Saturday, October 22, 2011

GREGORY OF THAUMTURGUS CALLED JESUS A "CREATURE" AND A "THING MADE" & RETROSPECTIVE APOLOGETICS & SATANIC INVOLVEMENT IN POST & EXTRA-BIBLICAL TRI{3}NITARIAN REVELATIONS


I have had the following Creed or “Declaration of Faith” put to me as proof that “Christians” supposedly taught Jesus was “...Un-Created...” and part of “...a Tri{3}nity...” in the 3rd Century:

GREGORY THAUMATURGUS (circa. 213-270 C.E.): “...There is one God, the Father of the living Word, who is His subsistent Wisdom and Power and Eternal Image: perfect Begetter of the perfect Begotten, Father of the only-begotten Son. There is one Lord, Only of the Only, God of God, Image and Likeness of Deity, Efficient Word, Wisdom comprehensive of the constitution of all things, and Power formative of the whole creation, true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal. And there is One Holy Spirit, having His subsistence from God, and being made manifest by the Son, to wit to men: Image of the Son, Perfect Image of the Perfect; Life, the Cause of the living; Holy Fount; Sanctity, the Supplier, or Leader, of Sanctification; in whom is manifested God the Father, who is above all and in all, and God the Son, who is through all. There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. [Gk., ( Οὔτε οὖν κτιστόν τι, ἢ δοῦλον ἐν τῇ Τριάδι )] Wherefore there is nothing either created or in servitude in the Trinity; nor anything superinduced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides ever...” - (“A Declaration of Faith.” Translated by S.D.F. Salmond. From Ante-Nicene Fathers, Vol. 6. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight.)

On the surface it could appear that this is indeed an early Tri{3}nitarian statement.

But I say to you - never ever - take Tri{3}nitarian claims on face value.

After doing some research, certain facts came to light about the circumstances from which this so-called Creed or “Declaration of Faith” came into existence and when.

First of all it should be noted that no one actually quoted these specific words or the actual Creed itself, until a very long time after Gregory's of Thaumaturgus death.

It is nowhere mentioned as being used or presented at all at the Council of Nicea where it most certainly would have been of great use to the Athanasian or future Tri{3}nitarian cause.

But, rather than me just telling you about how and under what circumstances this Creed first came to light, let Gregory of Nyssa himself tell us exactly how this Creed was revealed:

