Saturday, May 21, 2011

SHEPHERD OF HERMAS OLD LATIN VERSION SAYS JESUS WAS CREATED - Part 2.

This is supplementary information for a previous post.

Which incedentally I never quite finished editing.
See the link below:



GREEK TEXT:...γὰρ τὸ πνεῦμα ὁ υἱὸς τοῦ θεοῦ ἐστιν...” - (Parable 9.1.78)

SHEPHERD OF HERMAS (circa. 140-150 C.E.): “...for the Spirit is the Son of God...” - (Parable 9.1.78)


THE SHEPHERD OF HERMAS:...Although Gelasius ranks it among the apocryphal books, it is found attached to some of the most ancient MS. of the New Testament; and Archbishop Wake, believing it the genuine work of an apostolic Father, preserves it to the English reader by the following translation, in which he has rendered the books not only more exact, but in greater purity than they had before appeared. The Archbishop procured Dr. Grabe to entirely collate the old Latin version with an ancient MS. in the Lambeth library; and the learned prelate himself still further improved the whole from a multitude of fragments of the original Greek never before used for that purpose..." - (Page 197, The Shepherd of Hermas. “THE LOST BOOKS OF THE BIBLE” 1926.)

ALVIN LAMSON: "...It was written in Greek, but the original was long supposed to be lost, with the exception of a few fragments preserved in quotations, and, until lately, we have possessed it only in an ancient Latin translation. The Greek text was first published at Leipsic in 1856, or rather in December 1885, by Rudolf Anger, with a preface by William Dindorf, and more accurately by Tischendorf, in Dressels edition of the Apostolic Fathers, Leipsic, 1857. These editions were founded on a manuscript of Hermas discovered by the notorious Simonides at Mt Athos, three leaves of which, with a copy of the rest, which he sold to the University of Leipsic. The defects of the manuscript, which is of the fifthteenth century, AND PRESENTS A VERY CORRUPT TEXT, have been partially supplied by Tischendorf's great discovery of the "Codex Sinaiticus," which assigns to the middle of the fourth century. ... contains ... about one fourth of the Shepherd of Hermas, in the original Greek[*]..." - (THE CHURCH OF THE FIRST THREE CENTURIES By Alvin Lamson Pages 11,12)
[FOOTNOTE * PAGE 12]: "...A cheap edition, however, in ordinary type, of the portion containing the New Testament, with the Epistle of Barnabas, and fragments of Hermas, was published by Tischendorf at Leipsic in 1863, in one volume quarto. The same year unsold copies of the Dressel's edition of 'Patres Apostolici' were issued with a supplement, also sold seperately, containing a complete collation of the Epistle of Barnabas and the portion of Hermas found in the Sinaiticus manuscript, with the Greek text previously published. Besides the common Latin text of the Shepherd of Hermas, Dressel's edition of the Apostolic Fathers contains another ancient Latin version, discovered by him in the Codex Palatinus (150), of the fourteenth century. THE READINGS OF THIS VERSION HE DESCRIBES AS OFTEN BETTER THAN THOSE OF THE COMMON TEXT, AND IN DOUBTFUL CASES ALMOST ALWAYS PREFERABLE. In 1860 an ancient AEthiopic version of Hermas was published at Leipsic, with a Latin translation, by A. d'Abbadie. This also affords some assistance in setting the text. (Note by Dr. Abbot)..."

ALVIN LAMSON: "...Possibly the writer may have believed, according to the doctrine about that time beginning to develope itself, that the Father made use of the Son as an instrument in creating and ruling the world, though the prevailing form of expression throughout the work implies the contrary. Martini ascribes this belief to him. Throughout the work, however, the highest titles and epithets are applied to God, never to the Son, who is subject, and recieves all power from the Father. Thus in the Fifth Similitude: "Having blotted out the sins of the people, he showed to them the paths of life, giving them the law which he had recieved of the Father ... He is Lord of his people, having recieved all power from his Father." By the "FIRST-CREATED SPIRIT," in the following passage, eminent critics, Martini and Bunsen among the number, suppose is meant Christ. This seems to us incontestable. The passage, according to the text adopted by Martini, reads thus: "That Holy Spirit WHICH WAS CREATED FIRST OF ALL, GOD PLACED IN A BODY in which it should dwell, in a chosen body, as it pleased him." Bunsen varies the punctuation somewhat in the latter part of the passage, giving what he calls a 'reconstituted text,' which, however, does not effect what is said of the Spirit as "CREATED FIRST OF ALL," the reading which he adopts, and which Archbishop Wake also follows.[#] The "Son of God," says Bunsen, "is the Holy Spirit." He claims that his explanation[^] is neither Athanasian, nor Arian: certainly not Athanasian. It savours strongly of Arianism, however, AS IT MAKES CHRIST A CREATED BEING, and possibly this work, ascribed to Hermas, may have been one of the ancient writings referred to by the Arians, when they asserted that their doctrine was that of the old Christians. The early Fathers, it is to be observed, frequently confounded the Son with the Spirit..." - (THE CHURCH OF THE FIRST THREE CENTURIES By Alvin Lamson Pages 14,15 )
[FOOTNOTE # PAGE 15]: "..."Created" (creatus). Their is here a difference of reading. In the text of some editions we have (infusus) instead of (creatus). Creatus, we conceive, HAS THE BEST MANUSCRIPT AUTHORITIES IN ITS FAVOUR. Martini says, that the old manuscript authorities have (creatus), and THAT (INFUSUS) IS A LATER INTERPOLATION. Bunsen adopts (creatus) on the authority of the Dresden and other manuscripts. THE LAMBETH, CARMELITE, AND VATICAN HAVE (CREATUS), and thus from a collection of manuscripts and editions Grabe corrects the text. [This is also the reading of the independant Latin version contained in the Codex Palatinus ; and Dressel, in his edition of the Apostolic Fathers, adopts it as genuine. The Greek text of the passage in the manuscript of Simonides is peculiar, and, when compared with the old Latin versions, LEADS ONE TO SUSPECT THAT THE ORIGINAL HAS BEEN ALTERED ON DOGMATIC GROUNDS. It is as follows: (τὸ πνεῦμα τὸ ἅγιον τὸ προόν, τὸ κτίσαν πᾶσαν τὴν κτίσιν, κατῴκισεν ὁ θεός εἰς σάρκα ἣν ὴβούλετο), "the pre-existing holy spirit which created the whole creation God caused to dwell in a body which he chose." The AEthiopic version, which gives a very free rendering of the whole chapter, reads, "The holy spirit which created all things dwelt in a body which he chose." The fragment of Hermas contained in the Codex Sinaiticus does not include this passage.--[Additional note by Dr. Abbot.] See Notes to the Amsterdam and the recent Paris editions ; also Bunsen, 'Christianity and Mankind,' Vol 1. pp. 211,212 (Hippolytus) ; Martini, Versuch, &c., p. 28. Archbishop Wake seems to have folowed the Lambeth manuscript..."

ALVIN LAMSON: "...The following passage, which affirms the pre-existence of the Son, BUT NOT HIS ETERNITY, THE ARIANS MIGHT HAVE USED WITHOUT SCRUPLE. "This rock, and this gate, is the Son of God. I replied, Sir, how can that be, seeing the rock is old, but the gate is new. ... He answered, the Son of God is indeed more ancient than any creature; so that he was in counsel with his Father at the creation of all things. But the gate is therefore new because he appeared in the last days, even the fullness of times.[^]" The pre-existence of the Son, WHICH IS NOT DISTINCTLY ASSERTED IN CLEMENT [OF ROME] EPISTLE, no doubt an earlier writing, here clearly enough appears..." - (THE CHURCH OF THE FIRST THREE CENTURIES By Alvin Lamson Pages 16)



LATIN TEXT: "...Cui nunicus, Audi: Flum siritum sanctum, qui creatus est omnium primus in corpore, in quo babitaret, Deus collocavi, in clesto scilicet corpore, quod ei vidibatur..." - (Sim., V.5.5. According to William Whiston)
PRINTED EDITIONS: "...Cui nunicus, Audi: Flum siritum sanctum, qui [insusui] est omnium primus in corpore, in quo babitaret, Deus collocavi, in clesto scilicet corpore, quod ei vidibatur..." (According to William Whistons text.)

