Briefly: Free will leading to leaving salvation?

Vancouver: Sunday

Listening to an online sermon, yesterday, a pastor opined (paraphrased as I do not have the sermon recorded or in text form) that a Christian cannot lose salvation, but can walk away from salvation.

The key texts of support that were used:

Matthew 7:21-23

New American Standard Bible (NASB)

21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’

Footnotes: Matthew 7:22 Or works of power

Another key text from Revelation that I have discussed in an archived post (below), was used by this pastor in his sermon:

September 2013: Book of Life

Revelation 3:5

English Standard Version (ESV)

5 The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels.

While listening to this sermon a serious contradiction became apparent based on the pastor's use of Matthew 7 and Revelation 3 in support of his theology.

In Matthew 7, Jesus Christ is describing that at judgement there will be person's that did works in Jesus Christ's name, that he did not know. Reasonably, person's claiming to know Jesus Christ and the triune God, that did not.

Revelation 3, according to this pastor implies some Christians will have their names blotted out of the Book of Life.

But, if Jesus Christ never knew these people described by the pastor, based on Matthew 7, then reasonably their names were never written in the Book of Life in Revelation 3!

If the pastor's theology was correct, Matthew 7 should have had Jesus Christ stating, basically, that I used to know you. Then in Revelation 3, these persons could reasonably have their names blotted out.

The pastor missed the contradiction of his own proof texts, in context.

Better explanations of 'blot' theology were listed in my archived post, here edited...

Kane explains that medieval philosophers often referred to the book of life when discussing issues of predestination, divine omniscience, foreknowledge and freewill. Kane (1996: 82). There were philosophical and theological debates on whether Biblical texts rendered actually allowed for the concept of God adding or deleting names from the book. Kane (1996: 82). Some modern philosophers view it at as a record of the events in a person's life. Kane (1996: 82).

A.F. Johnson states that in the ancient world of the Hebrew Bible citizens names were kept in book until their deaths as a book of the living. Johnson (1996: 171). Implied is the connection between that book of the living and the book of life in the Scripture. Johnson writes that from Jesus Christ's words in Revelation 3:5 that he will not blot out the name of his followers, the overcomer's, from the book of life is the 'strongest affirmation that death can never separate us from Christ and his life.' Johnson (1996: 171).

Revelation scholar Mounce writes that Walvoord was troubled that some observers may take this meaning that some in Christ could lose their salvation. Mounce (1990: 113). It is not explicitly stated and Revelation elsewhere mentions the fate of those not in the book of life. Mounce (1990: 113). Those persons are not in Christ (Revelation 20: 15).

The point being I reason from Mounce that the distinction between those in the book of life and those not in the book has Biblically been made and there is not another Biblical sub-group. Mounce further states, and wisely so, that it is 'hermeneutically unsound to base theological doctrine solely on either parables or apocalyptic imagery. Better to allows the text, even when difficult. to present its own picture'. Mounce (1990: 114).

Johnson concludes that Revelation 3: 5 'implies that failure of appropriate human response may remove one's name from the book of life'. Johnson (1996: 171).

Mounce is more reasonable. From Revelation the concept that those in Christ remain in the book of life is prevalent. No more should theologically and philosophically be read into the text by theologians and philosophers as tempting as this may be...

Biblical concepts presented do not work against a compatibilist idea in favour of an incompatibilist concept. I reason the Revelation text is stating that those that remain obedient (as they are regenerated) shall not lose their salvation and will not have their name (s) blotted from the Book of Life.

JOHNSON A.F. (1996) 'Book of Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

KANE, ROBERT HILLARY (1996) ‘Book of Life’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

The Orthodox Study Bible: Matthew 1: 1-17 & very helpful study notes

Into the text!

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver. 

This text review continues... 

I reason that the previous seven introductory articles should suffice for this academic bible. Now in articles, I will review selected verses and comments from this bible, which most intrigued me when I purchased the text.

Author: Saint Matthew the Apostle (1)

Date: A.D. 50-75 (1)

Matthew 1: As I reasoned when reviewing this bible at my employer's book store, the academic notes with this Orthodox Study Bible are very helpful.

The New King James Version is used: (Online version virtually the same but not identical to text version)

1 The book of the genealogy[a] of Jesus Christ, the Son of David, the Son of Abraham:

Bible Study Tools is referenced

Biblehub.com is referenced

Jesus means 'O Lord save' (1) and Christ means the 'Anointed One, the Messiah' (1). Jesus Christ is therefore Ἰησοῦ χριστοῦ in Matthew 1 (Greek: Ἰησοῦς), the Greek form of the Hebrew name Yeshua (Hebrew: ישוע‎), the  Lord saves as the anointed one, the Messiah. Or, God saves us as the anointed Messiah. Ἰησοῦς is masculine as opposed to feminine or neuter (genitive Ἰησοῦ). It is genitive as in possessive and the word changes in form to indicate genitive in Matthew 1:1.

The incarnate God the Son was Jesus Christ.

This bible in notes writes that Jesus became a Jew and was in the lineage of Abraham, the Father of the Jews (and the Hebrews, my add). (1). Matthew and its genealogy reveals the history of God's choice of servants within humanity. (1). God had established a covenant of circumcision (Genesis 17) with Abraham (1). But, the work of Christ brings followers into the righteous of God incarnate himself. (1).

This can be seen in Romans, Galatians as examples.

The text notes that Luke's genealogy documents from Jesus back to Adam, while in Matthew the genealogy begins with Abraham. (1).