GREEK TEXT: “...Οὕτω [46.911] τοίνυν ὑπελθὼν τὸν ζυγὸν κατ' ἀνάγκην, πάντων μετὰ ταῦτα τῶν νομίμων ἐπ' αὐτῷ τελεσθέν των, καὶ βραχὺν χρόνον αἰτησάμενος παρὰ τοῦ τὴν ἱερωσύνην ἐπικηρύξαντος, πρὸς κατανόησιν τῆς κατὰ τὸ μυστήριον ἀκριβείας, οὐκέτι, καθώς φησιν ὁ Ἀπόστολος, σαρκὶ καὶ αἵματι προσανέχειν ᾤετο δεῖν, ἀλλὰ θεόθεν ᾔτει γενέσθαι αὐτῷ τὴν τῶν κρυφίων φανέρωσιν· καὶ οὐ πρότερον ἐπεθάρσησε τῷ τοῦ λό γου κηρύγματι, πρὶν διά τινος ἐμφανείας ἐκκαλυ φθῆναι αὐτῷ τὴν ἀλήθειαν. Σκοπουμένῳ γὰρ αὐτῷ ποτε ἐννύχιον περὶ τοῦ λόγου τῆς πίστεως, καὶ παν τοίους ἀνακινοῦντι λογισμούς· ἦσαν γὰρ δὴ καὶ τότε τινὲς, οἱ τὴν εὐσεβῆ διδασκαλίαν παραχαράττοντες, διὰ τῆς πιθανότητος τῶν ἐπιχειρημάτων, ἀμφίβολον ποιοῦντες πολλάκις καὶ τοῖς συνετοῖς τὴν ἀλήθειαν· ὑπὲρ ἧς τότε διαγρυπνοῦντι αὐτῷ καὶ φροντίζοντι φαίνεταί τις καθ' ὕπαρ ἐν ἀνθρωπίνῳ τῷ σχήματι, γηραλέος τὸ εἶδος, ἱεροπρεπὴς τῇ καταστολῇ τοῦ ἐν δύματος, πολλὴν ἐπισημαίνων τὴν ἀρετὴν τῇ περὶ τὸ [46.912] πρόσωπον χάριτι, καὶ τῇ καταστάσει τοῦ σχήματος. Τὸν δὲ καταπλαγέντα τῇ ὄψει, διαναστῆναι μὲν τῆς εὐνῆς καὶ ὅστις εἴη μαθεῖν ἐδεῖτο, καὶ ὑπὲρ τίνος ἥκοι. Ἐκείνου δὲ καταστείλαντος αὐτοῦ τὴν ταρα χὴν τῆς διανοίας ἐν ἠρεμαίᾳ φωνῇ, καὶ εἰπόντος θείῳ προστάγματι πεφηνέναι αὐτῷ τῶν ἀμφισβητου μένων παρ' αὐτοῦ χάριν, ὡς ἂν ἐκκαλυφθείη τῆς εὐ σεβοῦς πίστεως ἡ ἀλήθεια· θαρσῆσαί τε πρὸς τὸν λό γον, καὶ βλέψαι πρὸς αὐτὸν μετά τινος χαρᾶς καὶ ἐκπλήξεως. Εἶτα ἐκείνου κατ' εὐθὺ τὴν χεῖρα προ τείναντος, καὶ οἷον ὑποδεικνύντος αὐτῷ διὰ τῆς τῶν δακτύλων εὐθείας τὸ ἐκ πλαγίου φαινόμενον, συμ περιαγαγεῖν τοῦτον τῇ εὐθείᾳ τῆς χειρὸς τὸ ἴδιον βλέμμα, καὶ ἰδεῖν ἀντιπρόσωπον ἕτερον θέαμα τῷ ὀφθέντι, ἐν γυναικείῳ τῷ σχήματι, κρεῖττον ἢ κατὰ ἄνθρωπον· πάλιν δὲ καταπλαγέντα, συγκλιθῆναί τε πρὸς ἑαυτὸν τῷ προσώπῳ, καὶ ἀμηχανεῖν τῷ θεάματι, μὴ φέροντα τοῖς ὀφθαλμοῖς τὴν ἐμφάνειαν (καὶ γὰρ δὴ τὸ παράδοξον τῆς ὀπτασίας ἐν τούτῳ μάλιστα ἦν, ὅτι νυκτὸς οὔσης βαθείας, φῶς τοῖς ὀφθεῖσιν αὐτῷ συνεξέλαμψεν, ὥσπερ τινὸς λαμπρᾶς ἐξαπτομένης λαμπάδος). Ἐπεὶ οὖν οὐχ οἷός τε ἦν φέρειν τοῖς ὀφθαλμοῖς τὴν ἐμφάνειαν, ἤκουσε διὰ λόγου τινὸς τῶν ὀφθέντων αὐτῷ, πρὸς ἀλλήλους τὸν περὶ τοῦ ζητουμένου λόγον διεξιόντων· δι' ὧν οὐ μόνον ἐπαιδεύθη τὴν ἀληθῆ γνῶσιν τῆς πίστεως, ἀλλὰ καὶ διὰ τῶν ὀνομάτων τοὺς