GREEK TEXT: “...τὸ πνεῦμα τὸ ἅγιον τὸ προόν, τὸ κτίσαν πᾶσαν τὴν κτίσιν, κατῴκησε τὸ πνεῦμα τὸ ἅτιον, ἐδούλευσε τῷ πνεύματι καλῶς ἐν σεμνότητι καὶ ἁγνείᾳ πορευθεῖσα, μηδὲν ὅλως μιάνασα τὸ πνεῦμα...” - (Parable 5, VI: 5. THE APOSTOLIC FATHERS - THE SHEPHERD OF HERMAS - Based on the text of the Loeb Classical Library Reprinted 1997.)

GREEK TEXT: “...τὸ πνεῦμα τὸ ἅγιον τὸ προόν, τὸ κτίσαν πᾶσαν τὴν κτίσιν, κατῴκισεν ὁ θεός εἰς σάρκα ἣν ὴβούλετο...” - (The Greek text of the manuscript of Simonides from Mount Athos MSS of the 15th Century)

THE SHEPHERD OF HERMAS (circa. 140-150 C.E.): "...Hear therefore, said he, and understand. The farm before mentioned denotes the whole earth. The Lord of the farm is he who created and finished all things, and gave virtue unto them. 46 His son is the Holy Spirit: the servant is the Son of God: the vineyard is the people whom he saves. The stakes are the [1] messengers which are set over them by the Lord, to support his people. The weeds that are plucked up out of the vineyard, are the sins which the servants of God had committed. 47 The food which he sent him from his supper, are the commands which he gave to his people by his Son. The friends whom he called to counsel with him, are the holy angels whom he first created. The absence of the master of the household, is the time that remains unto his coming. 48 I said unto him, Sir, all these things are very excellent, and wonderful, and good. But, continued I, could I or any other man besides though never so wise, have understood these things? 49 Wherefore now, sir, tell me, what I ask. He replied, ask me what thou wilt. Why, said I, is the Son of God in this parable, put in the place of a servant? 50 Hearken, he said; the Son of God is not put in the condition of a servant, but in great power and authority. I said unto him 'how, sir? I understand it not.' 51 Because, said he, the Son set his 1 messengers over those whom the Father delivered unto him, to keep every one of them; but he himself labored very much, and suffered much, that he might blot out their offences. 52 For no vineyard can be digged without much labour and pains. Wherefore having blotted out the sins of his people, he shewed to them the paths of life, giving them the law which he had received of the Father. 53 You see, said he, that he is the Lord of his people, having received all power from his Father. 2 But why the Lord did take his Son into counsel, about dividing the inheritance, and the good angels, hear now. 54 THAT 3 HOLY SPIRIT, WHICH WAS CREATED FIRST OF ALL, he placed in the body in which God should dwell; namely, in a chosen body, as it seemed good to him. This body therefore into which the 3 Holy Spirit was brought, served that Spirit, walked rightly and purely in modesty; nor ever defiled that Spirit..." - (SIMILITUDE V.45-54; THE SHEPHERD OF HERMAS, By Archbishop Wake., The Lost Books of the Bible, [1926], at sacred-texts.com)
[FOOTNOTE 234:1]: Angels.
[FOOTNOTE 235:1]: Angels.
[FOOTNOTE 235:2]: This place, which in all the editions of Hermas is wretchedly corrupted, by the collation of editions and MSS. is thus corrected by Dr. Grabe: "Quære autem Dominus in concilio adhibuerit, filium de hæreditate, honestosque nuncios, audi; Spiritum Sanctum, qui creatus est omnium primus, in corpore, in quo habitaret Deus, collocavit; in delecto scilicet corpore quod ei videbatur."
[FOOTNOTE 235:3]: Viz. the created Spirit of Christ, as man; not the Holy Ghost, the Third Person of the Sacred Trinity.
PAGES: 234,235.

SHEPHERD OF HERMAS (circa 140-160): "...To who the Messanger reply'd, Hearken, That Holy Spirit which was FIRST OF ALL CREATED did God place in a body wherein it should inhabit ; that is in a chosen body, which pleased him..." - (Sim., V.5.5 Page 105 page 116 William Whistons Primitive Christianity Revived Vol, 4.)

SHEPHERD OF HERMAS (circa 140-160): "...That Holy Spirit which was CREATED FIRST OF ALL, God placed in a body, in which it should dwell, in a chosen body, as it pleased him." - (Sim., V.5.5 Martini's translation. As quoted in A. D. Howell-Smith "Jesus Not a Myth," pp. 120-121.)

THE SHEPHERD OF HERMAS (circa. 140-160 C.E.): "...That Holy Spirit, which was CREATED FIRST OF ALL, he placed in the body in which God should dwell; namely, in a chosen body, as it seemed good to him..." - (SIMILITUDE V.45-54; THE SHEPHERD OF HERMAS, By Archbishop Wake., The Lost Books of the Bible, 1926.)

THE SHEPHERD OF HERMAS (circa. 140-160 C.E.): “...That Holy Spirit which was CREATED FIRST OF ALL, God placed in a body in which it should dwell, in a chosen body, as it pleased him..." - (THE CHURCH OF THE FIRST THREE CENTURIES By Alvin Lamson Pages 14,15 )

THE SHEPHERD OF HERMAS (circa. 140-160 C.E.): “...For that Holy Spirit which was CREATED FIRST OF ALL in a body in which it might dwell, God made and appointed a chosen body which pleased Him...” - (As quoted in FOOTNOTE 280(B): "The Pal. Reads...” in The Pastor (of Hermas) Translated by the Rev. F. Crombie, M.A. Text edited by Rev. Alexander Roberts and James Donaldson and first published by T&T Clark in Edinburgh in 1867. Additional introductionary material and notes provided for the American edition by A. Cleveland Coxe, 1886.)

PLANS FOR FUTURE POSTS

I have many projects on the go, so many in fact, - it has become very hard to chose what to post next!

I do intend to post the results so far of my systematic study of the Earliest Post-Biblical Christian writers and whether they ( actually ) teach a Tri{3}nity in what remains of their writings.

I intend to do it in this order:

1.) THE DIDACHE
2.) CLEMENT OF ROME
3.) PAPIAS
4.) THE ELDERS WHO WERE DISIPLES OF THE APOSTLES
5.) POLYCARP
6.) EPISTLE OF BARNABAS
7.) SHEPHERD OF HERMAS

These I intend to post with:

A.) Original Latin & Greek texts where possible for comparison
B.) Multiple English translations where possible
C.) My own translations where necessary
D.) Cross references to other contemporary writers
E.) Bible texts in Greek & English for comparison
F.) Relevant quotations from Authorities and Scholars

That is the first section which roughly covers the end of the 1st Century to the middle of the Second.

I have omitted IGNATIUS OF ANTIOCH because I haven't finished my research on him yet. It is a mammoth task wading through Four versions of his writings. In my opinion his writings are thee most interpolated and corrupted version of all the ANF that have come down to us today.

So when I am finished studying his writings and the source texts and translating the relevant passages I will post (no doubt) a lengthy series of posts on my conclusions.

After that I will start with the era of the Apologists.

In the mean time I am also working on some of the so-called "deity of Christ" or "Trinity" proof texts in the above mentioned "Apostolic Fathers" or as I call them the Earliest Post-Biblical Christian writers.

Please keep in mind whenever you read this blog:

1.) It is not an official Jehovah's Witness website
2.) It is only to show honest thoughts on these writings
3.) To be a witness before the end comes
4.) To help those who may be in the process of being misled by the Trinity doctrine or have doubts
5.) It is left up to you to draw your own conclusions on what you read.

This blog is solely dedicated to being an honest witness to the ( error ) of the ( theory ) of the Tri{3}nity. Which is nothing but a ( mistaken - interpretation ) of the Bible and later writers in Christianity.

And that's all the Tri{3}nity is - an interpretation.

Also I intend to post on related subjects such as God's Name in the ANF and also about Jesus as an Angel in the ANF.

Friday, May 13, 2011

YET MORE TRI{3}NITARIAN FORGERY IN AN ATTEMPT TO BOLSTER THE TRI{3}NITY DOCTRINE


TRINITARIAN CLAIM: That a pagan writer Lucian of Samosata bore witness to Christians believing in the Trinity in the middle of the Second Century in his book “PHILOPATRIS.”

