, J. A. T. Redating the New Testament. 2nd ed. Philadelphia: Westminster Press. 1985.
  • Sacred Realm: The Emergence of the Synagogue in the Ancient World. ed, by Steven Fine. New York: Oxford Press. 1996.
  • Schweitzer, Albert. Quest of the Historical Jesus: A Critical Study of the Progress from Reimarus to Wrede. trans. by W. Montgomery. London: A & C Black. 1931.
  • Turner, William. “Neo-Platonism.” in New Advent Catholic Encyclopedia. ed by John Cardinal Farley, Archbishop of New York, 2006. Available at http://newadvent.org./cathen/10742b.htm.
  • Tyson, John R. Invitation to Christian Spirituality: An Ecumenical Anthology. New York: Oxford University Press. 1999.
  • Westerholm, S. “Pharisees.” in The Dictionary of New Testament Background. ed. by Craig A. Evans and Stanley E. Porter. (CD-ROM) Downers Grove: InterVarsity Press. 2000.
  • Wilson, R. Mcl. Gnosis and the New Testament. Philadelphia: Fortress Press. 1968.
  • Witherington, Ben III. The Jesus Quest: The Third Search for the Jew of Nazareth. Downers Grove: InterVarsity Press. 1995.
  • _______ “The Gospel of John.” in The Dictionary of Jesus and the Gospels. ed. by Joel Greene, Scot McKnight and I. Howard
  • Marshall. (CD-ROM) Downers Grove: InterVarsity Press. 1992.
  • Yamauchi, Edwin. Pre-Christian Gnosticism: A Survey of the Proposed Evidence. Grand Rapids: Eerdmans Publishing. 1973.

Retrieved from "http://en.wikipedia.org/wiki/Jesus_the_Logos"

 

 

 

JesusIsTheWordBecomeFleshWikipedia118 http://en.wikipedia.org/wiki/Christology

 http://en.wikipedia.org/wiki/Jesus

 

http://en.wikipedia.org/wiki/Special:Search?search=Jesus+is+the+word+become+flesh+&go=Go

 

1 2 3 4 5 6 7 8 9 10 11 Next »


1 2 3 4 5 6 7 8 9 10 11 Next »