ἐπιφανέντας ἐγνώρισεν, ἑκατέρου αὐτῶν διὰ τῆς οἰκείας προσηγορίας ἀνακα λοῦντος τὸν ἕτερον. Ἀκοῦσαι γὰρ λέγεται παρὰ τῆς ἐν γυναικείῳ φανείσης τῷ σχήματι παρακαλούσης τὸν εὐαγγελιστὴν Ἰωάννην, φανερῶσαι τῷ νέῳ τὸ τῆς εὐσεβείας μυστήριον· ἐκεῖνον δὲ εἰπεῖν, ἑτοίμως ἔχειν καὶ τοῦτο τῇ μητρὶ τοῦ Κυρίου χαρίσασθαι, ἐπειδὴ τοῦτο φίλον αὐτῇ· καὶ οὕτως εἰπόντα τὸν λό γον σύμμετρόν τε καὶ εὐπερίγραπτον, πάλιν μετ αναστῆναι τῶν ὄψεων. Τὸν δὲ παραχρῆμα τὴν θείαν ἐκείνην μυσταγωγίαν γράμμασιν ἐνσημήνασθαι, καὶ κατ' ἐκείνην μετὰ ταῦτα κηρύσσειν ἐν τῇ ἐκκλησίᾳ τὸν λόγον, καὶ τοῖς ἐφεξῆς, ὥσπερ τινὰ κλῆρον τὴν θεόσδοτον ἐκείνην διδασκαλίαν καταλιπεῖν· δι' ἧς μυσταγωγεῖται μέχρι τοῦ νῦν ὁ ἐκείνης λαὸς, πάσης αἱρετικῆς κακίας διαμείνας ἀπείρατος. Τὰ δὲ τῆς μυσταγωγίας ῥήματα, ταῦτά ἐστιν· [CREED BEGINNING] “...Εἷς Θεὸς Πατὴρ Λόγου ζῶντος, σοφίας ὑφεστώ σης καὶ δυνάμεως, καὶ χαρακτῆρος ἀϊδίου, τέ λειος, τελείου γεννήτωρ· Πατὴρ Υἱοῦ μονογε νοῦς. Εἷς Κύριος, μόνος ἐκ μόνου, Θεὸς ἐκ Θεοῦ, χαρακτὴρ καὶ εἰκὼν τῆς θεότητος, Λόγος ἐνεργὸς, σοφία τῆς τῶν ὅλων συστάσεως περιεκτικὴ, καὶ δύναμις τῆς ὅλης κτίσεως ποιητικὴ, Υἱὸς ἀληθι νὸς ἀληθινοῦ Πατρὸς, ἀόρατος ἀοράτου, καὶ ἄφθαρτος ἀφθάρτου, καὶ ἀθάνατος ἀθανάτου, καὶ ἀΐδιος ἀϊδίου. Καὶ ἓν Πνεῦμα ἅγιον, ἐκ Θεοῦ τὴν ὕπαρξιν ἔχον· καὶ δι' Υἱοῦ πεφηνὸς, δηλαδὴ τοῖς ἀνθρώποις, εἰκὼν τοῦ Υἱοῦ τελείου τελεία, ζωὴ [46.913] ζώντων αἰτία, πηγὴ ἁγία, ἁγιότης ἁγιασμοῦ χορ ηγός· ἐν ᾧ φανεροῦται Θεὸς ὁ Πατὴρ, ὁ ἐπὶ πάντων καὶ ἐν πᾶσι· καὶ Θεὸς ὁ Υἱὸς, ὁ διὰ πάν των· Τριὰς τελεία, δόξῃ καὶ ἀϊδιότητι καὶ βασι λείᾳ μὴ μεριζομένη, μηδὲ ἀπαλλοτριουμένη. Οὔτε οὖν κτιστόν τι, ἢ δοῦλον ἐν τῇ Τριάδι, οὔτε ἐπείσακτόν τι, ὡς πρότερον μὲν οὐχ ὑπάρχον, ὕστε ρον δὲ ἐπεισελθόν. Οὔτε οὖν ἐνέλιπέ ποτε Υἱὸς Πατρὶ, οὔτε Υἱῷ Πνεῦμα· ἀλλ' ἄτρεπτος καὶ ἀναλ λοίωτος ἡ αὐτὴ Τριὰς ἀεί...” [CREED END] Ὅτῳ δὲ φίλον περὶ τούτου πεισθῆναι, ἀκουέτω τῆς Ἐκκλησίας, ἐν ᾗ τὸν λόγον ἐκήρυττεν, παρ' οἷς αὐτὰ τὰ χαράγματα τῆς μακα ρίας ἐκείνης χειρὸς εἰς ἔτι καὶ νῦν διασώζεται. Ταῦτ' οὐχὶ πρὸς τὰς θεοτεύκτους ἐκείνας πλάκας ἁμιλλᾶται τῇ μεγαλοφυΐᾳ τῆς χάριτος; ἐκείνας δὲ λέγω τὰς πλάκας, ἐν αἷς ἡ τοῦ θείου βουλήματος ἐνετυπώθη νομοθεσία. Ὡς γὰρ τὸν Μωϋσέα φησὶν ὁ λόγος, ἔξω τοῦ φαινομένου γενόμενον, καὶ ἐντὸς τῶν ἀοράτων ἀδύτων τῇ ψυχῇ καταστάντα (τοῦτο γὰρ ὁ γνόφος αἰνίττεται), μαθεῖν τε τὰ θεῖα μυστήρια, καὶ δι' ἑαυτοῦ τῆς θεογνωσίας παντὸς τοῦ λαοῦ καθηγήσα σθαι· τὴν αὐτὴν ἔστι καὶ ἐπὶ τοῦ μεγάλου τούτου κατιδεῖν οἰκονομίαν· ᾧ ὄρος μὲν ἦν, οὐκ αἰσθητόν τι ἢ γεώλοφον, ἀλλὰ τὸ ὕψος τῆς τῶν ἀληθινῶν δογμά των ἐπιθυμίας· γνόφος δὲ τὸ τοῖς ἄλλοις ἀχώρητον θέαμα· δέλτος δὲ ἡ ψυχή· τὰ δὲ ἐν ταῖς πλαξὶ γράμ ματα, ἡ τοῦ ὀφθέντος φωνή· δι' ὧν ἁπάντων αὐτῷ τε καὶ τοῖς παρ' ἐκείνου μυσταγωγουμένοις ἐγένετο ἡ τῶν μυστηρίων φανέρωσις...” - ([46.911-913] De vita Gregorii Thaumaturgi ΤΟΥ ΑΥΤΟΥ ΕΙΣ ΤΟΝ ΒΙΟΝ ΤΟΥ ΑΓΙΟΥ ΓΡΗΓΟΡΙΟΥ ΤΟΥ ΘΑΥΜΑΤΟΥΡΓΟΥ. MPG.)