It is noted that in 1: 3 usually only men are mentioned in a genealogy, but in Matthew it mentions Ruth for example. (2). These are not exhaustive genealogies, but one's of theme and purpose as can be understood as Mathew and Luke are not identical.

This is a selective list in Matthew. (5).

The mighty Fraser: Autumn

The mighty Fraser: Summer

The Orthodox Study Bible: Church Art, Music

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver.

This text review continues...

Five sources of Christian tradition (iv) 

5) Church Art (vii)

The text notes (paraphrased) that this might be a surprising entry. (vii). I agree, although I can understand the artistic connection to icons. The importance of art is listed as within a holistic approach. (vii).

Iconography is listed as important. (vii). Such as portrayals of Jesus Christ, Mary, and the Saints. (viii).

Church music is also vital within Orthodoxy, including chants in liturgical services. (vii).

Architecture is also a sacred historical aspect of Orthodoxy. The traditional build of Orthodox Churches connects to the history of this Christian faith. (vii).

Moving ahead in this text, the issue of Icons and possible idolatry is dealt with. (xvi).

Do the icons of Orthodoxy border on idolatry? (xvi).

Again, as I documented in an earlier entry, I can accept the Orthodox claim the icons are never worshipped, only venerated, as in historical characters depicted, shown respect. (xvi). The text explains its view that Orthodoxy is very serious in regards to obeying the second commandment from the Hebrew Bible that (paraphrased) prohibits forms of idolatry, such as the worship of a craved image. (xvi).

I have referenced my Protestant, Reformed different theology in regard to veneration:

New American Standard Bible (examples)

Hebrews 9: 15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.

Hebrews 12:24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
---

In regard to reverence, related to prayer, Jesus Christ, as God-man, via the Trinity, within the Christian Church, is our source of atonement and resurrection, and this eliminates the need for any human, finite mode of veneration.

My deduction is veneration to the Saints is also a form of mediation in some cases, at least, and this type of mediation is presented in the book of Hebrews as taking place through Jesus Christ that is both God and incarnated perfect man. Mediation should be directed toward God.

Further, as well as God the Son, God the Holy Spirit is also worthy of prayer, veneration and for mediation, this also eliminates the need for Saints in this process.

Romans 8:26-27 New American Standard Bible (NASB) (example)

26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the [a]saints according to the will of God.

Footnotes: Romans 8:27 Or holy ones

Also, within the Protestant tradition, especially Reformed and Evangelical, I would deduce, Mary the Mother of Jesus Christ is not given any special theological priority. As a biblical, Reformed theologian and philosopher of religion, I honestly cannot see reasonable, biblical, premises that would support a significant Mariology that is listed as a primary or even secondary key doctrine.

Mary should simply be respected as a servant of God as would many other historical characters from the Hebrew Bible and New Testament.

Vancouver, near work

Brief on slavery (Booklet)

How Can We Trust A Bible That Tolerated Slavery?, Herb Vander Lugt (1999-2004), Grand Rapids, RBC Ministries

This booklet is a useful free resource from my employer, the Canadian Bible Society at 1207 Kingsway, Vancouver.

My views represent only myself and hopefully are within God's perfect will...

The booklet includes the sections:

World history and slavery (2)

The Old Testament and slavery (4)

Slavery practiced by the patriarchs (6)

Slavery as regulated in Israel (10)

The New Testament and slavery (22)

Church history and slavery (28)

My take on slavery in brief:

From the Hebrew Bible, in a similar way as divorce, slavery was something tolerated and to some extent regulated by God. In my view, slavery is not part of God's original plan of creation in Genesis 1-3, or within the gospel plan. In other words, God wills it within his permissive but not perfect will.

1 Corinthians 7: 21

English Standard Version

Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.)

New American Standard Bible

Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that.

King James Bible Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
---

Within a New Testament/gospel, ethic, obedience to the gospel takes priority over freedom, including political.

In other words, if required, stay a slave to serve God, in Jesus Christ.

But, political freedom (and religious freedom) is preferable for the Christian.

An enlightenment era and historically forward ethic (not stating the enlightenment is the only era forward in world history where political and religious freedom was central) would typically place freedom as equal priority along with religious devotion. The enlightenment era has significant influence upon modern Western worldviews.

A possible tension for many modern biblical Christians.

I am in basic agreement with this quote from the booklet:

Jesus and the apostles didn't go on an anti-slavery crusade, because doing so would have been futile and hindrance to their primary mission. (27).

Admittedly, coming from relative freedom as a Canadian and British citizen, I would not personally accept slavery. Again, there is a philosophical tension.

Filioque

Filioque

Preface

This article was originally published 20181024. It has been revised as a secondary article for an entry on academia.edu on 20240902.

My Orthodox icon (art piece) from Bulgaria

Proceeding from: FILIOQUE-Pronounced FILLY O QUE or QAY (LATIN)

Nicene Creed section

Cited sections from the Nicene Creed 325 AD

The Nicene Creed: Zondervan Academic

And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets. 

The Nicene Creed: Greek Orthodox Archdiocese of America

And in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets.

---

My short article is focusing on Filioque and not on the development of the Nicene Creed, 325, or on the 1054 schism. But the difference in theologies can be seen here with the two different versions of the Nicene Creed, I provided. In contrast to Orthodoxy, within traditional Western Theology, Roman Catholic and Protestant traditions, the Holy Spirit is understood as proceeding from both the Father and the Son.

Filioque

G.W. Bromiley states that the term ‘and from the Son' was not in the original 325 Nicene Creed or 381 Constantinople Creeds and was likely added to the Third Council of Toledo of 589. It was officially endorsed in 1017. Bromiley (1996: 415).

It did, in the minds of some historical commentators, in part, led to a split between the Western and Eastern Churches with the Eastern Churches rejecting it. Split in 1054.

V. Potapov 1996-98: Russian Orthodox Cathedral of St. John the Baptist 

'In the Western Church consciousness, the Holy Spirit is subordinate to the Son of God. It is sufficient to leaf through Western theological texts in order to be convinced as to what an insignificant place Catholic theologians allocate to the activity of the Holy Spirit in the world, in the Church and in the life of individual men. The Filioque places the Holy Spirit in a state of subordination to the Father and the Son, and it distorted the teaching on the Church in the West (of this, we shall speak separately). Every false teaching about the Holy Spirit is a blow against the dogma about the Church. Because the place of the Holy Spirit in the life of the Church and in God's plan concerning man was ignored in Western theological thought, the Church gradually began to be accepted as an earthly institution, organized and administered according to the principles of worldly authority and juridical law.'

V. Potapov 1996-98, Filioque, Russian Orthdox Cathedral of St. John the Baptist 

https://stjohndc.org/en/orthodoxy-foundation/filioque 

---

Based on the New Testament, is the Filioque clearly a false teaching? Both God the Father and God the Son sent the Holy Spirit in John 15: 26. Bromiley (1996: 415) further mentions that the Holy Spirit is called the Spirit of Christ (Son in Galatians) in Romans 8: 9 and Galatians 4: 6 which both support the same idea.

New Advent: Filioque

Key sources from that Roman Catholic, theological, website:

Maas, Anthony. "Filioque." The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909. .

Nihil Obstat. September 1, 1909. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop of New York.

Cited

'Filioque is a theological formula of great dogmatic and historical importance. On the one hand, it expresses the Procession of the Holy Ghost from both Father and Son as one Principle; on the other, it was the occasion of the Greek schism. Both aspects of the expression need further explanation.'

Cited

'The dogma of the double Procession of the Holy Ghost from Father and Son as one Principle is directly opposed to the error that the Holy Ghost proceeds from the Father, not from the Son. Neither dogma nor error created much difficulty during the course of the first four centuries.'

Cited

'At any rate, if the double Procession of the Holy Ghost was discussed at all in those earlier times, the controversy was restricted to the East and was of short duration.'

Cited 

'The rejection of the Filioque, or the double Procession of the Holy Ghost from the Father and Son, and the denial of the primacy of the Roman Pontiff constitute even today the principal errors of the Greek church.'

(I agree with Orthodoxy in denying the primacy of the Roman Pontiff)

Cited 

'As to the Sacred Scripture, the inspired writers call the Holy Ghost the Spirit of the Son (Galatians 4:6), the Spirit of Christ (Romans 8:9), the Spirit of Jesus Christ (Philippians 1:19), just as they call Him the Spirit of the Father (Matthew 10:20) and the Spirit of God (1 Corinthians 2:11). Hence they attribute to the Holy Ghost the same relation to the Son as to the Father. Again, according to Sacred Scripture, the Son sends the Holy Ghost (Luke 24:49; John 15:26; 16:7; 20:22; Acts 2:33; Titus 3:6), just as the Father sends the Son (Romans 3:3; etc.), and as the Father sends the Holy Ghost (John 14:26).'

Cited 

'The only Scriptural difficulty deserving our attention is based on the words of Christ as recorded in John 15:26, that the Spirit proceeds from the Father, without mention being made of the Son. But in the first place, it can not be shown that this omission amounts to a denial; in the second place, the omission is only apparent, as in the earlier part of the verse the Son promises to "send" the Spirit.'

---

In my mind, the Filioque clause is supported by John 15: 26.

Greek New Testament

Cited 

Two selected English translations...

King James Version 15:26 But when the Comforter is come, whom I will send unto you from the Father, [even] the Spirit of truth, which proceedeth from the Father, he shall testify of me:

American Standard Version 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me:

Stephens 1550 Textus Receptus

otan de elqh o paraklhtoV on egw pemyw umin para tou patroV

(When but (But when) comes the helper (paracletos) whom I will send to you from the Father)

Bible Hub

Hort and Westcot

otan elqh o paraklhtoV on egw pemyw umin para tou patroV 

(When comes the helper (paracletos) whom I will send to you from the Father)

Theological leanings

Personally, I hold to the Protestant position, not primarily because I am Reformed but because of the Biblical text. I do not think this places Orthodox Eastern Christians in the category of cultic (outside of the faith) on this point. But I do I think it is a questionable position to take. The Holy Spirit, with the Father and the Son together are worshipped and glorified; God the Father, God the Son and God the Holy Spirit are all worshipped and glorified. The Holy Spirit is equally God within the trinity.

Boice explains that the Spirit is a person because He has knowledge, feelings and will and this is what is stated of God the Holy Spirit in the New Testament. Boice (1981: 376). Boice further explains that the definition of the Holy Spirit as Counselor (Helper ESV) in John 14 from Christ is certainly that of one person describing another. Boice (1981: 376).

Following are some key examples where God the Holy Spirit is demonstrated as being fully God in glory as are the Father and Son. We have noted that Holy Spirit is sent by the Father and Son is John 15. The Holy Spirit as God is of course equally part of the Baptism formula at the ending of Matthew (28: 19). Acts 2 and Pentecost we see the Holy Spirit is given to the Church along with manifestations in many Biblical cases. The arrival of the Counselor as God the Son promised.

The disciples received the Holy Spirit in John 20: 22 post resurrection. Acts 5 lying to the Holy Spirit equals lying to God. Ananias and Sapphira. who spoke by the prophets; and we believe in one holy catholic and apostolic Church; Not the Roman Catholic Church in context which evolved in time, but the universal Church of the triune God in Christ that has been delivered through the Apostles of Christ such as Peter, John, James and Paul. The Holy Spirit of course spoke through the Prophets, Apostles and Scribes in the development of the Old and New Testaments.
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BOICE, JAMES, MONTGOMERY (1981) Foundations of the Christian Faith, Downers Grove, IVP Press.

BROMILEY, G.W. (1996) ‘Filioque’ in Walter A. Elwell (ed.) Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company. 

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

COAD, F. ROY (1986) ‘Galatians’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan. 

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville. 

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company. 

DUNNETT, WALTER M. (2001) Exploring the New Testament, Wheaton, Crossway Books. 

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans. 

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan. 

HANSON, Rev./Dr. B.B.M.J. Mackenzie-Hanson (2005-2006), Arian/Arianism
http://www.arian-catholic.org/arian/arianism.html

KNIGHT, KEVIN (2012) Filioque, New York, New Advent.

New Advent: Filioque

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers. 

SLICK, MATTHEW J. (2012) Arianism, Nampa, Indiana, Christian Apologetics and Research Ministry. 

The Orthodox Study Bible, New Testament and Psalms (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

Interdict

Maple Ridge: Last week

Cited

Most historians agree that the greatest Christian of the early 12th century was Bernard of Clairvaux, a man who excelled in all areas of Christian ministry and leadership. His powerful influence led to a renewed interest in and understanding of the humanity of Christ, and his deeply devotional emphasis served to recover an important part of Christian worship at a time when there had been considerable spiritual decline in the leadership of the Church. For more free resources, please visit www.brucegore.com

New Advent

Born in 1090, at Fontaines, near Dijon, France; died at Clairvaux, 21 August, 1153.

New Advent

What most interested me from this video presentation from Mr. Gore, for the context of this website, was Interdict.

Cited

(Latin interdictum, from inter and dicere). Originally in Roman law, an interlocutory edict of the praetor, especially in matter affecting the right of possession; it still preserves this meaning in both Roman and canon law. In present ecelesiastical use the word denotes, in general, a prohibition.

Cited

An interdict is a censure, or prohibition, excluding the faithful from participation in certain holy things. These holy things are all those pertaining to Christian worship, and are divided into three classes: the Divine offices, in other words the Liturgy, and in general all acts performed by clerics as such, and having reference to worship the sacraments, excepting private administrations of those that are of necessity; ecclesiastical burial, including all funeral services. 

This prohibition varies in degree, according to the different kinds of interdicts to be enumerated: 

First, interdicts are either local or personal; the former affect territories or sacred buildings directly, and persons indirectly; the latter directly affect persons. Canonical authors add a third kind, the mixed interdict, which affects directly and immediately both persons and places; if, for instance, the interdict is issued against a town and its inhabitants, the latter are subject to it, even when they are outside of the town (arg. cap. xvi, "De sent. excomm." in VI). Local interdicts, like personal interdicts, may be general or particular. 

A general local interdict is one affecting a whole territory, district, town, etc., and this was the ordinary interdict of the Middle Ages; a particular local interdict is one affecting, for example, a particular church. A general personal interdict is one falling on a given body or group of people as a class, e.g. on a chapter, the clergy or people of a town, of a community; a particular personal interdict is one affecting certain individuals as such, for instance, a given bishop, a given cleric. 

Finally, the interdict is total if the prohibition extends to all the sacred things mentioned above; otherwise it is called partial. A special kind of partial interdict is that which forbids one to enter a church, interdictum ab ingressu ecclesiae mentioned by certain texts. Omitting the mixed interdict, which does not form a distinct class, we have therefore:
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Mr. Gore explains that with Pope Gregory VII versus King Henry IV, the papacy placed an interdict on the Holy Roman Empire, therefore according to the Roman Catholic Church theology of the time, the Holy Roman Empire and its citizens were prohibited from taking part in the Roman Catholic sacraments and therefore outside of salvation.

Thankfully, biblically, the New Testament does not teach sacramental required salvation.

Rather, within various biblical Christian interpretations, the sacraments are indeed spiritual, but as a sign of obedience within salvation. Not a requirement for salvation.

In the New Testament sins are forgiven for salvation as the triune God (Father, Son, Holy Spirit) implements a plan of atonement for human sin through the death and resurrection of the incarnated God the Son, Jesus Christ. This salvific work is applied to chosen, believers by grace through faith through the regenerating work of the Holy Spirit. (See the Gospels, Romans, Galatians, Titus, Hebrews, as examples).

APA citation. Boudinhon, A. (1910). Interdict. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved October 22, 2018 from New Advent: http://www.newadvent.org/cathen/08073a.htm

The problem when the Pope becomes a King

Cited

The first hint of the movement that would become a protest against the decline of the central leadership of the Church in the late middle ages came with a little known character named Peter Waldo. His reading of the New Testament led him to the conviction that the Church leaders had lost their way, and in simplicity of life and message, he attempted to call it back to its New Testament moorings. His followers, the Waldensians, persisted for centuries as a persecuted sect in Europe, but with unfailing vigilance the small group of maintained their devotion to Christ and the purity of the gospel message as they understood it. For more free resources, please visit www.brucegore.com.

I especially relate to Mr. Gore's comments in his introductory:

(Paraphrased)

The problem when the Pope becomes a King.

This led to promises, for example, that participation in the crusades to the Holy Land, would earn forgiveness of sins.

Gore is not blatantly anti-Roman Catholic, but states that this theology is an historical embarrassment for the Roman Catholic Church.

Indeed, this ancient theology demonstrates heretical, politicized theology.

Yes, the Church is a vehicle of imputing God's forgiveness, but atonement should always be biblical and never political.

In the New Testament sins are forgiven as the triune God (Father, Son, Holy Spirit) implements a plan of atonement for human sin through the death and resurrection of the incarnated God the Son, Jesus Christ. This salvific work is applied to chosen, believers by grace through faith through the regenerating work of the Holy Spirit. (See the Gospels, Romans, Galatians, Titus, Hebrews, as examples).

Titus 3: 4-7 New American Standard Bible

4 But when the kindness of God our Savior and His love for mankind appeared, 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.

Snipping tool

The Orthodox Study Bible: The Saints (Brief)

The text

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver.

This text review continues...

Five sources of Christian tradition (iv)

4) The Saints

I have already dealt with an aspect of this issue, veneration, in the second review entry. This is the sixth entry. Within my Reformed theology, in particular, I embrace Hebrews:

New American Standard Bible

Hebrews 9: 15

For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. 

Hebrews 12:24 24

and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.

In regard to reverence, related to prayer, Jesus Christ, as God-man, via the Trinity, within the Christian Church, is our source of atonement and resurrection, and this eliminates the need for any human, finite mode of veneration.
---

However, let us allow this section to present itself...

Within the saints are the Fathers, and sometimes the mothers. (vi). These are classic, historical examples of the Christian faith. (vi). These are those that show great spiritual wisdom and also defend Church doctrine. (vi).

These are the heroes of the Church. (vi). These provide witness to the traditions of the Church. (vi).

On this point, in regard to the saints, I am in agreement. So, I disagree on veneration, but agree in regards to saints, Church Fathers and mothers as historical Christian Church, examples.

Interestingly, I own a Bulgarian Orthodox icon, given to me by my Bulgarian friend, An Jela, and her husband. For me, it is purely a beautiful piece of art sitting on the fireplace mantel. As you may have noticed, I really like red (and blue).

Today, Maple Ridge

Yesterday, Maple Ridge

Sunday, Port Coquitlam

The Orthodox Study Bible: The Councils

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver.

This text review continues...

Five sources of Christian tradition (iv)

(3) The Councils (v)

(Paraphrased)

The text describes a council as a meeting of those in the Church that have been given the authority to decide what theology and doctrine is faithful to the tradition of the Church and what is not. (v).

Here as a theologian and philosopher of religion within Protestant, Reformed, Mennonite, evangelical traditions, I can read a difference in emphasis on this point.

Moderately conservative to conservative churches within these 'Protestant' (Mennonites often consider themselves other) traditions would state something more along of the lines of...

...those in the Church that by the Holy Spirit have been given the authority to decide what theology and doctrine is faithful to the scripture and the Bible, and what is not.

Protestant, Reformed, Mennonite conservative (degrees of) churches would tend to emphasize biblical adherence over faithfulness to tradition.

I reason this does not, having reviewed this text so far, mean the Orthodox Church is not biblical or even necessarily, less biblical, but this difference in emphasis would certainly at times create theological tension, and perhaps misunderstanding between, in broad terms Orthodoxy and Protestantism.

The text is historically accurate that the Christian Church has had many councils over the centuries and things have been resolved in creeds and canons. (v-vi).

Indeed, someone within Protestantism should rightly admit that what is actually bible was agreed by the Church as canon.

From this website archives:

H.D. McDonald explains that God is considered the authority behind the New Testament. God has revealed himself, and therefore the revelation is a key to the Biblical authority. McDonald (1996: 139).

J.R. McRay notes that the earliest list of New Testament books with the current twenty-seven appeared in A.D. 367, in a letter to Athanasius, Bishop of Alexandria. McRay (1996: 141). McRay writes that the formation of the New Testament canon did not come from a council. The council of Nicea in 325 did not discuss canon. McRay (1996: 141). At Carthage in 397 the council deemed the twenty-seven books canon, and that nothing else would be considered New Testament divine Scripture. These twenty-seven books were regarded by consensus as canon. McRay (1996: 141).

W.R.F. Browning explains that canon comes from the Greek word for 'rule' or 'standard'. In both the Old and New Testaments canon formation was gradual and controversial. Browning (1996: 57). Browning notes some New Testament era books were quoted by Church Fathers, although the texts were not canonized. Browning (1996: 57). Jesus Christ's teachings and story was passed along in oral tradition and then eventually written down in the Four Gospels, and sidelined rival versions. Browning (1996: 57). The Epistles from Apostles and their scribes were preserved by the churches and soon formed a collection along with the Gospels. Browning (1996: 57).
---

The text under review also explains that 'canon' comes from the Greek 'kanon' which means ruler or yardstick. Something to measure what is normative for the Church. (vi)

Revelation from God has taken place in the Hebrew Bible and New Testament books to the people of God, and what is scripture is verified and determined by the Church as canon; therefore, whether Orthodox or Protestant, indeed tradition and bible do work together in Christian Church, faith, theology and philosophy.

There is differences in emphasis between biblical Orthodoxy and biblical Protestantism.

Personally, I very much acknowledge the use of scripture and have never been one to rely much on the use of creeds and tradition. However, I do acknowledge the validity of creeds and tradition when biblical, as can be understood based on my writings. My educational and ministry background places more importance on philosophical theology and philosophy of religion (examining religious and philosophical truth, from outside the bible, while still submitting to the scripture as the ultimate, documented, spiritual authority) as opposed to primarily seeking creeds and tradition for my religious and philosophical education.

But this is just an emphasis...

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

MCDONALD, H.D. (1996) ‘Bible, Authority of', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

MCRAY, J.R. (1996) ‘Bible, Canon of', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

The Orthodox Study Bible: Liturgy

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver.

This text review continues...

Five sources of Christian tradition (iv)

2. Liturgy

After Scripture, the second source within Orthodoxy, according to this text is liturgy. (v). From the Greek it means 'common work'. (v).The liturgy guides the people of God, in the Church, to worship together. This includes common worship, other services for the various hours and days of the week, feasts, seasons of the Church and the sacraments, baptism, Holy Eucharist, marriage and others. (v).

Within Orthodoxy, there is a 'rule of faith' (v), that standard of what is believed. (v). This is done through prayer. (v). The Latin example is noted in the text. (v). Liturgy is a form of public prayer.

The liturgy serves as theological education.

This is reasonable.

The text makes the claim 'Anybody who exposes himself or herself intensely to the Church's common worship will have a better course in Orthodox Faith, doctrine, and practice than any book could give, and nothing can take the place of that.' (v).

I am not in a position to challenge the claim.

For myself, having grown up in a limited liturgical, evangelical church setting, now a member at a Mennonite Brethren/evangelical church, I certainly have learned more from study within my own four degrees and writing academic websites, than in the Church, but I will grant that learning and fellowshipping within the Christian Church is essential for spiritual growth in the Church, as a Christian.

Scholars and non-scholars alike have noted the lack of theological training and learning for many evangelicals outside of the weekly sermon and perhaps a weekly home group/bible study. This is a legitimate critique. Some critics have claimed that overall the evangelical church is too reliant on popular pastors to spoon feed members and attenders.

I agree.

I also reason that overall, evangelical church members and attenders are too reliant on rather emotionally charged  modern worship music, within the Christian walk, as opposed to as well, learning significant bible and theology.

Reformed and Protestant churches within mainline Christianity, even if evangelical, may in some cases use a significant amount of liturgy.

I would add that whether Orthodox, Roman Catholic, Protestant or other, liturgy should not be a complete replacement for one's own personal biblical and theological study, using professional tools when useful.

The Orthodox Study Bible: Orthodox Tradition & The Scriptures (Brief)

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver.

This text review continues...

Five sources of Christian tradition (iv)

In this entry I will deal with the first (1) 

1. The Holy Scriptures 

Paraphrased:

The Old Testament and New Testament are viewed as the written record and experience of God's people via God's revelation to them. (iv).

I agree.

It is understood that the Church, therefore, wrote the bible. (iv).

I agree, but I hold to the view that the Holy Spirit, guided human writers to produce inspired, inerrant scripture. Admittedly, with the original autographs which are not extant. But thousands of copied manuscripts of biblical books in whole, or in part, are extant.

Basically, my Reformed view agrees with Orthodoxy in a denial of dictation theory, in regard to biblical inspiration.

The Orthodox Bible states that the scripture was inspired by God, but was not written directly by God. (iv).

This disagrees with segments of Christian fundamentalism and dictation theory. A dictation theory reasoning the scribe/writer merely writes/transmits what God has dictated; but the denial of dictation theory is very reasonable considering the human aspects in writing the scripture. For example, the Apostle Paul, as a Hebrew Bible scholar, was chosen to write many of the more theological sections and books of the New Testament, such as Romans.

The Orthodox Study Bible explains that the scriptures did not fall from heaven, completed. (iv).

Agreed. Nor are the original autographs maintained supernaturally, but the scripture is maintained, reasonably via copying and scholarship.

They were written by human beings that were inspired by God. (iv).

Agreed.

The scriptures were written by God's people. (iv).

Agreed. As I have noted in my writings, the scriptures were written by those within the Christian Church community.

These scriptures need to be interpreted within the context of the Christian Church. (v).

Agreed. This same principle was taught to me with my Bachelor of Arts, degree in Biblical Studies at Columbia Bible College, within the Mennonite Brethren tradition.

For Orthodoxy, the Bible is the first source within the Christian tradition. (v). For example, Many conservative, Protestant traditions would also see the Bible as the first source, and final authority of religious truth, but would not generally emphasize tradition to the same extent as the Orthodox Church and Roman Catholic Church.

Tradition, in my view, is especially downplayed in many modern, evangelical, charismatic and non-denominational contexts, that attempt to not be 'religious'. As if philosophically, the gospel cannot be presented within a religion, that is the true religion.

As I have noted online, I prefer the designation of Christianity as a religion as it provides credibility to Christianity within Religious Studies as an academic discipline. An academic discipline as is Philosophy of Religion, Theology, the Sciences, etcetera.

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The Orthodox Study Bible: The Bible and the Orthodox Church

The Orthodox Study Bible: The Bible and the Orthodox Church

Preface

October 6 2018 article revised for an entry on academia.edu on January 14 2024.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my former employer, the Canadian Bible Society @ the former Cafe Logos, Vancouver.

This text review continues...

Most citations paraphrased, in my own words, using British thesis academic standards. A British tutor of mine taught me that it was more academic to cite sources in my words and I have stayed with that approach. An American academic that unofficially reviewed my PhD thesis, opined that my thesis lacked word for word citations. But my work was reviewed in Wales...

The Bible and the Orthodox Church 

Section I: The Bible and the Orthodox Church (i)

This Orthodox Study Bible explains that outwardly the Holy Scriptures occupy a position of great prominence (i). It is then noted that the 'Gospel Book' rests on the Holy Alter throughout the week. (i).

Immediately, the ceremonial nature of Orthodox worship (as with the Roman Catholic Church) is differentiated from less formal evangelical (movement not a church) and evangelical/Reformed churches. Mainline Christianity perhaps can generally be considered less formal than Orthodox or Roman Catholic and more formal than evangelical or evangelical/Reformed? There is variance within these church movements. I am not being exhaustive here in evaluation, but for example, typically in an evangelical church there is no 'Holy Alter' as part of a church service.

Within Orthodoxy the Gospel Book and icons may be venerated. This is spiritual, reverence and respect shown toward the saint depicted on an icon. The Gospel Book can also be venerated showing reverence and respect for those within the biblical text, based on the same theology. As an academic, seeking a significant level of objectivity, I can grant the Orthodox premise that veneration is not worship.

From the Orthodox Study Bible

Do the icons of Orthodoxy border on idolatry? (xvi).

I can accept the Orthodox claim the icons are never worshipped, only venerated, as in historical characters depicted, shown respect. (xvi). The text explains its view that Orthodoxy is very serious in regards to obeying the second commandment from the Hebrew Bible that (paraphrased) prohibits forms of idolatry, such as the worship of a craved image. (xvi). In regards to reverence, related to prayer, it is my theological, biblical view that Jesus Christ, as God-man, via the Trinity, within the Christian Church, is our source of applied atonement and resurrection for those in Jesus Christ, and this eliminates the need for any human, finite mode of veneration. Granted, the incarnate Christ is humanly finite, but is also the fullness of deity in bodily form. Paraphrased from Colossians 2:9-10 (NASB).

New American Standard Bible (NASB) 

Hebrews 9: 15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. 

Hebrews 12:24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. 

My deduction is veneration to the Saints is also a supposed form of mediation in some cases, within Orthodoxy, at least. But mediation is presented in the book of Hebrews, and theologically I view it as taking place through Jesus Christ that is both infinite, eternal, holy, God and incarnated perfect man. Mediation should be directed toward God. Further, as well as God the Son, God the Father and God the Holy Spirit are also worthy of prayer, veneration and for mediation, this also eliminates the need for Saints in this process. 

My examples from Hebrews and New Testament Greek

Bible Hub: μεσίτης, ου, ὁ 

Cited 

Strong's Concordance

'mesités: an arbitrator, a mediator 

Original Word: μεσίτης, ου, ὁ 

Part of Speech: Noun, Masculine Transliteration: mesités 

Phonetic Spelling: (mes-ee'-tace) 

Definition: an arbitrator, a mediator 

Usage: (a) a mediator, intermediary, (b) a go-between, arbiter, agent of something good.' 

Cited 

Englishman's Concordance

My Hebrews references

'Hebrews 9:15 (Noun, nominative, masculine, singular)

GRK: διαθήκης καινῆς μεσίτης ἐστίν ὅπως 

NAS: reason He is the mediator of a new 

KJV: he is the mediator of the new 

INT: of a covenant new mediator he is so that 

Hebrews 12:24 (Noun, dative, masculine, singular)

GRK: διαθήκης νέας μεσίτῃ Ἰησοῦ καὶ 

NAS: and to Jesus, the mediator of a new 

KJV: to Jesus the mediator of the new 

INT: of a covenant new mediator to Jesus and'

End citations

God the Holy Spirit also mediates in a sense...

New American Standard Bible (NASB) 

Romans 8:26-27

26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the [a]saints according to the will of God. Footnotes: Romans 8:27 Or holy ones 

Within the Orthodox Study Bible, Bishop Kallistos Ware states (paraphrased) that the Christian Church is a scriptural church and that Orthodoxy believes this as firmly if not more firmly than the Protestantism. (i). Interesting how this text uses this quote from Bishop Ware to contrast Orthodoxy with Protestantism as opposed to the Roman Catholic Church. 

My non-exhaustive take?

In contrast to some on the more fundamentalist wing of evangelicalism, that would often reason that the Orthodox Church is false Christianity, I, within the Reformed tradition, deduce with my limited (and now increasing) understanding of Orthodoxy, that indeed even with the importance of tradition, that scripture is taken as key and central within the Orthodox, Christian faith. Theological issues, between biblical evangelical, evangelical/Reformed and Protestant and Orthodoxy often have much to do with different interpretations of biblical scripture. This leads some to believe that one side is trusting in the scripture, more than the other. I will admit the extreme liberal wing of Protestantism has in many cases abandoned scripture in context as the final authority in spiritual matters; this can often be a sell-out of the gospel for modern secular worldviews, social causes, political causes, and being politically correct. There are those that call themselves Christians, within Protestantism and all Christian movements, that love the world and the world system, and attempt to mould the biblical God into a false reality.

Parked for work in Vancouver in October 2018

Bible Intro (2018), Canadian Bible Society, Toronto. 

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan. 

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House.

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.

SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books.

The Orthodox Study Bible: Introduction

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

I am firmly, through years of work on academic degrees, and years of blogging within theology, philosophy of religion and bible, and as well by prayer, within the Reformed theological umbrella.

However, I do find academically, the Orthodox tradition (Eastern Orthodox) theologically impressive and interesting. Admittedly as well, according to my adoption papers, paternally, my biological father was Irish Roman Catholic and maternally, my biological mother was Ukrainian Greek Orthodox.

Of course I have closer ties with my adoptive family heritage, which would include Reformed Churches. My views were academically accomplished by study and not by being tied to any European background.

This will be my latest book review.

The End (Of the Refuting Islam review)

The end

The book review ends:

WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers. 

I have been reviewing this text since October 18, 2017 and I think it has taken its course. This is the last related entry.

I will continue to review the Langer, philosophy text, and I am very much looking forward to purchasing an academic, Orthodox New Testament and Psalms with commentary, from my employer tomorrow and reviewing it on this website.

There is no interest on my part in joining the Orthodox Church, I am firmly Reformed, but I respect the Orthodox tradition and will contrast views with Reformed and Evangelical theology, in particular.

This new book is a beautiful red and a work of scholarship. We should learn a significant amount...

Chapter 17: Muhammad is a false prophet

On page 143, Mr. Wallace lists errors and contradictions made by the Prophet Muhammad:

A notable one

Cited

'Surah 5:69 says Christians have nothing to fear on the last day, but three verses later, in Surah 5: 72, Christian are going to hell.' (145).

I can reason that an explanation from scholarship could be that some Christians have nothing to fear and some Christians are going to hell.

Of course, those chosen by God and truly in Jesus Christ are saved through the applied atoning and resurrection work of Jesus Christ through faith by grace. (Ephesians 1-2).

Theologically, no true Christian is hellbound.

A regenerated (Titus 3) Christian is going to inherit the Kingdom of Heaven/God.

A merely and only cultural Christian is indeed, hellbound (barring regeneration).

Incidentally, years ago an Islamic teacher emailed me to inform me that if I did not repent of my Christianity I would be going to hell. I explained that my Christian faith, theology and philosophy was older than his Islamic faith and the Hebrew Bible and the New Testament were legitimately divinely inspired and that I had nothing to fear, but that his scripture was not authentically from God.

Chapter 18: The Sinking Qur'an

Wallace claims that the Qur'an was influenced by the devil, but the Qur'an is a poorly constructed work of fiction. (156).

May I add, a similar claim is made against the Book of Mormon by many within Christian and Biblical scholarship.

In regard to the Qur'an, I am certain this will be vigorously contended by Islamic scholarship.

Chapter 19: How does it end?

Wallace hopes for revival and repentance in the United States. (160). On page 161 a useful Glossary of Terms is provided, followed by end notes.

In the Chapter, Wallace correctly reaffirms the divine superiority of Jesus Christ as God-man (incarnate man) within the Trinity over the prophet Muhammad.

Overall, this text is a good academic reference in regard to Islam, even with the strong American, cultural, political and religious overtones which are generally not observed in texts that review religion. In other words, as a religious scholar, I would not include them in my work (s).

Key Muslim Objection to Christianity (Brief)

The book review continues:

WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.

Chapter 16: Muslims Tops Objections To Christianity

These objections provided by Mr. Wallace:

A key objection and his first objection noted:

'Christians and Jews have corrupted the bible and that it is no longer trustworthy.' (122).

Wallace counters that the Qur'an actually teaches:

1. Christians are to stand by their Scriptures (122).

Wallace cites

Surah 5: 68 (122).

2. There is no difference between the Qur'an and the Bible (122-123).

In the context of the Muslims being required to reverence (123).

Surah 2: 136 (123)

3. The Bible is inspired of God (123).

Surah 21: 7 (123).

4. The Scriptures will be kept from corruption. This includes the Bible (123).

Surah 15: 9 (123).

Surah 5: 48 (123).
---

These citations can be researched. But, of course an Islamic theological view that the Qur'an is the later more progressive scripture, will have Islamic theology negate the Bible and biblical theology where there is significant disagreement with the newer revelation.

The orthodox Christian position is that Islamic scripture, although it contains truth at points, is not inspired scripture in unity with the Gospel message.

My recent archived presentations in regard to Biblical manuscript evidence...

Trusting the Bible

Are the copies inspired?

New Testament text numbers

Lecture on New Testament manuscripts

UFOs (MPhil Edit)

UFO Sightings Daily

MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives 

Certainly, the historical figures in the Old and New Testaments who claimed to have witnessed miracles have to be considered when one evaluates an explanation for our Universe.

As J.D. Spiceland stated:

Christian faith is informed by the revelation of God to man in Scripture and in the mighty acts recorded there. . . .The continuing work of the church in the world may itself be viewed as evidence for the truth of the biblical concept of miracle. Spiceland (1996: 724).

A belief in the Christian God and Christ is not comparable to a belief in fictional Unicorns, or even UFOs or Atlantis I might add, for which their existence has been speculated but not proven. People and events are documented in sixty-six books of Scripture and other historical books. The Biblical books contain a consistent story of God’s work in humanity, and at times these books contain miracles.

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology 

SPICELAND, J.D. (1996) Miracles, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.