Sunday, September 25, 2011

JUSTIN MARTYR - JESUS ROLE IS ALWAYS - ( QUALIFIED )! - Part 2

Although Jesus is in fact called Gk., ( θεὸν ) with or without the article many times in Justin's writings, it - is always ( qualified ) - either in the immediate context or by statements in the greater context of all of Justin's writings.


In the case I present below, it is an anathorus theos, or indefinite zero article construction.

Lets take a close look, particularly the text in red:

The following display some very biased tri{3}nitarian translations of the text, yet still show the qualification nonetheless!

GREEK TEXT: “...οὔτε [4.] οὖν Ἀβραὰμ οὔτε Ἰσαὰκ οὔτε Ἰακὼβ οὔτε ἄλλος ἀνθρώπων εἶδε τὸν πατέρα καὶ ἄρρητον κύριον τῶν πάντων ἁπλῶς καὶ αὐτοῦ τοῦ Χριστοῦ, ἀλλ' ἐκεῖνον τὸν κατὰ βουλὴν τὴν ἐκείνου καὶ θεὸν ὄντα, υἱὸν αὐτοῦ, καὶ ἄγγελον ἐκ τοῦ ὑπηρετεῖν τῇ γνώμῃ αὐτοῦ...” - (Dial 127:4 Dialogue with Trypho, Edition. E. J. Goodspeed) Vandenhoeck & Ruprecht, 1915.)

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be...” - (CHAPTER [ 127 ] CXXVII -- THESE PASSAGES OF SCRIPTURE DO NOT APPLY TO THE FATHER, BUT TO THE WORD. Roberts & Donaldson ANF.)

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...Thus, neither Abraham, nor Issac, nor Jacob, nor any other man saw the FATHER and Ineffable Lord of all creatures and of Christ himself, but [they saw] him who, according to God's will, is God the Son, and his Angel because of his serving the FATHERS will; him who, by his [=the Father] will, became man through a virgin; who also became fire when he talked to Moses from the bush...” - (Chapter 127, Dialogue with Trypho By Justin (Martyr, Saint.) Pages 191-192, Translated by THOMAS B. FALLS and Edited by Michael Slusser 2003.)

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...nor any other man, ever saw the Father and In-Effable Lord of all things whatever, and of Christ himself; but him, who, according to His will is both God His Son, and His Angel from ministering to His will ; who He determined, should be born as a man of the virgin...” - (Dial. Chapter 127; The Works Now Extant Of Justin Martyr – A LIBRARY OF THE FATHERS OF THE HOLY CATHOLIC CHURCH: Anterior To The Division Of The East & West – Translated By Members Of The English Church. [1800's])

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...Thus, neither Abraham, nor Isaac, nor Jacob, nor any other man saw the Father and Ineffable Lord of all creatures and of Christ Himself, but [they saw] Him who, according to God's will, is God the Son, and His Angel because He served the Father's will; Him who, by His will...” - (Dial. Chapter 127, Kevin Edgecome Translation)

My translation:

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...Therefore, neither Abraham, nor Jacob, nor Issac, nor any other men really saw the Father and In-Expressible Lord ( of ) all - and ( of ) - his Christ, but him who being a god according to His will, His Son, even an Angel, serving as a subordinate minister for his purpose...” - (Dial. 127:4; Matt13weedhacker 11/4/11)
[FOOTNOTE]: The Father is also called Gk., ( τν γννητον θεν ) “...THE UN-BEGOTTEN GOD...” in verse one of chapter 127.
[FOOTNOTE]: Gk., ( θεὸν )

Key phrase:

GREEK TEXT: “...κατὰ βουλὴν τὴν ἐκείνου καὶ θεὸν ὄντα, υἱὸν αὐτοῦ, καὶ ἄγγελον...” - (Chapter 127:4, Dialogue with Trypho, Edition. E. J. Goodspeed) Vandenhoeck & Ruprecht, 1915.)

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...according to His purpose, and actually a god, His Son, even an Angel...” - (Chapter 127:4, Dialogue with Trypho, translated by Matt13weedhacker 25/9/11 alternate version)
[FOOTNOTE]: Gk., ( βουλὴν ) “...will...” or “...counsel...”

Elsewhere Justin is more to the point and even clearer.

This phrase ( qualifies ) all references to Jesus being called Gk., ( θεός ) in Justin's works:

GREEK TEXT: “...ὡς πατὴρ καὶ θεός, αἴτιός τε αὐτῷ τοῦ εἶναι καὶ δυνατῷ καὶ κυρίῳ καὶ θεῷ...” - (Dial 129:1 Dialogue with Trypho, Edition. E. J. Goodspeed) Vandenhoeck & Ruprecht, 1915.)

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...as ( his ) Father and ( God ) was responsible for his being the mighty one and Lord and God...” - (Page 194. Dialogue with Trypho Chapter 129:1, By Justin (Martyr, Saint.), Translated by THOMAS B. FALLS and Edited by Michael Slusser 2003.)