GREGORY OF NYSSA (circa. 335-394 C.E.): “...So [28.] when he [Gregory of Thaumaturgus] had thus willy-nilly come under the yoke and later all the proper ceremonies had been carried out on him, and having requested a little time from the one who had summoned him to the priesthood to come to an understanding of the exact purport of the ( mystery ), he no longer, as the Apostle says, thought it right to pay heed “to flesh and blood,” but asked that he be given by God ( a manifestation of what is hidden ). And he did not feel confident in preaching the word until truth ( had been revealed to him in some visible way ). [29.] For while he was concentrating during the night on the doctrine of faith, and turning over all sorts of thoughts in his mind - for even then there were those who were falsifying the true doctrine, and through the plausibility of their proposals often making truth unclear to experts - to him then, as he was lying awake and pondering, ( someone appeared in a vision, in human shape ), elderly looking, very dignified in garb, displaying every virtue in the grace of his countenance and the calmness of his appearance. Astonished at ( the sight ), he got up from his bed to learn who this might be and why he had come. When the latter calmed his distress of mind with ( a quiet voice ) and said the he had ( appeared to him ) by divine command on account of the matters about which he was uncertain, so the truth [Gk., ( τῆς εὐσεβοῦς πίστεως )] of the orthodox faith might be disclosed, he took heart at the word and looked to him with joy and amazement. [30.] Then, as ( the figure ) suddenly extended his hand and by the line of his fingers indicated to him ( what appeared ) at his side, he turned his eyes to where the hand was pointing and saw, across from ( the one he had seen , - another vision ), in female form, larger than human size. Astonished once again he lowered his eyes to himself and was at ( the sight ), not able to bear to look at ( the manifestation ). For the paradox of ( the vision ) lay precisely in this, that although the night was far advanced, ( light illuminated the appearances ) for him, like something ( bright lighting a lamp ). Therefore since he was not able with his eyes to bear ( the vision ), he heard through ( a kind of word those who had appeared ) to him discussing with each other the doctrine about which he was pondering, so that he not only was instructed as to true knowledge of the faith but also recognised ( the ones who had appeared ) by their names, since each of them addressed the other by their proper name. [31.] For he is said to have heard from ( the one who appeared ) in female ( form ) as she urged the evangelist John to show the young man ( the mystery of the truth ); and that the latter said that he was ready to indulge the mother of the Lord also in this, since it pleased her. And when he had thus ( uttered the doctrine ), - balanced and clearly defined, - ( they again vanished from view ). And he is said to have written down ( that divine initiation ) as soon as possible, and afterwards to have used it as the basis for his preaching in the church and to have left that God-given teaching to ( his successors ) as a kind of inheritance, by which people there are initiated to this day, thus remaining unaffected by every heretical wickedness. [32.] Now the words of the initiation are these [CREED BEGINS]: “...One God: Father of the living Word, subsistent wisdom and power and eternal impress; perfect begetter of perfect; Father of only-begotten Son. One Lord: only from only; God from God; impress and image of the Godhead; effective Word; wisdom embracing the structure of the universe, and power which makes the entire creation; true Son of true Father; invisible of invisible, and incorruptible of incorruptible, and immortal of immortal, and eternal of eternal. One Holy Spirit: holding existence from God, and manifested through the Son (namely to human beings); perfect image of the perfect Son; life the cause of living things; holiness who makes sanctification possible; by whom is manifested God the Father, who is over all and in all, and God the Son, who is through all. Perfect Trinity: in glory and eternity and sovereignty neither divided nor estranged. Therefore there is nothing created or subserviant in the Trinity, nor anything introduced which did not exist before but came later. Therefore neither did the Son fall short of the Father, nor the Spirit of the Son; but the same Trinity remains always undisturbed and unaltered...” [CREED ENDS] Whoever would like to be ( convinced of this ) should listen to the church, in which he proclaimed the doctrine, where the very ( inscriptions of that blessed hand are preserved to this very day ). Do these not rival in the marvelous nature of their grace those divinely fashioned tablets of stone? I refer to those tablets on which the legislation of the divine will was engraved. For just as the word says that Moses, having left the world of appearances and calmed his soul within the invisible shrines (for this is what “the darkeness” stands for), learned ( the divine mysteries ), and in person instructed the whole people in the knowledge of God, ( the same dispensation ) is to be seen in the case of ( this Great One ). He had not some visible mountain of earth but the pinnacle of ardent desire for the true teachings; ( for darkness, the vision ) which others could not comprehend; for writing-tablet, the soul; for the letters graven on stone tablets, ( the voice of the one he saw ); through all of which both he and those initiated by him enjoyed ( a manifestation of the mysteries )...” - (Pages 52-55, Chapter 4, Gregory's Initiation Through A Heavenly Vision, Sections 28-32; “ON THE LIFE & WONDERS OF OUR FATHER AMONG THE SAINTS, GREGORY THE WONDER WORKER – By Gregory, Bishop of Nyssa,” in THE FATHERS OF THE CHURCH - St. Gregory Thaumaturgus: life and works, translated by Michael Slusser, 1998.)
[FOOTNOTE]: Emphasis added.