As one author put it:  

“...( IF ) the dialogue was written by Lucian, who lived in the latter part of the second century, it would be one of the strongest testimonies remaining to the doctrine of the Trinity...”

Once again on this Blog, I ask:

Is this claim true?

Is it genuine?

Lets see what Tri{3}nitarians actually calim first, then examine the evidence and how Scholars view this passage and work of Lucian.


TRINITARIAN CLAIM: “...The first formal adoption of the word to designate the Three in One, One in Three, dates a.d. 317, at a synod held at Alexandria. That the holy Mystery was long before this a common article of Christian confession appears from e.g. a passage in Lucian, the Voltaire of antiquity, (floruit probably about a.d. 160). In his Philopatris the Christian is made to confess "The exalted God, ... Son of the Father, Spirit proceeding from the Father, One of Three, and Three of One."...” - (The Word "Trinity" (Trias, Triad): I. Theism. II. The Holy Trinity. The Doctrine of God. CHAPTER II. “OUTLINES OF CHRISTIAN DOCTRINE” by the Rev. H. C. G. Moule, M.A., Principal of Ridley Hall, and formerly Fellow of Trinity College, Cambridge. Revised edition [third edition, Feb., 1890] The Anglican Library, This HTML edition copyright 1999.)
[FOOTNOTE]: "Trinity" properly means "Threefoldness." It is not, as it is sometimes said to be, a shortened form of Triunity.

TRINITARIAN CLAIM: “...The Trinity of God was the universal belief of the church from the very beginning of the Christian era. For example, the secular Greek writer Lucian, in his book Philopatris, written in a.d. 160, confirmed the well-known belief of the Christians in the Trinity. Lucian described the first generations of Christians confessing their faith in God in the following words: "The exalted God . . . Son of the Father, Spirit proceeding from the Father, One of Three, and Three of One."[2]...” - (Chapter 6 - The Handwriting of God, “The Sacred Mystery of the Trinity,” by Grant Jeffrey.)
[FOOTNOTE 2]: Lucian, Philopatris (a.d. 160).

 TRINITARIAN CLAIM: “...At the same time flourished Lucian, the celebrated writer of Dialogues, and a philosopher of the same sect. In the Philopatris, a dialogue frequently attributed to him, Triphon represents the Christians as 'swearing by the Most High God; the Great, Immortal, Celestial Son of the Father; the Spirit, proceeding from the Father; ONE of three, and three of ONE.'...” - (Vol. 2, p. 386:4. The representation of heathen nations concerning the Christian doctrine of the Trinity. LECTURE XVII. TRINITY OR TRI-UNITY OF GOD. SKELETONS OF A COURSE OF THEOLOGICAL LECTURES.
BY REV. C. G. FINNEY.)


Now lets look at the text itself.

Here is what I can find of the Greek & Latin text for this work:

GREEK TEXT: "...Ὑψιμέδοντα θεὸν, μέγαν, ἄμβροτον, ούρανίωνα, ϒίὸν πατρὸς, πνεν̂μα ἑκ πατρὸς ἐκπορευόμενον Ἓν ἐκ τριω̂ν, καὶ ἐξ ἑνὸς τρία … Άριθμέειν με διδάσκεις [Critias answers]: καὶ δρκος ὴ ὰριθμητική οὐκ ο[?]δα γὰρ τί λέγεις· ἒν τρία, τρία ἒν!...” - (Chapter XVI Edward Gibbon, “The History of the Decline and Fall of the Roman Empire,” [1776] ed. J.B. Bury with an Introduction by W.E.H. Lecky,
New York: Fred de Fau and Co., 1906, in 12 vols. Vol. 3.)
[FOOTNOTE ?]: Text illegable in some places.

LATIN TEXT: "...Per magnum Regem caelestia regna tenentem, Morte carentem omni, patrum patris, inde profectum Ex patri flamen, tria de uno, atuqe ex tribnas unum. Iupiter haee tibi sint, solum hoc pro numine habeto..." - (Page 330-331 CORPUS SCRIPTORIUM HISTORIAE BYZANTINAE.)
[PERSONAL FOOTNOTE]: The print is very bad, and hard to read so the Latin may not be exact.

English translations as quoted in various Tri{3}nitarian works:

LUCIAN OF SAMOSATA (circa. 120 to 180 C.E.): “...Upon the Heathen asking the Christian: "By Whom then shall I swear?" Triephon, who sustains the part of the Christian, replies: "By the God who riegns on high, great, immortal, celestial, the Son of the Father, the Spirit who proceeds from the Father, One of Three, and Three of One: believe these to be Jove, and esteem Him God." To which the Heathen after some matters thus retorts: "I not what thou sayest; One Three, Three One!"...” - (Page 156, Subheading: Inderect testimony to the Catholic doctrine out of Lucian, Bishop Bulls Defense of the Nicene Creed.)
[FOOTNOTE]: Lucians Philopatris Book II. IV. 10,11.

PSUEDO LUCIAN - PHILOPATRIS: “...The speakers in this dialogue are Critias and Triephon; the former an heathen, the latter a Christian; and when Critias has offered to swear by different heathen deities, each of which is objected to by - Triephon, he asks: “...By whom then shall I swear?...” To which Triephon makes the following reply, the first words of which are a quotation from Homer: “...By the great God, immortal, in the heavens; "The Son of the Father, the Spirit proceeding from the Father, one out of three, and three out of one, "Consider these thy Jove, be this thy God...” Critias then ridicules this: "arithmetical oath," and says: “...I cannot tell what you mean by saying that "one is three, and three are one...” - (Page 81, Subheading: Athenagoras. A. D. 170. TESTIMONIES OF THE ANTE-NICENE FATHERS TO THE DOCTRINE OF THE TRINITY AND OF THE DIVINITY OF THE HOLY GHOST. BY THE REV. EDWARD BURTON, D. D. REOIUS PROFESSOR OF DIVINITY AND CANON OF CHRIST CHURCH. OXFORD, AT THE UNIVERSITY PRESS. MDCCCXXXI.)


Now this last writer is significant as being what I would describe as one of the most capable and respected Tri{3}nitarian scholars of his age.


Mr. Burton continues and in the same context and gives his personal opinion as to the genuiness or not of this work:


EDWARD BURTON: “...I ought, perhaps, in this place to introduce the testimony of a heathen writer, who was a contemporary of Athenagoras : and the passage which has often been adduced from the Philopatris of Lucian, must certainly be considered as confirming in a remarkable manner the belief of a Trinity in Unity. ... There can be no doubt, that when this dialogue was written, it was commonly known to the heathen, that the Christians believed the Father, Son, and Holy Ghost, though in one sense three, in another sense to be one : and ( if ) the dialogue was written by Lucian, who lived in the latter part of the second century, it would be one of the strongest testimonies remaining to the doctrine of the Trinity. This was acknowledged by Socinus, who says in one of his works, that he had “never read any thing which gave greater proof of a worship of the Trinity being then received among Christians, than the passage which is brought from the dialogue entitled Philopatris, and which is reckoned among the works of Lucian.” He then observes, that the dialogue is generally supposed by the learned to be falsely ascribed to Lucian; and he adds some arguments which might make the passage of less weight, in proving that all Christians of that day believed a Trinity in Unity. I have no inclination to notice these arguments : but Sociniis was correct in saying, that the learned had generally decided against the genuineness of this dialogue as a work of Lucian. Bishop Bull^ believed it to be genuine, and Fabricius^ was inclined to do the same. Some have ascribed it to a writer older than the time of Lucian; others, to one of the same age; and others, to much later periods. I need only refer the reader to discussions of the subject by Dodwell Blondell, Lardner, &c. : but J. M. Gesner has considered the question in a long and able Disserta-tiony, the object of which is to prove that the Philopatris was written in the reign of Julian the apostate. His arguments appear to me to deserve much attention ; and though the learned do not seem in general to have adopted his conclusion, I feel so far convinced by them, that I - ( CAN-NOT ) - BRING FORWARD THIS REMARKABLE PASSAGE, AS THE TESTIMONY OF A WRITER OF THE SECOND CENTURY...” - (Page 81, Subheading: Athenagoras. A. D. 170. TESTIMONIES OF THE ANTE-NICENE FATHERS TO THE DOCTRINE OF THE TRINITY AND OF THE DIVINITY OF THE HOLY GHOST. BY THE REV. EDWARD BURTON, D. D. REOIUS PROFESSOR OF DIVINITY AND CANON OF CHRIST CHURCH. OXFORD, AT THE UNIVERSITY PRESS. MDCCCXXXI.)