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...as ( his ) Father and ( God ), and - ( the cause - of ) - his being both mighty and Lord and God...” - (Dial. Chapter 129:1; The Works Now Extant Of Justin Martyr – A LIBRARY OF THE FATHERS OF THE HOLY CATHOLIC CHURCH: Anterior To The Division Of The East & West – Translated By Members Of The English Church. [1800's])

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...as he is Father and God; the cause of his power and of his being Lord and God...” - (DIAL. CHAPTER CXXIX -- THAT IS CONFIRMED FROM OTHER PASSAGES OF SCRIPTURE. Roberts & Donaldson ANF)

JUSTIN MARTYR (c. 110 to 160 C.E.): “...as ( his ) Father and God was the cause of his being the mighty one and Lord and God...” - (Dial. Chapter 129, Kevin Edgecome Translation)

My translations: 

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...As his Father and God, and the cause{*} of his [very] being and of his power and being both{^} a lord and a god...” - (Dial 129:1; translated by Matt13weedhacker 25/9/11)
[FOOTNOTE ^]: Gk., ( τε ) “...both – and...”
[FOOTNOTE *]: Gk., ( αἴτιός ) “...cause...” or “...source...” or “...origin...”

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...As his Father and God, the source of both his existence and his power and of his being a lord and a god...” - (Dial 129:1; translated by Matt13weedhacker alternate version.)

JUSTIN MARTYR (circa. 110 to 160 C.E.): “...As his Father and God, and the origin of his existence and his power and also of his being a lord and a god...” - (Dial 129:1; translated by Matt13weedhacker alternate version.)

This is what Paul means when he was inspired by "God" to say:

EPH 1:17: "...ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ...” - (Greek NT)

EPH 1:17: "...THE GLORIOUS FATHER WHO IS - THE GOD - ( OF ) - our Lord Jesus Christ to give you the spiritual gifts of wisdom and insight as you come to know him..." - (The Translators New Testament (TTNT) by the British Foreign Bible Society 1973.)

Other versions are a lot more blunt and to the point:

Douay-Rheims Bible
That THE GOD - ( OF ) - our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him:

New American Standard Bible (©1995)
that THE GOD - ( OF ) - our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him.

And even the venerable old King James 1611:

King James Bible
That THE GOD-  ( OF ) - our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

This is verified by the following quote:

CHARLES SEMISCH: “...This relation of ( sub-ordination ) is expressed by Justin distinctly, and under various aspects. He briefly indicates it when, as on several occasions, he assigns to the Logos the ( second ) place ( after ) God. Thus when he says,[3] “...we shall exhibit Jesus Christ, in whom we acknowledge the Son of the True God, and to whom we assign ( THE SECOND PLACE ), and with reason honour the prophetic spirit in ( THE THIRD RANK )...” and[4] “...we adore and love ( AFTER ) GOD, the Logos that is from the Un-Begotten and Un-Utterable God...” and[5] “...( THE FIRST POWER ) and Son ( AFTER ) the Father of all, and Lord God, is the Logos...” and[6] “...the Logos, than whom we know no ruler more royal, and more just, ( AFTER ) GOD who begat him...” The sense in which Justin believed that the Logos was ( sub-ordinate ) to the Father, is twofold – that of complete dependence, and of ( A QUANTITATIVE IN-EQUALITY OF BEING ). Justin considers the Logos as dependent on God, in respect of his existence, his rank, and his power, his worship, and his agency. All that the Logos has, is a gift of the Father.[Page 192 1] He is God, because it was the will of the Father[2] ; he is powerful, yea, Lord of the heavenly hosts, because God made him so[3]; he recieves divine honours because God has ordained it.[4] In all things he stands below the Creator of the world[5]; to him he is sub-ordinate, not merely as Father, but also as Lord[6]; he is the instrument of a higher will. Justin expressly terms the Logos a servant of the Creator[7] of the universe, not so much in relation to creation, and universal enlightening of the world, as in the reference to the Old Testament Theophonies, in which he appeared in God's stead, to teach and to act, to bless and to punish.[8]...” - (Page 191-192. Justin Martyr His Life, Writings, and Opinions by the Rev. Charles Semisch translated from German by J. E. Ryland. Vol II. 1843.)
[FOOTNOTE 3]: 1st Apol. Chapter 13.
[FOOTNOTE 4]: 2nd Apol. Chapter 13.
[FOOTNOTE 5]: 1st Apol Chapter 32.
[FOOTNOTE 6]: 1st Apol. Chapter 12.
[FOOTNOTE Page 192 1]: Dial. Chapter 86. “...ν τρπον κα ατς π το πατρς λαβε τ βασιλες κα Χριστς κα ερες κα γγελος ( εναι ), κα σα λλα τοιατα χει σχε...”
[PERSONAL NOTE]: Varriant = εναι = “...being...”
[FOOTNOTE 2]: Dial. Chapters 127, 129;