I will provide some scriptures for you to think about and compare with what was said by Gregory of Nyssa above.

Then you can decide how much you can trust the story above and make up your own mind.

Gk., ( ἕτερον εὐαγγέλιον ) “Goodnews of a different kind and nature”

Gk., ( παρ’ ὃ εὐηγγελισάμεθα ) “Goodnews beyond” or “besides” the one they received.

GREEK TEXT: “...Θαυμάζω [6.] ὅτι οὕτως ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Χριστοῦ εἰς ἕτερον εὐαγγέλιον, [7.] ὃ οὐκ ἔστιν ἄλλο, εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ, [8.] ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται [ὑμῖν] παρ’ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. [9.] ὡς προειρήκαμεν καὶ ἄρτι πάλιν λέγω· εἴ τις ὑμᾶς εὐαγγελίζεται παρ’ ὃ παρελάβετε, ἀνάθεμα ἔστω...” - (ΠΡΟΣ ΓΑΛΑΤΑΣ 1:6-9; Greek NT: Westcott/Hort with Diacritics)

COPTIC TEXT (BOHAIRIC): “...ⲁⲗⲗⲁ ⲕⲁⲛ ⳿ⲁⲛⲟⲛ ⲓⲉ ⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⳿ⲉⲃⲟⲗ ϧⲉⲛ ⳿ⲧⲫⲉ ⳿ⲛⲧⲉϥϩⲓϣⲉⲛⲛⲟⲩϥⲓ ⲛⲱⲧⲉⲛ ⲥⲁⲃⲟⲗ ⳿ⲙⲫⲏⲉⲧⲁⲛϩⲓϣⲉⲛⲛⲟⲩϥⲓ ⳿ⲙⲙⲟϥ ⲛⲱⲧⲉⲛ ⲙⲁⲣⲉϥϣⲱⲡⲓ ⳿ⲛⲟⲩⲁⲛⲁⲑⲉⲙⲁ...”

(Coptic NT-Northern Dialect-Eng): “...But even if we, or an Angel from the heaven, preach good tidings to you outside of that which we preached to you, let him be an anathema...” - (Galations Chapter 1 Verse 8.)

(Coptic NT-Southern Dialect-Eng): “...But even if we, or an Angel out of the heaven, should preach to you beside that which we preached to you, let him become abominable...” - (Galations Chapter 1 Verse 8.)

GALATIONS (1:6-10): “...I am marvelling that in such a manner suddenly you are becoming of another mind and deserting from Him who called you in the sphere of Christ's grace to a message of good news diametrically opposed to the gospel, which message is not an alternative gospel. Only, there are certain ones who are troubling your minds and are desiring to pervert the gospel of Christ. In fact, even if we or a [Gk., ( ἄγγελος )] messenger from heaven should preach a gospel to you which goes beyond that which we preached to you as good news, let him be accursed. Even as we have said on a previous occasion, indeed, now again I am saying, If, as is the case, anyone preaches a gospel to you which goes beyond that which you took so eagerly and hospitably to your hearts, let him be accursed...” - (Wuests Expanded NT)

GREEK TEXT: “...φοβοῦμαι [3.] δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν Χριστόν. [4.] εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἀνέχεσθε...” - (ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Β΄ 11:3-4 Greek NT: Westcott/Hort with Diacritics)

2ND CORINTHIANS (11:3-4): “...But [3.] I fear, lest by any means, as the snake deceived Eve in his craftiness, your minds should be corrupted from your simplicity and purity which you express towards Christ. For, [4.] indeed, if, as is the case, he who comes proclaims another person as Jesus than the one whom we proclaimed, or you receive a spirit different in nature from the one you received, or a message of good news different in character from that message you received, you are most beautifully tolerant of him...” - (Wuests Expanded NT)

2ND CORINTHIANS (11:3-4): “...Yet [3.] I continue fearing lest somehow, as the serpent thoroughly deceived (or: seduces; fully deludes) Eve within its capability for every work (its cunning ability in all crafts and actions; its readiness to do anything), the results of directing your minds should be decayed (ruined; spoiled; corrupted) away from the singleness [of purpose] and simplicity [of being] – even the purity – which [focuses us] into the Christ. [4.] For if, indeed, the person periodically coming is habitually preaching (heralding; proclaiming) another Jesus – whom we do not preach (or: did not herald and proclaim) – or, [if] you folks are continuously receiving a different Spirit (or: are repeatedly haying hold of a spirit or attitude that is different in kind and nature) which you did not receive, or a different good-news (a message of ease and wellness which is different in kind and character) which you did not welcome and accept, are you repeatedly holding back from [him] in an ideal way? (or: you folks are beautifully putting up with and tolerant of [it]!)...” - (Jonathan Mitchell NT [An Expanded/Amplified version])

GREEK TEXT: “...τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν— νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ...” - (ΠΡΟΣ ΚΟΛΟΣΣΑΕΙΣ 1:26 Greek NT: Westcott/Hort with Diacritics)

COLOSSIANS (1:26): “...the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints...” - (New International Version (©1984))

COLOSSIANS (1:26): “...This message was kept secret for centuries and generations past, but now it has been revealed to God's people....” - (New Living Translation (©2007))

COLOSSIANS (1:26): “...the mystery hidden for ages and generations but now revealed to his saints...” - (English Standard Version (©2001))

COLOSSIANS (1:26): “...that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints...” - (New American Standard Bible (©1995))

COLOSSIANS (1:26): “...That mystery which was hidden from the world and from generations but now has been revealed to his Holy Ones...” - (Aramaic Bible in Plain English (©2010))

COLOSSIANS (1:26): “...In the past God hid this mystery, but now he has revealed it to his people...” - (GOD'S WORD® Translation (©1995))

COLOSSIANS (1:26): “...the truth which has been kept secret from all ages and generations, but has now been revealed to His people...” - (Weymouth New Testament)

GREEK TEXΤ: “...ῷ [25.] δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα ᾿Ιησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, [26.] φανερωθέντος δὲ ( νῦν ), διά τε γραφῶν προφητικῶν κατ᾿ ἐπιταγὴν τοῦ αἰωνίου Θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, [27.] μόνῳ σοφῷ Θεῷ διὰ ᾿Ιησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν...” - (Romans Chapter 16 Verses 25-27.)