He conclusion is significant and should serve as a warning to the Modern Tri{3}nitarians who have been duped into believing it or evens perhaps, devious enough to use it knowing it's dubious credibility.

Others agree that it is nothing more than a ( forgery ) and was written in the Fourth century.

Note the following:

A.M. HARMON: "...Among the eighty-two pieces that have come down to us under the name of Lucian, there are not a few of which his authorship has been disputed. Certainly spurious are Halcyon, Nero, PHILOPATRIS, and Astrology; and to these, it seems to me, the Consonants at Law should be added. Furthermore. Deinostitenes, Gharidemus, Cynic, Love, Octogenarians, Hippias, Ungrammatical Man, Swiftfoot, amid the epigrams are generally considered spurious, and there are several others (Disowned and My Country in particular) which, to say the least, are of doubtful authenticity..." - (Lucian of Samosata: Introduction and Manuscripts by A.M. Harmon, 1913, Published in Loeb Classical Library, 9 volumes, Greek texts and facing English translation: Harvard University Press. This extract transcribed by Roger Pearse, 2001.)

JOHN HENRY NEWMAN: “...In the Philopatris, which is the work of an Author of the fourth century,[51] Critias is introduced pale and wild. His friend asks him if he has seen Cerberus or Hecate; and he answers that he has heard a rigmarole from certain "thrice-cursed sophists;"...” - (Page 28, Chapter 6. Application of the First Note of a True Development—Preservation of Type. Application of the Seven Notes to the Existing Developments of Christian Doctrine. NEWMAN READER — WORKS OF JOHN HENRY NEWMAN. Copyright © 2007 by The National Institute for Newman Studies. All rights reserved.)
[FOOTNOTE 51]: Niebuhr ascribes it to the beginning of the tenth.

HISTORY OF THE CHRISTIAN CHURCH: “...The dialogue Philopatris, or The Patriot, is ascribed indeed to the ready scoffer and satirist Lucian (died about 200), and joined to his works; but it is vastly inferior in style and probably belongs to the reign of Julian, or a still later period;[117] since it combats the church doctrine of the Trinity and of the procession of the Spirit from the Father, though not by argument, but only by ridicule. It is a frivolous derision of the character and doctrines of the Christians in the form of a dialogue between Critias, a professed heathen, and Triephon, an Epicurean, personating a Christian. It represents the Christians as disaffected to the government, dangerous to civil society, and delighting in public calamities. It calls St. Paul a half bald, long-nosed Galilean, who travelled through the air to the third heaven (2 Cor. 12, 1–4)...” - (§ 8. Heathen Polemics. New Objections. Chapter II. The literary triumph of Christianity over Greek and Roman Heathenism – In the “HISTORY OF THE CHRISTIAN CHURCH.”)
[FOOTNOTE 117]: According to Niebuhr’s view it must have been composed under the emperor Phocas, 968 or 969. Moyle places it in the year 302, Dodwell in the year 261, others in the year 272.

OXFORD DICTIONARY: “...Lucian of Samosata (c.115–c.200), pagan satirist. ... The Philopatris, which purports to be his work, is much later...” - ("Lucian of Samosata." By E. A. Livingstone.THE CONCISE OXFORD DICTIONARY OF THE CHRISTIAN CHURCH. 2000.)
Encyclopedia.com. 28 Feb. 2010 .

CLASSIC ENCYCLOPEDIA: "...LUCIAN (c. A.D. 120-180), Greek satirist of the Silver Age of Greek literature, was born at Samosata on the Euphrates in northern Syria. ... Of Christianity he shows some knowledge, and it must have been somewhat largely professed in Syria at the close of the 2nd century.' In the; Philopatris, though the dialogue so called is generally regarded as spurious, there is a statement of the doctrine of the Trinity, ... More than 80 pieces have come down to us under his name (including three collections of 71 shorter dialogues), of which about 20 are spurious or of 'Philopatris' 13...” - (This LoveToKnow Classic Encyclopedia project works to bring to you the renowned 1911 Edition of the Encyclopaedia Britannica.)



CONCLUSION: This work is another example of forgery and the desperate lengths that ( some ) Tri{3}nitarian believers will go to support this doctrine of the Tri{3}nity, which was NOT part of the Christian:



ΙΩΑΝΝΟΥ Α΄ Greek NT: 
"...ἀγγελία ἣν ἠκούσατε ἀπ’ ἀρχῆς..."

1st John 3:11
"...MESSAGE that was heard from the beginning..."


Tuesday, May 10, 2011

FALSE "...DEITY..." CLAIM NO: 2


TRINITARIAN CLAIM: The claim is Polycarp possibly called Jesus "God" as seen in the box below: 
 
JAJ200
Paul Hartog

This article appeared in the Christian Research Journal, volume 29, number 1 (2006).
For further information or to subscribe to the Christian Research Journal go to:
http://www.equip.org

SYNOPSIS

"...This explicit application of theos to Jesus Christ can be traced from the New Testament period into the second century without interruption ... POLYCARP (69-155 A.D.) possibly spoke of "Our Lord and God Jesus Christ"..." - The Epistle of Polycarp to the Philippians, Chapter 6, in Roberts & Donaldson.


Here's the translation he refers to:

POLYCARP (circa. 65-155 C.E.): “...If then we entreat the Lord to forgive us, we ought also ourselves to forgive; for we are before the eyes of our Lord and God, and “we must all appear at the judgment-seat of Christ, and must every one give an account of himself.”...” - (Chapter 6: Epistle of Polycarp to the Phillipians - American Edition translated by A. Cleveland Coxe, D.D. Roberts & Donalson ANF.)

For Christ to be called “...Our Lord and God Jesus Christ...” as claimed, it would require the following Greek:

( τοῦ Κυρίου καὶ τοῦ θεοῦ Ἰησοῦ Χριστοῦ ἡμῶν )

( Κυρίου καὶ τοῦ θεοῦ Ἰησοῦ Χριστοῦ ἡμῶν )

( Κυρίου καὶ θεοῦ Ἰησοῦ Χριστοῦ ἡμῶν )

Literally: “...(of) the Lord and (of) the God (of) Jesus Christ (of) us...” or more simply “...Our Lord and God Jesus Christ...”

Here's the entire Chapter six in Greek:

GREEK TEXT: “...Καὶ [1.] οἱ πρεσβύτεροι δὲ εὔσπλαγχνοι εἰς πάντας ἐλεήμονες, ἐπιστρέφοντες τὰ ἀποπεπλανημένα, ἐπισκεπτόμενοι πάνας ἀσθενεῖς, μὴ ἀμελοῦντες χήρας ἢ ὀρφανοῦ ἢ πένητος· ἀλλὰ προνοοῦτες ἀεὶ τοῦ καλοῦ ἐνώπιον θεοῦ καὶ ἀνθρώπων, ἀπεχόμενοι πάσης ὀργῆς, προσωποληψίας, μὴ ταχέως πιστεύοντες κατά τινος, μὴ ἀπότομοι ἐν κρίσει, εἰδότες ὅτι πάντες ὀφειλέται ἐσμὲν ἁμαρτίας. [2.] εἰ οὖν δεόμεθα τοῦ κυρίου, ἵνα ἡμῖν ἀφῇ, ὀφείλομεν καὶ ἡμεῖς ἀφιέναι· ἀπέναντι γὰρ τῶν τοῦ κυρίου καὶ θεοῦ ἐσμὲν ὀφθαλμῶν, καὶ πάντας δεῖ παραστῆναι τῷ βήματι τοῦ Χριστοῦ καὶ ἕκαστον ὑπέρ αὐτοῦ λόγον δοῦναι. [3.] οὕτως οὖν δουλεύσωμεν αὐτῷ μετὰ φόβου καὶ πάσης εὐλαβείας, καθὼς αὐτὸς ἑνετείλατο καὶ οἱ εὐαγγελισάμενοι ἡμᾶς ἀπόσολοι καὶ οἱ προφῆται, οἱ προκηρύξαντες τὴν ἔλευσιν τοῦ κυρίου ἡμῶν· ζηλωταὶ περὶ τὸ καλόν, ἀπεχόμενοι τῶν σκανδάλων καὶ τῶν ψευδαδέλφων καὶ τῶν ἐν ὑποκρίσει φερόντων τὸ ὄνομα τοῦ κυρίου, οἵτινες ἀποπλανῶσι κενοὺς ἀνθρώπους...” - (Chapter 6:1-3; Epistle of Polycarp to the Phillipians MPG.)

Now compare the standard Roberts & Donalson ANF version with Krisopp Lakes English translation:

POLYCARP (circa. 65-155 C.E.): “...And [1.] let the presbyters also be compassionate, merciful to all, bringing back those that have wandered, caring for all the weak, neglecting neither widow nor orphan nor poor, but “ever providing for that which is good before God and man,” refraining from all wrath, respect of persons, unjust judgment, being far from all love of money, not quickly believing evil of any, not hasty in judgment, knowing that “we all owe the debt of sin.” [2.] If then we pray the Lord to forgive us, we also ought to forgive, for we stand before the eyes [ τοῦ κυρίου καὶ θεοῦ ] ( of ) the Lord and ( of ) God, and [ καὶ πάντας δεῖ παραστῆναι τῷ βήματι τοῦ Χριστοῦ ] “we must all appear before the judgment seat of Christ, and each must give an account of himself.” [3.] So then "let us serve him with fear and all reverence," as he himself commanded us, and as did the Apostles, who brought us the Gospel, and the Prophets who foretold the coming of our Lord. Let us be zealous for good, refraining from offence, and from the false brethren, and from those who bear the name of the Lord in hypocrisy, who deceive empty-minded men...” - (Letter to the Philippians. CHAPTER 6:1-3; Apostolic Fathers By Krisopp Lake 1912 Loeb Edition.)

As you can see the hypothetical phrase Gk., ( Κυρίου καὶ τοῦ θεοῦ Ἰησοῦ Χριστοῦ ἡμῶν ) “...Our Lord and God Jesus Christ...” appears nowhere!

Either in the Greek or the English!

Krisopp Lake gives a better translation bringing out the genitive case in the Greek of the words “...( of ) Lord...” and “...( of ) God...”

Its actually “...( of ) - the - Lord and ( of ) God...” The definite article ( τοῦ ) is present with the word “...Lord...” Gk., ( Κυρίου ).

But, the ( main ) Tri{3}nitarian or Deity of Christ argument is, I suppose, that “...our Lord and God...” appears in the same sentence as the phrase “...the judgement seat of Christ...”

And from ( their ) point of view it means God is the Christ because he does the judging.

I suspect that is the reasoning.

But this passage in Polycarp is in ( complete harmony ) with the following scriptures, which clear up any Tri{3}nitarian miss-understandings completely, and is actually shown not to support their claims. And is no doubt what Polycarp was thinking and meant when he wrote the above passage:

(Acts 17:31): "...Because he has set a day in which he purposes to judge the inhabited earth ( in ) righteousness {*}( by ) a man whom he has appointed, and he has furnished a guarantee to all men in that he has resurrected him from the dead...”- (New World Translation)
[PERSONAL FOOTNOTE *]: Gk., ( ἐν ) literally: “...( in )...” = locative sphere of activity or instrumental case. See Kingdom Interlinear.

(Acts 17:31): “...Because He has fixed a day when He will judge the world righteously (justly) ( by ) a Man Whom He has destined and appointed for that task, and He has made this credible and given conviction and assurance and evidence to everyone by raising Him from the dead...” - (Amplified Bible)

(Acts 17:31): “...seeing that He has appointed a day on which, before long, He will judge the world in righteousness, ( through the instrumentality of ) a man whom He has pre-destined to this work, and has made the fact certain to every one by raising Him from the dead...” - (Weymouth NT)

(Acts 17:31): “...He has set a day when he is going to judge the world with justice, and he will ( use ) a man he has appointed to do this. God has given proof to everyone that he will do this by bringing that man back to life...” - (Gods Word Version)

(Romans 2:16): “...This will be in the day when God {*}( through ) Christ Jesus judges the secret things of mankind, according to the good news I declare....” - (New World Translation)
[PERSONAL FOOTNOTE *]: Gk., ( διὰ ) = intermediate agent. See Kingdom Interlinear

(Romans 2:16): “...This will take place on the day when God will judge men’s secrets ( through ) Jesus Christ, as my gospel declares...” - (New International Version)

(Romans 2:16): “...On that day when, as my Gospel proclaims, God ( by ) Jesus Christ will judge men in regard to the things which they conceal (their hidden thoughts)...” - (Amplified Bible)

(Acts 10:42): “...Also, he ordered us to preach to the people and to give a thorough witness that this is the One decreed {*}( by ) God to be judge of the living and the dead...” - (New World Translation)
[PERSONAL FOOTNOTE *]: Gk., ( ὑπὸ ) literally: “...( by )...” = direct agent. See Kingdom Interlinear.

(Acts 10:42): “...He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead...” - (New International Version)

(Acts 10:42): “...And He charged us to preach to the people and to bear solemn testimony that He is the God-appointed and God-ordained Judge of the living and the dead...” - (Amplified Bible)

(John 5:26-27): “...For just as the Father has life in himself , so he has granted also to the Son {*}to have life in himself. 27 And he has given him authority to do judging, because Son of man he is...” - (New World Translation)
[FOOTNOTE *]: ***Rbi8*** Ftn: Or, “in himself the gift of life.” See Ro 6:23.

(John 5:26-27): “...For as the Father has life in himself, so he has granted the Son to have life in himself. 27 And he has given him authority to judge because he is the Son of Man...” - (New International Version)

(John 5:26): “...For even as the Father has life in Himself and is self-existent, so He has given to the Son to have life in Himself and be self-existent. 27 And He has given Him authority and granted Him power to execute (exercise, practice) judgment because He is a Son of man [very man]...” - (Amplified Bible)


NOTE: These scriptures afford a good lesson in basic Greek prepositions and there meanings.

Gk., ( ἐν ) literally: “...in...” = locative sphere of activity.
Gk., ( διὰ ) literally: “...through...” = intermediate agent.
Gk., ( ὑπὸ ) literally: “...by...” = direct agent.

And finally compare a later professed Christian writer:

GREEK TEXT: “...Κἀγὼ [1.] εἶπον· Γραφὰς ὑμῖν ἀνιστορεῖν μέλλω, οὐ κατασκευὴν λόγων ἐν μόνῃ τέχνῃ ἐπιδείκνυσθαι σπεύδω· οὐδὲ γὰρ δύναμις ἐμοὶ τοιαύτη τίς ἐστιν, ἀλλὰ χάρις παρὰ θεοῦ μόνη εἰς τὸ συνιέναι τὰς γραφὰς αὐτοῦ ἐδόθη μοι, ἧς χάριτος καὶ πάντας κοινωνοὺς ἀμισθωτὶ καὶ ἀφθόνως παρακαλῶ γίνεσθαι, ὅπως μὴ καὶ τούτου χάριν κρίσιν ὀφλήσω ἐν ᾗπερ μέλλει κρίσει ( διὰ ) τοῦ κυρίου μου Ἰησοῦ Χριστοῦ ὁ ποιητὴς τῶν ὅλων θεὸς ποιεῖσθαι...” - (Chapter 58:1; Dialogue With A Jew by Justin Martyr, Τοῦ ἁγίου Ἰουστίνου πρὸς Τρύφωνα Ἰουδαῖον Διάλογος (ed. E. J. Goodspeed) Die ältesten Apologeten, Göttingen: Vandenhoeck & Ruprecht, 1915)

JUSTIN MARTYR (circa. 110 to 165 C.E.): “...I [1.] wish to quote Scripture to you," I said, "without any merely artistic arrangement of arguments. Indeed, I have no such skill, but this grace alone was given me from God to understand His Scriptures, in which grace I invite everyone to share freely and abundantly, lest I should be held accountable at the judgment which God, the Creator of the universe, will hold ( through ) my Lord Jesus Christ...” - (Chapter 58:1; Dialogue With A Jew by Justin Martyr translated by K. Edgecome.)

CONCLUSION: So when Polycarp is read in the light of these scriptures he becomes easily understandable without having to resort to Tri{3}nitarian logic or bias. This claim by Tri{3}nitarians falls to bits under close scrutiny. And is found to be yet another ( false ) claim to the so-called “Deity” of Jesus Christ.

Monday, May 9, 2011

FALSE "...DEITY..." CLAIM NO: 1.


TRINITARIAN CLAIM: I am starting with this claim, because it preports to be so early, contemporary with the Christian Greek scriptures.

50 AD. The Huleatt Manuscript: “...She poured it [the perfume] over his [Jesus'] hair when he sat at the table. But, when the disciples saw it, they were indignant. . . . God, aware of this, said to them: 'Why do you trouble this woman? She has done [a beautiful thing for me.] . . . Then one of the Twelve, who was called Judas Iscariot, went to the chief priest and said, 'What will you give me for my work?'...” [Matt. 26:7-15] (Huleatt fragments 1-3).

It is claimed that the Huleatt manuscript or Magdalen Papyrus (P64) represents Christ as “...God...” as early as 50 C. E.

Is this true?

Is the above quotation accurate?

Heres a transcription of the actual Greek text found on the fragments:

Claimed version of Matthew 26:7-15:

7 – [της] [κεφαλης] αυτου ανακει[μενου] 8 [ι]δ̣οντες δε οι [μαθηται] η̣γανακτη[σαν] – 10 – [κοπους] [παρ]εχετε [τη] [γ]υ̣ναικι εργον γα[ρ] – 14 [τοτ]ε̣ πορε̣[υθεις] [εις] [των] [ι]β̣̅ λεγομ[ενος] [ιουδας] [ι]σκαριω[της] [προς] [του]ς̣ αρχιερ[εις] 15 [ειπεν] [τι] [θε]λ̣ετε̣ μο̣[ι] [δουναι] [καγω] –

NOTE: The actual Greek found on the MSS is in bold the rest has been ( added ) by someone else based on conjecture and is in ( brackets ).

Actual NT text of Matthew 26:7-15:

7 [προσῆλθεν αὐτῷ γυνὴ ἔχουσα ἀλάβαστρον μύρου βαρυτίμου καὶ κατέχεεν ἐπὶ] τῆς κεφαλῆς αὐτοῦ ἀνακειμένου. 8 ἰδόντες δὲ οἱ μαθηταὶ ἠγανάκτησαν [λέγοντες· εἰς τί ἡ ἀπώλεια αὕτη; 9 ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς. 10 γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· τί ] κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ [καλὸν ἠργάσατο εἰς ἐμέ· 11 πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε· 12 βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματος μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν. 13 ἀμὴν λέγω ὑμῖν, ὅπου ἐᾶν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.] 14 Τότε πορευθεὶς εἷς τῶν [δώδεκα], ὁ λεγόμενος Ἰούδας Ἰσκαριώτης πρὸς τοὺς ἀρχιερεῖς 15 εἶπεν· τί θέλετε μοι δοῦναι, καγὼ [ὑμῖν παραδώσω αὐτὸν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια.]

NOTE: The corresponding Huleatt text is in bold and the missing material from the Heuletts MSS is in bracketed italics to make it easeir to distinguish between what is ( actually ) contained in the MSS and what is the ( imagination ) of the conjectural scholar who added the rest of the text.

Below I put together a comaprison of texts to prove a point.

1.) Greek Study Bible (Apostolic / Interlinear) Text.
2.) The Emphatic Diaglott (Interlinear Text) 1865 by Benjamin Wilson.
3.) Young's Literal Translation.
4.) Huleatt fragments 1-3.

I chose the Emphatic Diaglott because of it's almost wooden or rigid literalness and I added Youngs Literal Translation just to show I am not biased toward the Empahtic Diaglott.

Notice the HUGE differences between the Magdalene MSS and the actaul New Testament texts:

FOR COMPARISON:

Mat 26:7 προσῆλθεν αὐτῷ γυνὴ ἔχουσα ἀλάβαστρον μύρου βαρυτίμου καὶ κατέχεεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ἀνακειμένου.

7 – [της] [κεφαλης] αυτου ανακει[μενου]

Mat 26:7 “...came to him a woman, an alabaster box of balsam having great value, and she poured upon the head of him being reclined...” - (EPD)

Mat 26:7 “...there came to him a woman having an alabaster box of ointment, very precious, and she poured on his head as he is reclining (at meat)...” - (YLT)

...She poured it [the perfume] over his [Jesus'] hair when he sat at the table...” - (Huleatt fragments 1-3)

Mat 26:8 ἰδόντες δὲ οἱ μαθηταὶ ἠγανάκτησαν λέγοντες· εἰς τί ἡ ἀπώλεια αὕτη;

8 [ι]δ̣οντες δε οι [μαθηται] η̣γανακτη[σαν] –

Mat 26:8 “...Seeing and the disciples of him, were displeased, saying: On account of what the loss this?...” - (EPD)

Mat 26:8 “...And having seen it, his disciples were much displeased, saying, 'To what purpose is this waste?...” - (YLT)

...But, when the disciples saw it, they were indignant...” - (Huleatt fragments 1-3)

Mat 26:9 ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς.

Mat 26:9 “...She was able for this to have sold of much, and to have given to poor...” - (EPD)

Mat 26:9 “...for this ointment could have been sold for much, and given to the poor.'...” - (YLT)

Mat 26:10 γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ·

10 – [κοπους] [παρ]εχετε [τη] [γ]υ̣ναικι εργον γα[ρ] –

Mat 26:10 “...Knowing and the Jesus said to them: Why troubles present you the woman? a work for

Mat 26:10 “...And Jesus having known, said to them, 'Why do ye give trouble to the woman? for a good work she wrought for me...” - (YLT)

...God, aware of this, said to them: 'Why do you trouble this woman? She has done [a beautiful thing for me...” - (Huleatt fragments 1-3)

Mat 26:11 πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε·

Mat 26:11 “...Always for the poor you have with yourselves; me but not always you have...” - (EPD)

Mat 26:11 “...for the poor always ye have with you, and me ye have not always...” - (YLT)

12 βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματος μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν.

Mat 26:12 “...Having cast for she the balsam this upon the body of me, to the to prepare for burial me she did...” - (EPD)

Mat 26:12 “...for she having put this ointment on my body -- for my burial she did it...” - (YLT)

Mat 26:13 ἀμὴν λέγω ὑμῖν, ὅπου ἐᾶν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.

Mat 26:13 “...Indeed I say to you, wherever may be published the glad tidings this, in whole the world, shall be spoken also what did she, for a memorial of her...” - (EPD)

Mat 26:13 “...Verily I say to you, Wherever this good news may be proclaimed in the whole world, what this one did shall also be spoken of -- for a memorial of her.'...” - (YLT)

Mat 26:14 Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης πρὸς τοὺς ἀρχιερεῖς

14 [τοτ]ε̣ πορε̣[υθεις] [εις] [των] [ι]β̣̅ λεγομ[ενος] [ιουδας] [ι]σκαριω[της] [προς] [του]ς̣ αρχιερ[εις]

Mat 26:14 “...Then going one of the twelve he being named Judas Iscariot, to the high-priests...” - (EPD)

Mat 26:14 “...Then one of the twelve, who is called Judas Iscariot, having gone unto the chief priests, said...” - (YLT)

...Then one of the Twelve, who was called Judas Iscariot, went to the chief priest and said...” - (Huleatt fragments 1-3)

Mat 26:15 εἶπεν· τί θέλετε μοι δοῦναι, καγὼ ὑμῖν παραδώσω αὐτὸν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια.

15 [ειπεν] [τι] [θε]λ̣ετε̣ μο̣[ι] [δουναι] [καγω] –

Mat 26:15 “...said: What are you willing to me to give, and I to you will deliver up him? They and paid to him thirty pieces of silver...” - (EPD) 
 
Mat 26:15 “...'What are ye willing to give me, and I will deliver him up to you?' and they weighed out to him thirty silverlings...” - (YLT)

...'What will you give me for my work?'...” - (Huleatt fragments 1-3)



It should be plainly obvious that whoever ( invented ) this totally ( conjectural ) translation is way out and is totally miss-leading.

A few extra points will show how fraudulent this Tri{3}nitarian claim is:

FIRST: The date of this "manuscript" is generally agreed upon as circa 200 C.E., not 50 C.E.

P. Magdalen Greek 17 (reclassified from P. Magdalen Greek 18), and are designated as {P}64 in the list of codices in Nestle-Aland 26 Greek-Latin NT. There it is dated "ca. 200," in accordance with Colin Roberts' publication and redating of the fragment, to be found in Harvard Theological Review 46, 1953, pp. 233-7, plate [HTR]. 
 
SECONDLY: There are only three small fragments to be examined, the translation of which is alleged, posted above, is practically impossible! See the actual picture of the fragments.

Picture link:


THIRDLY: Though the photograph is slightly blurry but clear enough to read. The abbreviated letters KΣ appear for Κύριος Kyrious or "Lord" but not ΘΣ the abbreviation of Θεὸς Theos "God/god/a god." This cannot be found anywhere on the fragments.

But more importantly neither:

Gk., ( Κύριος ) Kyrious or ( KΣ ) “...Lord...”
Gk., ( Θεὸς ) Theos or ( ΘΣ ) “...God/god/a god...”

Appear in any Greek NT MSS at all, but only:

Gk., ( ὁ Ἰησοῦς ) ho Iēsous literally: “...the Jesus...”

COMPARE:

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 26:10 Greek NT: Westcott/Hort with Diacritics
γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ·

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 26:10 Greek NT: Greek Orthodox Church
γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· Τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ.

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 26:10 Greek NT: Tischendorf 8th Ed. with Diacritics
γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ.

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 26:10 Greek NT: Stephanus Textus Receptus (1550, with accents)
γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Τί κόπους παρέχετε τῇ γυναικί ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ·

Latin: Biblia Sacra Vulgata
Iesus

FOURTHLY: Notice how [Jesus] in ( brackets ) is added to the text, but not seen on the fragments.

FIFTHLY: This is nothing more than a blatant and fraudulent attempt at bolstering the so-called "deity" of Jesus Christ by un-scrupulous Trinitarians.

Sunday, May 8, 2011

THE DISCIPLES OF THE APOSTLES QUOTED IN IRENAEUS DECLARE THE EVER-LASTING ( SUB-ORDINATION ) OR ( SUBJECTION ) OF THE SON TO THE FATHER

UPDATED 19/5/2011 - Another translation has been added.

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...For [1.] since there are real men, so must there also be a real establishment (plantationem), that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but “the fashion of the world passeth away;”[4784] that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book,[4785] and have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this [present] fashion [of things] passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, [then] there shall be the new heaven and the new earth, in which the new man shall remain [continually], [Page 567] always holding fresh converse with God. And since (or, that) these things shall ever continue without end, Isaiah declares, “For as the new heavens and the new earth which I do make, continue in my sight, saith the Lord, so shall your seed and your name remain.”[4786] And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city; for everywhere the Saviour[4787] shall be seen according as they who see Him shall be worthy. [2.] [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, “In My Father’s house are many mansions.”[4788] For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, THAT A SHARE IS ( ALLOTTED ) TO ALL ( BY ) THE FATHER, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding.[4789] THE PRESBYTERS, THE DISCIPLES OF THE APOSTLES, AFFIRM THAT THIS IS THE GRADATION AND ARRANGEMENT OF THOSE WHO ARE SAVED, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, “For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.”[4790] For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. “But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all.”[4791] [3.] JOHN, THEREFORE, DID DISTINCTLY FORESEE the first “resurrection of the just,”[4792] and the inheritance in the kingdom of the earth; AND WHAT THE PROPHETS HAVE PROPHESIED CONCERNING IT HARMONIZE [with his vision]. FOR THE LORD ALSO TAUGHT THESE THINGS, when He promised that He would have the mixed cup new with His disciples in the kingdom. THE APOSTLE, TOO, HAS CONFESSED that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God.[4793] AND ( IN ) ALL THESE THINGS, AND ( BY ) THEM ALL, THE SAME GOD THE FATHER IS MANIFESTED, WHO FASHIONED MAN, AND GAVE PROMISE OF THE INHERITANCE OF THE EARTH TO THE FATHERS, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man,[4794] FOR THERE IS THE ONE SON, WHO ACCOMPLISHED HIS FATHER’S WILL; and one human race also in which the mysteries of God are wrought, “which the angels desire to look into;”[4795] and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been moulded (plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.[4796]...” - (BOOK V, Chapter XXXVI. Paragraphs 1-3;—Men shall be actually raised: the world shall not be annihilated; but there shall be various mansions for the saints, according to the rank allotted to each individual. All things shall be subject to God the Father, and so shall He be all in all. Roberts & Donalsons ANF.)
[FOOTNOTE 4784]: 1 Cor. vii. 31.
[FOOTNOTE 4785]: Lib. iv. 5, 6.
[FOOTNOTE 4786]: Isa. lxvi. 22.
[FOOTNOTE 4787]: Thus in a Greek fragment; in the Old Latin, Deus.
[FOOTNOTE 4788]: John xiv. 2.
[FOOTNOTE 4789]: Matt. xxii. 10.
[FOOTNOTE 4790]: 1 Cor. xv. 25, 26.
[FOOTNOTE 4791]: 1 Cor. xv. 27, 28.
[FOOTNOTE 4792]: Luke xiv. 14.
[FOOTNOTE 4793]: Rom. viii. 21.
[FOOTNOTE 4794]: 1 Cor. ii. 9; Isa. lxiv. 4.
[FOOTNOTE 4795]: 1 Pet. i. 12.
[FOOTNOTE 4796]: Grabe and others suppose that some part of the work has been lost, so that the above was not its original conclusion.


IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...This is the ordering and arrangement of those who are saved, say the elders, the disciples of the [Page 397] apostles, and they advance by such degrees, and by the Spirit they ascend to the Son and by the Son to the Father. Finally the Son will yield his work to the Father, as is said by the apostle: "For he must reign, until he shall put all enemies under his feet; death will be destroyed as the last enemy." For in the times of the Kingdom the just man then upon earth will already have forgotten how to die. "For when he says, All things will be subject, he clearly excepts him who subjected all things. But when all things are subject to him, then will the Son himself be subject to him who subjected all things to him, that God may be all in all."[1084] [Section 3]: John therefore predicted precisely the first resurrection of the just, and [their] inheritance of the earth in the Kingdom,[1085] and the prophets prophesied about this in agreement with each other. The Lord also taught thus, promising that he would enjoy the new mixture of the chalice with [his] disciples in the Kingdom. The apostle also confessed that the creature would be free from the bondage of corruption into the freedom of the glory of the sons of God. In all and through all these things the same God the Father is manifest, who formed man, and promised to the Fathers the inheritance of the earth, who brings this [promise] forth at the resurrection of the just, and fulfills the promises in the Kingdom of his Son, afterwards bestowing with paternal love those things which eye has not seen, nor ear heard, nor have they entered into the heart of man.[1086] Then there is one Son, who accomplished the Father's will, and one human race, in which the mysteries of God are accomplished, which angels long to behold.[1087] For they cannot search out the wisdom of God, by which what he had fashioned is perfected by being conformed and incorporated with the Son—or how that his offspring, the first-begotten Word, could descend into his creature, that is, into what he had fashioned, and be contained within it—and that the creature again should lay hold on the Word and should ascend to him, passing beyond the angels, and be made [anew] according to the image and likeness of God.[1088]...” - (Pages 396-397, Selections from the Work Against Heresies
by Irenaeus, Bishop of Lyons: "The Refutation and Overthrow of the Knowledge Falsely So Called" in “THE LIBRARY OF CHRISTIAN CLASSICS” VOLUME 1, Early Christian Fathers. Editor: Cyril C. Richardson, Washburn Professor of Church History, Union Theological Seminary, New York.)
[FOOTNOTE 1084]: I Cor 15:27, 28.
[FOOTNOTE 1085]: Rev., ch. 20.
[FOOTNOTE 1086]: I Cor. 2:9.
[FOOTNOTE 1087]: I Peter 1:12.
[FOOTNOTE 1088]: This final paragraph is a fine example of the vigorous and epigrammatic style of Irenaeus’ writing at its best, with barely a trace of the ponderous sentences in which he sometimes loses himself elsewhere in the effort to be impressive or to squeeze all aspects of a topic into one period.


[EMPHASIS ADDED]: 


I would just like to focus one one part of this passage.

Heres how it is translated by some:

LATIN TEXT: "...et ( per ) huiusmodi gradus proficere, et ( per ) Spiritum quidem [4][ad] Filium, ( per ) Filium autem ascendere ( ad ) Patrem, Filio deinceps cedente Patri opus suum, quemadmodum et ab apostolo dictum est: “Quoniam oportet regnare eum, quo adusque ponat [5]omnes inimicos ( sub ) pedibus eius. Novissima inimica desruetur mors.” In temporibus enim regni iustus homo super terram exsistens, [6]obliviscetur mori iam. “Quando autem dixerit,” inquit: “Omnia ( subiecta ) sunt; scilicet absque eo qui ( subiecit ) omnia. Quum autem ei fuerint ( subdita ) omnia, tunc ( ipse ) - Filius - ( subietus ) erit ei, qui sibi ( subiecit ) omnia, ut sit Deus omnia in omnibus.”..." - (Against Heresies Book 5 Chapter 36 Paragraph 2b. Page 819. Opera Omina. Adolphus.)
[FOOTNOTE 4]: [ ad ] Filium] Patet sic legendum esse. Igitnr non dubitavi vocem ad hamnlis iuclusam adiicere cum MASS., qnamvis in Codd. Non appareat.
[FOOTNOTE 5]: omnes] GRABIUS hanc vocem auctoritate Cod. Voss. Et sacri textus adidit.
[FOOTNOTE 6]: obliviscetur] Voss. obliviscitur.

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...and that they advance by such steps, and ascend through the Spirit to the Son, and through the Son to the Father, the Son at length yeilding up his work to the Father...” - (Page 553, “The Reliques Of The Elders Preserved In Irenaeus.” THE APOSTOLIC FATHERS- J.B. LIGHTFOOT- GREEK AND ENGLISH-1907 EDITION.)

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...That ( through ) the spirit some ascend ( to ) the Son, but that ( through ) the Son some ascend ( to ) the FATHER. The Son then finally yielding his work ( to ) the FATHER...” - (Against Heresies Book 5 Chapter 36 Paragraph 2b. William R. Schoedel The Apostolic Fathers: A New Translation and Commentary, pages 124-127.)

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...Ascend ( through ) the Spirit ( to ) the Son, and ( through ) the Son ( to ) the FATHER, the Son at length yielding His work ( to ) the FATHER...” - (Against Heresies Book 5 Chapter 36 Paragraph 2b. As quoted in “Essays on Supernatural Religion" by J. B. Lightfoot V. Papias of Hierapolis. August, 1875.)

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...The Elders, the disciples of the Apostles, say that this is the arrangement and disposal of them that are being saved, and that they advance by such steps, and ascend through the Spirit to the Son, and through the Son to the Father, the Son at length yeilding up his work to the Father, as it is said also by the Apostle: “For he must reign until He putteth all enimies under his feet...” - (Page 553, “The Reliques Of The Elders Preserved In Irenaeus.” THE APOSTOLIC FATHERS- J.B. LIGHTFOOT- GREEK AND ENGLISH-1907 EDITION.)

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...and that they advance through steps of this nature; also that they ascend through the Spirit ( to ) the Son, and through the Son ( to ) the Father, and that in due time THE SON WILL - ( YIELD UP ) - HIS WORK - ( TO ) THE FATHER, , even as it is said by the apostle, “For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.”[4790] For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. “But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, THEN SHALL THE SON ALSO - HIMSELF - ( BE SUBJECT UNTO ) - HIM WHO - PUT ALL THINGS UNDER HIM, that God may be all in all.”[4791] ...” - (BOOK V, Chapter XXXVI. Paragraphs 1-3;—Men shall be actually raised: the world shall not be annihilated; but there shall be various mansions for the saints, according to the rank allotted to each individual. All things shall be subject to God the Father, and so shall He be all in all. Roberts & Donalsons ANF.)
[FOOTNOTE 4790]: 1 Cor. xv. 25, 26.
[FOOTNOTE 4791]: 1 Cor. xv. 27, 28.


IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...This is the ordering and arrangement of those who are saved, say the elders, the disciples of the [Page 397] apostles, and they advance by such degrees, and by the Spirit they ascend to the Son and by the Son to the Father. Finally the Son will yield his work to the Father, as is said by the apostle: "For he must reign, until he shall put all enemies under his feet; death will be destroyed as the last enemy." For in the times of the Kingdom the just man then upon earth will already have forgotten how to die. "For when he says, All things will be subject, he clearly excepts him who subjected all things. But when all things are subject to him, then will the Son himself be subject to him who subjected all things to him, that God may be all in all."[1084]...” - (Pages 396-397, Selections from the Work Against Heresies
by Irenaeus, Bishop of Lyons: "The Refutation and Overthrow of the Knowledge Falsely So Called" in “THE LIBRARY OF CHRISTIAN CLASSICS” VOLUME 1, Early Christian Fathers. Editor: Cyril C. Richardson, Washburn Professor of Church History, Union Theological Seminary, New York.)
[FOOTNOTE 1084]: I Cor 15:27, 28.


I would just like to coment that it is really hard to find a full translation of this passage in modern English.

Irenaeus is quoting ( earlier ) Christians than himself who were directly taught by the Apostles themselves. They speak of the “yeilding” and “subjection” of the Son to the Father.

But the Latin I believe yeilds more meaning than these translation bring out. They are essentially one word for one word translations. But some of the full word meanings have not been brought out in Englsih.

I have given my translation below:

LATIN TEXT: "...et ( per ) huiusmodi gradus proficere, et ( per ) Spiritum quidem [4][ad] Filium, ( per ) Filium autem ascendere ( ad ) Patrem, Filio deinceps cedente Patri opus suum..." - (Against Heresies Book 5 Chapter 36 Paragraph 2b. Page 819. Opera Omina. Adolphus.)
[FOOTNOTE 4]: [ ad ] Filium] Patet sic legendum esse. Igitnr non dubitavi vocem ad hamnlis iuclusam adiicere cum MASS., qnamvis in Codd. Non appareat.

My translation:

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...And those of this kind through gradiated steps make advancement, and through spirit [ toward ]{*} the Son also, yet indeed through the Son they rise higher still ( toward ) the Father, [and] in order of succession the Son yeilds as an inferior his completed work {^}( to ) the Father...” - (Against Heresies Book 5 Chapter 36 Paragraph 2b. Matt13weedhacker 9/5/11)
[FOOTNOTE *]: Ltn., ( ad ) is missing in the original and added to the text by later editiors.
[FOOTNOTE *]: Ltn., ( Patri ) = dative case. Ltn., ( deinceps cedente ) with the dative gives the idea of yeilding as an inferior.

Alternate translation:

IRENAEUS QUOTING THE DISCIPLES OF THE APOSTLES (circa. 60 to 135 C.E.): “...And those of this kind through gradiated steps advance, and through spirit indeed {*}the Son also, through the Son they rise higher still ( toward ) the Father, [and] in order of succession the Son yeilds as an inferior his completed work ( to ) the Father...” - (Against Heresies Book 5 Chapter 36 Paragraph 2b. Matt13weedhacker 9/5/11)
[FOOTNOTE *]: Ltn., ( ad ) is missing in the original and added to the text by later editiors so I have omitted this word in my translation.

In the text I used, the Latin word ( ad ) was added by the editor in conection with the Son. Which was not in the original MSS.

Removing it to see how it originally read yeilds a ( slightly ) different meaning as shown in my alternate translation.

Irenaeus is trying to show the ascending scale of rank from the Son to the Father especially. Compare Ltn., ( autem ascendere ) to ascend to a higher rank or scale according to some lexicons.

Also the Ltn., ( deinceps cedente ) when used with the dative gives the idea of, not just yeilding up something, but, yeilding as an inferior to someone. That is the Son to the Father as his superior.

Added with the quotation of 1st Corinthians Chapter 15 verse 28 in particular:

...THEN SHALL THE SON ALSO - HIMSELF - ( BE SUBJECT UNTO ) - HIM WHO - PUT ALL THINGS UNDER HIM...”

Really shows the original doctrine taught by the Apostles and that later was gradually changed.