ROMANS (16:25-27): “...Now [25.] to Him who can strengthen you by my gospel, by the preaching of Jesus Christ, by revealing the secret purpose which after the silence of long ages [26.] has now been disclosed and made known on the basis of the prophetic scriptures ( by command of the eternal God ) to all the Gentiles for their obedience to the faith [27.] - ( to ) - the only wise God be glory - ( through ) - Jesus Christ for ever and ever: Amen...” - (MOFFAT'S NT)

ROMANS (16:25-27): “...Let [25.] us give glory to God! He is able to make you stand firm in your faith, according to the Good News I preach about Jesus Christ and according to the revelation of the secret truth which was hidden for long ages in the past. [26.] Now, however, that truth has been brought out into the open through the writings of the prophets; and by the command of the eternal God it is made known to all nations, so that all may believe and obey. [27.] - ( To ) - the only God, who alone is all-wise, be glory - ( through ) - Jesus Christ forever! Amen...” - (TEV-GOOD NEWS BIBLE)

GREEK TEXT: “...καὶ οὐ θαῦμα· αὐτὸς γὰρ ὁ σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός...” - (ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Β΄ 11:14 Greek NT: Westcott/Hort with Diacritics)

LATIN TEXT: “...Et non mirum, ipse enim Satanas transfigurat se in angelum lucis...” - (NVLA)

COPTIC TEXT (BOHAIRIC): ”... ⲟⲩⲟϩ ⳿ⲛⲟⲩ⳿ϣⲫⲏⲣⲓ ⲁⲛ ⲧⲉ ⳿ⲛⲑⲟϥ ϩⲱϥ ⳿ⲡⲥⲁⲧⲁⲛⲁⲥ ⳿ϥϣⲓⲃϮ ⳿ⲙⲙⲟϥ ⳿ⲙ⳿ⲡ⳿ⲥⲙⲟⲧ ⳿ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⳿ⲛⲧⲉ ⳿ⲫⲟⲩⲱⲓⲛⲓ...”

2ND CORINTHIANS (11:14): “...And it is not a wonder. Satan also himself changeth himself into (the) form of an angel of (the) light...” - (Coptic NT-Northern Dialect-Eng)

2ND CORINTHIANS (11:14): “...And it is not a wonder; for himself the Satanas is wont to take form as angel of the light...” - (Coptic NT-Southern Dialect-Eng)

2ND CORINTHIANS (11:14): “...And no marvel, for even Satan disguises himself into an agent of light...” - (ACV)

2ND CORINTHIANS (11:14): “...For it is not surprising himself for Satan to change appearance into an angel of light...” - (ABP+)

2ND CORINTHIANS (11:14): “...And no wonder! For Satan himself transforms himself into an angel of light...” - (Complete Apostles' Bible)

2ND CORINTHIANS (11:14): “...And no marvel, for Satan himself is being transfigured into a messenger of light...” - (CLV)

2ND CORINTHIANS (11:14): “...And no wonder, for even Satan himself masquerades as a shining angel...” - (GSNT)

2ND CORINTHIANS (11:14): “...And no wonder ([it is] no marvel or cause for astonishment), for the adversary (opponent; satan) itself is repeatedly changing its outward fashion (transforming itself; or, as a pass.: being transformed and changed in its outward expression) into a messenger (or: agent) of light...” - (Jonathan Mitchell [Expanded/Amplified] NT)

2ND CORINTHIANS (11:14): “...And no marvel, for Satan himself changes his outward expression from one that comes from his inner nature and is representative of it, to one that is assumed from without and not representative of his inner being, masquerading as a messenger of light...” - (Wuest's Expanded NT)

2ND CORINTHIANS (11:14): “...And no wonder! For even HaSatan transforms himself into a malach ohr (an angel of light)...” - (OJB)

2ND CORINTHIANS (11:14): “...And in this there is nothing strange. For if Satan feigns himself an angel of light...” - (Rev. Murdock)

2ND CORINTHIANS (11:14): “...And no wonder; Satan himself can pass for an angel of light...” - (Knox NT)

GREEK TEXT: “...οὗ [9.] ἐστιν ἡ παρουσία κατ’ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους [10.] καὶ ἐν πάσῃ ἀπάτη ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ’ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς...” - (ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Β΄ 2:9 Greek NT: Westcott/Hort with Diacritics)

2ND THESSALONIANS (2:8-10): “...the [9.] coming and presence of whom is according to the operation of Satan in the sphere of miracles demonstrating power and attesting miracles and miracles of a startling, imposing, amazement-wakening character which deceive, and whose coming [10.] and presence is in the sphere of every kind of wicked deception geared to those who are perishing, caused by the fact that they did not accept the love for the truth to the end that they might be saved...” - (Wuest's Epanded NT)

Much to think about.

According to these scriptures the “Mysteries” or “sacred secret” of the truth had been completely revealed in Pauls time.

So - why the need for another revelation from heaven? = None!

No one in the scriptures mentions a Tri{3}nity at all!

So - why the need for a message so fundementally Gk., ( heteros ) different in kind, nature, characther, and doctrine from the simple strait forward truth of the Bible! = None!

But as a final point, - note the contradictory statement - made below by Basil of Caesarea.

The facts are Gregory once held contrary veiws, to an “Un-Created” Christ, in fact he is on record as actually saying Jesus was a:

Gk., ( κτίσμα ) “CREATURE” 

and 

Gk., ( ποίημα ) “THING MADE”!

Which became very embarassing for Basil:

GREEK TEXT: “...Καθῆκαν [210.5] δέ τινα πεῖραν δι' ἐπιστολῆς καὶ πρὸς τὸν ὁμόψυχον ἡμῶν Ἄνθιμον τὸν Τυάνων ἐπίσκοπον, ὡς ἄρα Γρηγορίου εἰπόντος ἐν ἐκθέσει πίστεως Πατέρα καὶ Υἱὸν ἐπινοίᾳ μὲν εἶναι δύο, ὑποστάσει δὲ ἕν. Τοῦτο δὲ ὅτι οὐ δογματικῶς εἴρηται, ἀλλ' ἀγωνιστικῶς ἐν τῇ πρὸς Γελιανὸν ∆ιαλέξει, οὐκ ἠδυνήθησαν συνιδεῖν οἱ ἐπὶ λεπτότητι τῶν φρενῶν ἑαυτοὺς μακαρίζοντες. Ἐν ᾗ πολλὰ τῶν ἀπογραψαμένων ἐστὶ σφάλματα, ὡς ἐπ' αὐτῶν τῶν λέξεων δείξομεν ἡμεῖς, ἐὰν ὁ Θεὸς θέλῃ. Ἔπειτα μέντοι τὸν Ἕλληνα πείθων οὐχ ἡγεῖτο χρῆναι ἀκριβολογεῖσθαι περὶ τὰ ῥήματα, ἀλλ' ἔστιν ὅπη καὶ συνδιδόναι τῷ ἔθει τοῦ ἐναγομένου, ὡς ἂν μὴ ἀντιτείνοι πρὸς τὰ καίρια. ∆ιὸ δὴ καὶ πολλὰς ἂν εὕροις ἐκεῖ φωνὰς τὰς νῦν τοῖς αἱρετικοῖς μεγίστην ἰσχὺν παρεχομένας, ὡς τὸ κτίσμα καὶ τὸ ποίημα καὶ εἴ τι τοιοῦτον...” - (Page 163, Epistulae 210.τ ΤΟΙΣ ΚΑΤΑ ΝΕΟΚΑΙΣΑΡΕΙΑΝ ΛΟΓΙΩΤΑΤΟΙΣ MPG.)

BASIL OF CAESAREA (circa. 330 – 379 C.E.): “...They made an attempt too by letter on my dear friend Anthimus, bishop of Tyana, on the ground that Gregory had said in his exposition of the faith that Father and Son are in thought two, but in hypostasis one. The men who congratulate themselves [Page 251] on the subtilty of their intelligence could not perceive that this is said not in reference to dogmatic opinion, but in controversy with Ælian. And in this dispute there are not a few copyists’ blunders, as, please God, I shall shew in the case of the actual expressions used. But in his endeavour to convince the heathen, ( he ) [Gregory of Thaumaturgus] deemed it needless to be nice about the words he employed; ( he ) judged it wiser sometimes to make concessions to the character of the subject who was being persuaded, so as not to run counter to the opportunity given him. This explains [That is Basil's retrospective and apologetic explanation a hundred years later] how it is that you may find there many expressions which now give great support to the heretics, AS FOR INSTANCE [Gk., ( κτίσμα )] “CREATURE” AND [Gk., ( ποίημα )] “THING MADE” AND THE LIKE...” - (Pages 250-251, Letter CCX. [210 = 204 in some editions] BASIL: LETTERS AND SELECT WORKS. VOLUME VIII. A” SELECT LIBRARY OF THE NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH.” SECOND SERIES TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES. Edited by PHILIP SCHAFF, D.D., LL.D., PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK. AND HENRY WACE, D.D., PRINCIPAL OF KING’S COLLEGE, LONDON. T&T CLARK EDINBURGH WM. B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN 1895.)
[FOOTNOTE]: Emphasis added.

Another partial translation of the same passage:

GREGORY OF NYSSA (circa. 335-394 C.E.): “...Besides, teaching a Gentile, he did not think it necessary ( to be accurate ) in his expressions ; for it was fit to yeild a little to a man that was to be brought over to the faith, that he might not reject the chief things : insomuch, that you may find there several words which afford the greatest advantage to the heretics ( of this time ); SUCH AS “CREATURE,” “MADE,” - AND – ( THE LIKE )...” - (Page 41, “Credibility of Gospel History” Part II. Chapter XLII. St. Gregory of Neocaesarea, A.D. 243., Vol 4, The works of Nathaniel Lardner.)

This is Basil's ( postumous ) excuse and retrospective apology for Gregory of Thaumaturgus.

Another letter to the same Congregation highlights Basil's akward predicament:

BASIL OF CAESAREA (circa. 330 – 379 C.E.): “...“...I have been driven to use these expressions by the urgency of my defence, that you may be taught to cast the beam out of your own eyes before you try to remove other men's motes. Nevertheless, I am conceding all, although there is nothing that is not searched into before God. Only let great matters prevail, and do not allow innovations in the faith to make themselves heard. Do not disregard the hypostases. Do not deny the name of Christ. Do not put a wrong meaning on the words of Gregory [of Thaumaturgus]. If you do so, as long as I breathe and have the power of utterance, I cannot keep silence, when I see souls being thus destroyed...” - (Section 4, Letter 207, Basil of Caesarea, Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 8. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895.) Revised and edited for New Advent by Kevin Knight.)

Very interesting coments below on the passage before:

NATHANIEL LARDNER: “...Basil ( labors extremely ) in the rest of his answer. Since the passage insisted upon is genuine, what does it avail to say, there are faults in the transcribers, perhaps in things of little momnet only? Then he [Basil] owns that Gregory spoke in-accurately, at least in his [Basil's] judgement : nay, he makes Gregory disguise or conceal the truth, and thus cast a mist before ( honest ) heathen, in order to make a proselyte of him. This is ( not ) defending Gregory, but ( abusing him ) : that the Neocaesareans may be confuted, Gregory is villified. ( 5 ) As for the doctrine now held by the Neocaesareans, wether downright Sabellianism, or [Calling Jesus “...“Creature,” and “Made” and the like...” may be added] or somewhat differing from it ; I think that, considering the passages before the alleged, and the great respect they had for Gregory, it seems probable that ( there must have been some grounds in his writings ) for the doctrine [or doctrine(s)] which now obtained among them. It is not easy to suppose that a sentiment entirely different from Gregory's, in point of importance, should universally prevail in a church that greatly respected his memory; who were averse to novelty in all other matters, and had been all along blessed with bishops, who were great admirers of antiquity, and tenacious of ancient doctrines and customs...” - (Page 43, [522.] “Credibility of Gospel History” Part II. Chapter XLII. St. Gregory of Neocaesarea, A.D. 243., Vol 4, The works of Nathaniel Lardner.)

There is another thing that should be noted and taken into consideration ; as brought out by another translation of Gregories revelation:

GREGORY OF NYSSA (circa. 335-394 C.E.): “...If any are desirous of farther satisfaction about this matter, let him inquire of the Church, in which Gregory preached that doctrine, and with whom it is still preserved in the hand-writing of that blessed man...” - (Page 30, “Credibility of Gospel History” Part II. Chapter XLII. Vol 4, The works of Nathaniel Lardner.)

To say it was the fault of copyist's "blunders," in copies of Gregory's writings by Basil, when Basil's own brother, Gregory of Nyssa, said that the originals in Gregory of Thaumaturgus very own hand writing - ( still existed ) - ( in his and Basils time ) - makes his argument highly dubious!

And to think this very letter being to the very congregation where Gregories original writings came from? And these very originals were now stored? 

Why warn them of copies? 

Sure signs of anachronistic attempts at covering over the actual truth.

Another side point to take into consideration was this congregation where Gregory of Thaumaturgus came from were at great odds with Basil of Caesarea, the majority of them considering him an enemie of the congregation. Once it was reported he set the whole town in uproar when it was discovered he was in a nearby town - so great was the contention between them.

One also has to ask too – why -- is it directly implied that "...THE HEATHEN..." or Pagan "...GENTILES..." somehow possessed an “Arian” doctrine that Christ was “Created or “Made”?

This seems ridiculous to me that they had - any - clearly defined doctrine about the Christ - at all - let alone whether he was created or not!

Whether you actually believe Basil's explain aways or Gregory of Nyssa account - is up to you!

The whole story and circumstances surrounding it, plus the contradictions found in Basil, make it very clear that this "Creed" and Extra-Biblical "Revelation" - to say the very least - are highly suspect.

It also smacks of demonic influence and it reminds me very much of Joseph Smith's encounter in the first chapter of the Book of Mormon about him and the “Angel” Moroni's so-called extra-biblical “revelation.”

Its just another example of Satanic influence on the Great Apostacy of “...later periods of time...” and the very dubious nature of many so-called Tri{3}nitarian proof texts. 

[FOOTNOTE]: To see further reasons why this account in Gregory of Nyssa on Gregory of Thaumaturgus is not to be trusted see William Whistons account in his “Primitive Christianity Reviv'd” Volume 4 at the link below: