The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

Preface

While listening to a King James Version (KJV) of Colossians online, which is reasonably close in content to the New King James Version (NKJV) used by the Orthodox Study Bible; I reasoned it would be interesting to review some of the perspectives on Colossians, from Orthodoxy and work at a series of articles.

This while I have already been chipping away at reviewing various sections of the Orthodox Study Bible on my academic website. Again my perspective is within the Reformed tradition.

I will not promise that I will deal with the standard scholarly issues. As more usual than not, I tend to deal with what I find interesting and this is prayerfully as the Lord leads. As usual in a Blogger format, this project will be non-exhaustive. 

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

Author

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

Gnosticism

archive search gnosticism 

Edited from previous versions with some new material

R. MCL. Wilson in the ‘Gnosticism’ entry in A New Dictionary of Christian Theology notes it is the term used to describe a religious movement that existed during the early Christian era. The gnosis was considered a special knowledge of God and the nature of humanity. This gnosis would provide a person with the power to be free from negative cosmic forces. Wilson (1999: 226). 

Klein, Blomberg, and Hubbard explain within Introduction to Biblical Interpretation that although gnosticism existed in the first century, it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382). 

British Philosopher, Simon Blackburn, with the Oxford Dictionary of Philosophy defines Gnosis from the Greek meaning knowledge. The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159). In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism. Blackburn (1996: 159). 

Browning again from Oxford, but this time the Oxford Dictionary of the Bible, writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical, in context, my add) Christianity. Browning (1997: 151). 

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling. Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56). 

Edward Moore, author, St. Elias School of Orthodox Theology, Internet Encylopedia of Philosophy: A Peer-Reviewed Academic Resource 

Cited

'Gnosticism (after gnôsis, the Greek word for “knowledge” or “insight”) is the name given to a loosely organized religious and philosophical movement that flourished in the first and second centuries CE. The exact origin(s) of this school of thought cannot be traced, although it is possible to locate influences or sources as far back as the second and first centuries BCE, such as the early treatises of the Corpus Hermeticum, the Jewish Apocalyptic writings, and especially Platonic philosophy and the Hebrew Scriptures themselves.' (Edward Moore)

Edward Moore listed sources 

Dillon, John (1977). “Numenius of Apamea” in The Middle Platonists (Cornell University Press). 

Filoramo, Giovanni. A History of Gnosticism, tr. Anthony Alcock (Oxford: Blackwell Publishers 1990, 1992). 

Hegel, G.W.F. “The Gnostics” in Lectures on the History of Philosophy, vol 2. “Plato and the Platonists,” tr. E.S. Haldane and Frances H. Simson (University of Nebraska Press; Bison Books Edition 1995). 

Jonas, Hans (1958, 2001). The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity (Boston: Beacon Press). 

Layton, Bentley (1987). The Gnostic Scriptures (Doubleday: The Anchor Bible Reference Library). 

Plato. Laws, tr. Trevor J. Saunders, in Plato: Complete Works, ed. John M. Cooper (Indianapolis: Hackett Publishing 1997). 

Plato. Timaeus, tr. Donald J. Zeyl, in Plato: Complete Works. 

Plotinus. The Enneads, tr. A.H. Armstrong, in 7 volumes (Harvard: Loeb Classical Library 1966). 

Ricoeur, Paul. The Conflict of Interpretations (Northwestern University Press 1974). 

Rudolph, Kurt. Gnosis: The Nature and History of Gnosticism, tr. Robert McLachlan Wilson (Edinburgh: T. and T. Clark Ltd. 1984). 

Segal, Robert A. (ed.) The Gnostic Jung (Princeton University Press 1992).

Bible Hub 1108 gnósis 

Cited 

'Strong's Concordance 

gnósis: a knowing, knowledge 

Original Word: γνῶσις, εως, ἡ 

Part of Speech: Noun, Feminine Transliteration: gnósis 

Phonetic Spelling: (gno'-sis) 

Definition: a knowing, knowledge Usage: knowledge, doctrine, wisdom.' 

Bible Hub 1108 gnósis 

Englishman's Concordance

Cited

Colossians 2:3 N-GFS (Noun-Genitive, Feminine, Singular, my add)

GRK: σοφίας καὶ γνώσεως ἀπόκρυφοι (σοφίας of wisdom καὶ and γνώσεως of knowledge ἀπόκρυφοι hidden, my add using Marshall text)

NAS: the treasures of wisdom and knowledge.

KJV: of wisdom and knowledge.

INT: of wisdom and of knowledge hidden

References

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

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. 

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

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

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.

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.

Next related article, I will research and write more on the issue of the authorship of Colossians, where 'scholarly opinion is by no means unanimous on the point.' N.T. Wright page 31.

Gnosticism & Gnosis

Macintosh

Pondering on gnosticism and gnosis in regard to a recent entry on Pauline texts and locale; From the past I can put together PhD material and work from this website.

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

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

From the PhD:

Gnosticism

R. MCL. Wilson in ‘Gnosticism’ notes it is the term used to describe a religious movement that existed during the early Christian era. The gnosis was considered a special knowledge of God and the nature of humanity. This gnosis would provide a person with the power to be free from negative cosmic forces. Wilson (1999: 226).

Klein, Blomberg, and Hubbard explain that although gnosticism existed in the first century it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).

Gnosis

November 2014

Blackburn defines Gnosis from the Greek meaning knowledge. The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159). In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism. Blackburn (1996: 159).

Browning writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical my add) Christianity. Browning (1997: 151). 

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling; I John may, for example be attempting to answer and refute gnostic understandings. Pocket Dictionary (1999: 56). Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56).

In I John 2: 22, Jesus is the Christ and whomever denies this is the antichrist. The Father and the Son being denied. Also verse 23. Jesus was both perfect human being and was and is infinite, eternal God. He was not simply spiritual, but took upon himself human physical nature in the incarnation. He was and is, infinite, eternal God, as God the Son within the trinity, now with a resurrected glorified physical human nature as well as spiritual nature as the Gospels, Acts, I Corinthians 15 and Revelation document, as examples.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

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

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

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

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

The Orthodox Study Bible: Jude Preface

The Orthodox Study Bible: Jude Preface

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

Author

The Orthodox text documents that Jude was the brother of Jesus (Mathew 13: 55 and Mark 6: 3) and was a relative of Jesus Christ. (583). Jude is considered the author of the Epistle of Jude. (583). Jude is the brother of James, the author of James, and this is not the same James that was one of the twelve apostles.(583). In other words, not James the brother of John.

Book of Jude commenter David F. Payne explains that there is a traditional view, widely held, that Jude was the brother of James, both sons of Mary and Joseph, therefore half-brother of Jesus Christ. Payne (1986: 1590). 

Date

The text states that 60-80 AD seems reasonable. (583). Many scholars, reason the text was written in the 60s or 70s AD. Payne states 70s to 80s AD for the date of writing. Payne (1986: 1590). Payne reasons that the free use of  a non-canonical text (such as Enoch) points to a first-century date. Payne (1986: 1590). Robert Gundry, lists the date as 60s or 70s A.D. (1981: 364).

It is opined that oral tradition has already established basic doctrines in the Church (verse 3). (583). 

Jude verse 3: New American Standard Bible (NASB)

3 Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith that was once for all time handed down to the [a]saints.  Footnotes a) Jude 1:3 Lit holy ones; i.e., God’s people

The teaching of the Apostles is described as being in the past, verses 17-18). (583).

Jude verses 17-18 New American Standard Bible (NASB)

17 But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, 18 that they were saying to you, “In the last time there will be mockers, following after their own ungodly lusts.”

Major Theme

The text explains that the Book of Jude 'is a polemic directed against false teachers within the Church.' (583). The theme is similar to that of 2 Peter. (583). The text was designed to counter particular heretical theologies and philosophical views that arose in the Church. Payne (1986: 1590). 

Background Information

In regards to the canonicity, the text states that Jude was not accepted as Scripture by some  as it refers to pseudepigraphal books, such as the Book of Enoch. (583). But this practice is not ruled out in a New Testament context. The Book of Jude was eventually accepted as canonical due to its antiquity and because the text was respected within the Church. (583).

Gnosticism

The heresy may have been gnosticism. (583). This religious system valued the immaterial and rejected the material. (583). This is an unbiblical philosophy. 

Antinomianism was one manifestation and was connected to Gnostic thought. Matter was viewed as evil and in contrast, all spiritual was considered good. Payne (1986: 1590). Payne states that this led to cultivated spiritual lives and misdeeds of the physical nature. Payne (1986: 1590). 

R. MCL. Wilson states gnosticism describes an early religious movement that placed special emphasis upon knowledge (Greek: gnosis) (γνῶσις, my add) of God and the nature and eventual destiny of humanity. Knowledge was needed to liberate the soul from cosmic forces. Wilson (1999: 226). Wilson in ‘Gnosticism’ notes it is the term used to describe a religious movement that existed during the early Christian era. The gnosis was considered a special knowledge of God and the nature of humanity. This gnosis would provide a person with the power to be free from negative cosmic forces. Wilson (1999: 226). Klein, Blomberg, and Hubbard explain that although gnosticism existed in the first century it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).

Gnosis from the Greek meaning knowledge. The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159). In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism. Blackburn (1996: 159). 

Browning writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical my add) Christianity. Browning (1997: 151). Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling; I John may, for example be attempting to answer and refute gnostic understandings. Pocket Dictionary (1999: 56). Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56).

archives gnosticism

Bible Hub 

γνῶσις, εως, ἡ (Strong: 1108)

Cited 

gnósis: a knowing, knowledge 

Original Word: γνῶσις, εως, ἡ

Brief comments

For me, gnosticism is obviously, biblically, theologically and philosophically false. Angelic spiritual entities have been corrupted by rebellion against God (Genesis 3, the serpent, Satan, also Revelation 12: 9). Fallen angels, not material entities, fell before humanity did, which is both body and spirit.

Revelation 12:9 New American Standard Bible (NASB)

9 And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole [a]world; he was thrown down to the earth, and his angels were thrown down with him. Footnotes Revelation 12:9 Lit inhabited earth

Within the applied atoning and resurrection work of Jesus Christ, regenerated, believing (John 3, Titus 3, 1 Peter) humanity in spiritual, material, wholeness, is sanctified, perfected and resurrected (1 Corinthians 15) within the eventual culminated Kingdom of God (2 Peter 3, Revelation 20-22).

BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

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

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

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

FEE, GORDON D. (1987) The First Epistle To The Corinthians, Grand Rapids, William B. Eerdmans Publishing Company.

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

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.

HOCKING, DAVID (2014) The Book of Revelation, Tustin, California, HFT Publications. 

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

MARSH, PAUL, W. (1986) ‘1 Corinthians’, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

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

ORR, R.W. (1986) 'The Letters of John' in The International Bible Commentary, Grand Rapids, Zondervan.

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

PAYNE. DAVID F.(1986) ‘2 Peter’, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

 

Pauline Texts: Location II (Non-exhaustive)

Italy: People & Countries, Facebook

Pauline Texts: Location II (Non-exhaustive)

Previously

January 8

Continued

First Thessalonians 

Dates (Earliest Pauline works with Galatians)

1 Thessalonians,  Robert Gundry, 50-51 A.D. (page 364).

2 Thessalonians,  Robert Gundry, 50-51 A.D. (page 364).

Galatians, Robert Gundry, 49 A.D. (page 364).

F. Roy Coad, 48-49 A.D. (page 1416).

Paul wrote the letter from Corinth. Dunnett (42).

Second Thessalonians

Corinth. Dunnett (42).

Galatians

Corinth. Dunnett (55).

Prison Epistles

Ephesians
Philippians
Colossians
Philimon

Likely, Rome.

Biblica

Cited

'That Colossians is a genuine letter of Paul (1:1) is usually not disputed. In the early church, all who speak on the subject of authorship ascribe it to Paul. In the 19th century, however, some thought that the heresy refuted in ch. 2 was second-century Gnosticism. But a careful analysis of ch. 2 shows that the heresy referred to there is noticeably less developed than the Gnosticism of leading Gnostic teachers of the second and third centuries. Also, the seeds of what later became the full-blown Gnosticism of the second century were present in the first century and already making inroads into the churches.

Consequently, it is not necessary to date Colossians in the second century at a time too late for Paul to have written the letter. Instead, it is to be dated during Paul’s first imprisonment in Rome, where he spent at least two years under house arrest (see Ac 28:16–31). Some have argued that Paul wrote Colossians from Ephesus or Caesarea, but most of the evidence favors Rome as the place where Paul penned all the Prison Letters (Ephesians, Colossians, Philippians and Philemon). Colossians should be dated c. a.d. 60, in the same year as Ephesians and Philemon (see chart, p. 2261).'
---

Pastoral Epistles

First Timothy
Second Timothy
Titus

Debated locations.

Bible Hub.com: Pastoral Epistles

Cited

Schaff

pp.327-329.

Cited

'The Pauline Authorship.

'There never was a serious doubt as to the Pauline authorship of these Epistles till the nineteenth century, except among a few Gnostics in the second century.'

Cited

'But there are certain internal difficulties which have induced a number of modern critics to assign them all, or at least First Timothy, to a post-Pauline or pseudo-Pauline writer, who either changed and adapted Pauline originals to a later state of the church, or fabricated the whole in the interest of Catholic orthodoxy. In either case, the writer is credited with the best intentions and must not be judged according to the modern standard of literary honesty and literary property.'

Browning opines that the balance of evidence is that the Pastoral Epistles are pseudonymous. (184). As in supposed to be written under a false name.

Cited

Schaff:

'The objections against the Pauline authorship deserve serious consideration, and are as follows: (1) The impossibility of locating these Epistles in the recorded life of Paul; (2) the Gnostic heresy opposed; (3) the ecclesiastical organization implied; (4) the peculiarities of style and temper. If they are not genuine, Second Timothy must be the oldest, as it is least liable to these objections, and First Timothy and Titus are supposed to represent a later development. [1196]'

Cited

'The Pastoral Epistles, like Colossians, oppose the Gnostic heresy (gnosis pseudonumos,1 Tim.6:20) which arose in Asia Minor during his first Roman captivity, and appears more fully developed in Cerinthus, the contemporary of John. This was acknowledged by the early Fathers, Irenaeus and Tertullian, who used these very Epistles as Pauline testimonies against the Gnosticism of their day.'

Cited

'In conclusion, while we cannot be blind to certain difficulties, and may not be able, from want of knowledge of the precise situation of the writer, satisfactorily to explain them, we must insist that the prevailing evidence is in favor of the genuineness of these Epistles....'

Gnosticism may have very well been discussed in Colossians:

Colossians 2:16-19

New American Standard Bible (NASB)

16 Therefore no one is to [a]act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath [b]day— 17 things which are a mere shadow of what is to come; but the [c]substance [d]belongs to Christ. 18 Let no one keep [e]defrauding you of your prize by delighting in [f]self-abasement and the worship of the angels, [g]taking his stand on visions he has seen, [h]inflated without cause by his fleshly mind, 19 and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and [i]ligaments, grows with a growth [j]which is from God.

Oxford Biblical Studies Online

Browning

Cited

'Although Gnosticism was most fully manifest in the 2nd cent. CE, traces of it are already evident earlier, and some detect it as the false teaching which the epistle to the Colossians seems to reflect. '

'Along with visionary experiences Gnostics promoted an extreme asceticism and distrust of the material world, so that some scholars regard the epistle’s discouragement of self-abasement and the worship of angels (Col. 2: 18) and the concept of pleroma (Col. 1: 19) as references to Gnosticism. '

Some within scholarship suggest that the views of Judaizers may have been the Colossian heresy.

Possibly a combination of early Gnosticism and forms of Judaism?
---

I have noted previously on my websites that the Apostle Paul may have used a scribe (s) to write some of his later works. This would maintain the texts as obviously humanly different, but also Pauline and reasonably, inspired Scripture.

BIBLICA (2018) Colossians, Colorado Springs.
Biblica. https://www.biblica.com/resources/scholar-notes/niv-study-bible/intro-to-colossians/

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

COAD, F. ROY (1986) 'Galatians' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

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

SCHAFF,  PHILLIP (1882((2018) History of the Christian Church, Volume I,union Theological Seminary, New York. http://biblehub.com/library/schaff/history_of_the_christian_church_volume_i/section_99_the_pastoral_epistles.htm

The Orthodox Study Bible: Gnosticism

The Orthodox Study Bible: Gnosticism

This book review continues...

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

Glossary: Reverend John W. Morris, PhD

Gnosticism

Cited

'A very complex ancient heresy that was manifested in many different forms and beliefs. The Gnostics taught that Christ has imparted secret knowledge, "gnosis" to a select few, who in turn transmitted hidden truths to an elite. Central to Gnosticism is the denial of the goodness of matter, leading to the denial of the reality of the Incarnation of the Son of God and of His bodily Resurrection. Several schools of Gnosticism taught that salvation consisted of liberation from the physical body and growth to a hidden, non-physical, spiritual level of existence. Orthodoxy has always rejected Gnosticism, teaching that the world and man were created good and will be redeemed in Christ and transformed at the end of this age...'(799).

Agreed. The salvific work of the atoning and resurrection work, of God the Son, Jesus Christ, applied to believers through regeneration (John 3, Titus 3) and by grace through faith (Ephesians 2, Romans, Galatians, Hebrews as examples); documents both the physical and spiritual nature of sin, salvation and the culminated Kingdom of God. Salvation is biblically and theologically, reasonably and certainly not a non-physical concept. It is both a physical and spiritual salvific work, leading to the eventual resurrection of believers (1 Corinthians 15, Revelation 20-22) in a restored, culminated Kingdom of God.

Biblical considerations

Example from Hebrews 7: 26-27 New American Standard Version (NASB) 

26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens; 27 who has no daily need, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because He did this once for all time when He offered up Himself.

A physical death of atonement, being forsaken by God the Father on the cross from Matthew 27:46 and Mark 15:34, also includes Jesus Christ as a human being, being spiritually, separated from God the Father for the first time. 

John Piper 

Cited 

"My God, my God, why have you forsaken me?” Those terrifying words occur in two Gospels — Matthew 27:46 and Mark 15:34 — as Jesus is hanging on the cross near death. “Jesus seems to have known that the whole of Psalm 22, in some way or other, was about him.”

It says, “About the ninth hour Jesus cried out with a loud voice,” — Amazing. How did he have any strength to do it with a loud voice? — “Eli, Eli, lema sabachthani?” — the Aramaic form — “that is, 'My God, my God, why have you forsaken me?’” (Matthew 27:46). 

Now, one very important fact to remember is that these words are the exact first words of Psalm 22. And that is important because Jesus seems to have known that the whole psalm, in some way or other, was about him.

Cited 

The judgment was to have God the Father pour out his wrath, and instead of pouring it out on us, he pours it out on him. That necessarily involves a kind of abandonment. That is what wrath means. He gave him up to suffer the weight of all the sins of all of his people and the judgment for those sins. 

We cannot begin to fathom all that this would mean between the Father and the Son. To be forsaken by God is the cry of the damned, and he was damned for us. So he used these words because there was a real forsakenness. 

From Pastor John MacArthur: The MacArthur New Testament Commentary on Matthew 27 

Cited 

At that time Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” As Matthew explains, the Hebrew Eli (Mark uses the Aramaic form, “Eloi,” 15:34) means, My God, and lama sabachthani means, Why hast Thou forsaken Me? 

Because Jesus was quoting the well-known Psalm 22, there could have been little doubt in the minds of those who were standing there as to what Jesus was saying. They had been taunting Him with His claim to be God’s Son (v. 43), and an appeal for divine help would have been expected. Their saying, “This man is calling for Elijah,” was not conjecture about what He said but was simply an extension of their cruel, cynical mockery. 

In this unique and strange miracle, Jesus was crying out in anguish because of the separation He now experienced from His heavenly Father for the first and only time in all of eternity. It is the only time of which we have record that Jesus did not address God as Father. Because the Son had taken sin upon Himself, the Father turned His back.

γνῶσις

Bible Hub 

Cited 

Strong's 

Concordance gnósis: a knowing, knowledge 

Original Word: γνῶσις, εως, ἡ 

Part of Speech: Noun, Feminine 

Transliteration: gnósis 

Phonetic Spelling: (gno'-sis) 

Definition: a knowing, knowledge Usage: knowledge, doctrine, wisdom.

Cited 

["Gnosticism" is literally, "the cult based on having special, personal knowledge" (1108 /gnṓsis).] 

STRONG, J. (1890)(1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

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

Archived: gnosticism

The Orthodox Study Bible: Brief on Colossians-Author/Paul as Author

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

Preface

This is the third article within this non-exhaustive Colossians review. There are several reviews of this scholarly book and bible, overall, on this website from my Reformed, non-Orthodoxy, perspective.

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

Author/Authorship

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

Reading the text

I began recently listening to Colossians online, the King James Version (KJV), which I realize is similar, but not identical to New King James Version (NKJV) bible that is used by this Orthodoxy text. I then read the biblical text and consulted scholarship, some of which is cited within the articles linked below.

While submitting to the credentials of modern scholarship, as N.T. Wright documents the issue of authorship is debated. Wright explains that 'scholarly opinion is by no means unanimous on the point.' (31). He further opines that 'There is not even agreement on where the weight of argument must lie if the issue is to be settled.' (31). As noted previously in this series, Pauline authorship is not essential for Colossians to be within the biblical canon with the historical and present Christian Community. Pauline authorship is not a significant, emotional, position for me as a scholar, to be clear.

To me a plain reading, and consulting scholarship, demonstrates that the Apostle Paul is reasonably, historically, considered the author, in agreement with the Orthodox Study Bible. 

Biblegateway: Colossians NKJV

Colossians 1: 1

Citing for emphasis 

1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,

Colossians 1: 23

23 if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.

'I, Paul'

Colossians 4: 18 1

18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

(See previous two related articles, linked) 

Colossians itself, indicates that Paul used a scribe to write most of Colossians.

Wednesday, August 11, 2021 The Orthodox Study Bible: Brief on Colossians-Author/Authorship 

Monday, August 09, 2021 The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

I reason the Holy Spirit could inspire the Apostle Paul to write/dictate inspired, inerrant, scripture and allow the scribe, as there apparently was one in this case, to use his/her wording, in agreement with the Holy Spirit guided thoughts of the Apostle Paul. 

Paul was inspired by the Holy Spirit to provide Gospel, doctrine and biblical theology. I deduce, Paul is not necessarily informing a scribe, of every single Koine Greek word used. Although Paul would of course sanction the finished letter. I am reasoning out, non-dogmatically, how this process may have worked.

Reasonably, it is the Apostle Paul and not someone, within the Christian Community, claiming to be Paul as author. The text states it is the Apostle Paul and Timothy.  I have no better reason (s) to think it is someone claiming to be Paul on behalf of the Apostle. 

Colossians 4: 18 

18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

Briefly: Paul not as author

Wright does explain that 'there are several details of verbal usage which make Colossians stand out just a little from the undoubted Pauline letters.' (32). The style of Colossians is not the same as Romans and Galatians. (32). But to paraphrase Wright, the Apostle Paul did have one universal style of writing for his New Testament letters. (32).

Ashby explains that critics have two main arguments against Pauline authorship. (1452). 

1. The book's discussion of the Gnostic heresy which Paul critiqued negatively was actually a second and not first century issue. (32). But, Ashby dismisses this as a serious objection, as Paul was disagreeing with an early form of Gnosticism/gnosticism, (or perhaps gnostic thought) not the more developed version of the later period. (32). 

Again as mentioned earlier in the series: Klein, Blomberg, and Hubbard explain within Introduction to Biblical Interpretation that although gnosticism existed in the first century, it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).

Browning again the Oxford Dictionary of the Bible, writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical, in context, my add) Christianity. Browning (1997: 151).

Ashby comments on the second objection... 

2. Mentions that there are changes in 'vocabulary and style' (in basic agreement with Wright) compared to other Pauline texts. (1452). But this is because Paul is 'adopting the very catch-words of his opponents.' (1452). This in agreement with Orthodoxy and this study bible under review, quoting it again...Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

References 

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

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. 

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

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan. 

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

The Greek New Testament (1993) Stuttgart, United Bible Societies.

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

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids. 

Greek New Testament (scan)

Bible Hub: Colossians 4: 18

Colossians 4: 18

There is some textual disagreement. But all versions from my scan note paulou here is writing by his own hand. My 'The Greek New Testament' is also in basic agreement (696).

(The greeting (in the) own hand Paul)

o aspasmoV th emh ceiri paulou

Brief on Jude & False Teachers

A free booklet provided by my employer, the Canadian Bible Society, @ Cafe Logos, 1207 Kingsway.

The Danger of False Teachers (2011), Bill Crowder, RBC Ministries, Grand Rapids.

Brief review:

The booklet prefaces on page 5 explaining that the first century Roman world resembled the religious pluralism of the 21st century, with numerous gods and various religious groups. (5).

Gnosticism was a philosophy influencing some within the Christian Church. The name comes from the Greek gnosis, meaning knowledge. (5). This philosophy presents this gnosis as hidden knowledge. (5).

Bible Hub

γνῶσις, εως, ἡ (Strong: 1108)

The booklet explains three problematic issues with Gnosticism and Christianity...

Gnosticism:

1. Claimed secret, hidden knowledge, in contrast to the gospel, which was publicly declared. (6).

I will add that the Hebrew Bible and New Testament were also scripturally revealed as religious documentation and  religious history. (6).

2. Provided its adherents a license to sin, as it emphasized the spiritual and deemphasized
the physical. (6).

3. Viewed Jesus Christ as more of an angelic figure than as God the Son, within the Trinity. (6).

The nature and dangers of false teaching and false teachers is reasonably presented in a small booklet using biblical history and biblical theology.

---

From this website archives

Book of Jude commenter David F. Payne explains that there is a traditional view, widely held, that Jude was the brother of James, both sons of Mary and Joseph, therefore half-brother of Jesus Christ. Payne (1986: 1590). Many scholars, reason the text was written in the 60s or 70s AD. Payne states 70s to 80s AD. Payne (1986: 1590).

Payne reasons that the free use of non-canonical text (such as Enoch) points to a first-century date. Payne (1986: 1590). The text was designed to counter particular heretical theologies and philosophical views that arose in the Church. Payne (1986: 1590).

Antinomianism was one manifestation and was connected to Gnostic thought. Matter was viewed as evil and in contrast, all spiritual was considered good. Payne (1986: 1590). Payne states that this led to cultivated spiritual lives and misdeeds of the physical nature. Payne (1986: 1590).

Gnosticism describes an early religious movement that placed special emphasis upon knowledge (Greek: gnosis) of God and the nature and eventual destiny of humanity. Knowledge was needed to liberate the soul from cosmic forces. Wilson (1999: 226).

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

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

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

Gnosis

Hohenschwangau Castle, Bavaria, Germany-Facebook

Blackburn

Gnosis from the Greek meaning knowledge

The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159).

In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism.  Blackburn (1996: 159).

Browning writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical my add) Christianity. Browning (1997: 151).

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling; I John may, for example be attempting to answer and refute gnostic understandings. Pocket Dictionary (1999: 56).

Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56).

In I John 2: 22, Jesus is the Christ and whomever denies this is the antichrist. The Father and the Son being denied. Also verse 23.

Jesus was both perfect human being and was and is infinite, eternal God. He was not simply spiritual, but took upon himself human physical nature in the incarnation. He was and is, infinite, eternal God, as God the Son within the trinity, now with a resurrected glorified physical human nature as well as spiritual nature as the Gospels, Acts, I Corinthians 15 and Revelation document.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

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

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

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

Preface

Previously

Monday, August 09, 2021 The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism archive search gnosticism 

This is the second article within this Colossians review. There are several reviews of this scholarly book and bible, overall, on this website from my Reformed, non-Orthodoxy, perspective.

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

Author/Authorship

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

N.T. Wright

On the issue of the authorship of Colossians, Wright explains that 'scholarly opinion is by no means unanimous on the point.' (31). He further opines that 'There is not even agreement on where the weight of argument must lie if the issue is to be settled.' (31). 

More from N.T. Wright in the next related article...

Wales

From my own academic background, I can opine that biblical and academic schools of thought develop and some followers within these schools of thought become rather dogmatic in his/her position. After finishing my MPhil research thesis only degree at the University of Wales, Bangor, now Bangor University, after a few months, I moved on to the University of Wales, Lampeter, now the University of Wales, Trinity Saint David (UWTSD), Lampeter campus, for my PhD research thesis only degree studies. Now to be clear, UWTSD was at the time very highly rated in the United Kingdom specifically for PhD thesis research in Theology. My work was equally within the academic disciples of Theology and Philosophy of Religion.

I have mentioned in my website work in the archives, how at the first meeting in 2004 at the Lampeter campus, in my mind, I was the only philosophical theologian/philosopher of religion in the entire group. From my theological perspective, as a group they seemed to be biblical scholars and some might have been biblical theologians, secondarily. Admittedly, they had academic credentials I did not have, and vice-versa. But, when I gave my short lecture on problems of evil, theodicy, free will and determinism, I faced many blank stares, and was instead asked questions in regards to biblical interpretation.

One kind PhD student from our group, was nice to enough to host me at Lampeter and opined that the Apostle Paul, definitely (rather dogmatically) did not write certain New Testament books accredited to him. All these texts, he stated (paraphrased) were inspired through God the Holy Spirit and still scripture, but written by an unknown associate (s) of Paul and credited to Paul. 

I opined, submitting to his scholarship in this area, that there was of course debate in regards to author and authorship, and that it could in some cases, be a scribe writing on behalf of the Apostle Paul. Paul is documented to have eye issues within the New Testament. 

Dr. Mike Bagwell

GALATIANS … PAUL’S EYES! July 24, 2018 by Dr. Mike Bagwell 

Cited 

'(We think Paul seldom wrote with his own hand … after this eye disease reached its peak! His huge Epistle to the Romans, by ancient letter standards, was written by another hand, though Paul dictated the words! “I Tertius, who wrote this epistle, salute you in the Lord.” Romans 16:22, in the Epistle’s very last paragraph! This Tertius must have been a “hired” scribe.)

(And even here in Galatians, when Paul “signs” this Letter at its end … he is forced to write in very large letters! Again evidence of failing sight! “Ye see how large a letter I have written unto you with mine own hand.” Galatians 6:12, the “letters of the alphabet being discussed, not the length of the Galatian “Letter,” which is relatively short by Paul’s standards.)'

---

From the New King James Version (NKJV) which is used by the Orthodox Study Bible

Romans 16:22

22 I, Tertius, who wrote this epistle, greet you in the Lord.

Galatians 6:11 

11 See with what large letters I have written to you with my own hand! 

Reasonably from the two New Testament examples provided by Dr. Bagwell, the Apostle Paul at times, at least, used a scribe or scribes. Certainly this must be considered in evaluating authorship.

Felix Just S.J, PhD (1999-2002, 2012)

Catholic Resources: The Deutero-Pauline Letters by Felix Just, S.J., Ph.D. 

Cited

'The seven “Undisputed Letters” (a.k.a. the “Authentic Pauline Letters”). These can be put into three subgroups chronologically: 

The Earliest Letter (ca. 50-51 AD): 1 Thessalonians 

The Middle Letters (mid 50's): 1 Corinthians, 2 Corinthians, Philippians, Philemon, Galatians 

The Latest Letter (ca. 57-58 AD): Romans About 95-99% of scholars today agree that all of these letters were actually written by Paul himself.' 

Cited 

'The six “Disputed Letters” (a.k.a. the “Deutero-Pauline Epistles”). 

For two of these, the scholarly divide is about 50/50 (that is, about 50% of scholars think they were written by Paul himself, while the other 50% think they are “pseudepigraphic” or written later by a follower of Paul): 

If 2 Thessalonians is authentic, Paul probably wrote it soon after 1 Thess (in order to correct some misunderstandings caused by 1 Thess itself), since it is so similar in form and content to 1 Thess.

If Colossians is authentic, Paul probably wrote it near the end of his life (after spending several years in prison), since the theology expressed in it is rather different from Paul's earlier letters. 

If either or both of these letters are pseudepigraphic, then they were probably written in the last few decades of the first Christian century. 

For the other four letters, about 80% of scholars think they were not written by Paul himself, but by one of his followers after his death: Ephesians is almost definitely a later expansion of Colossians, since they are so similar in structure and theology, but quite different from Paul's earlier letters; 

Ephesians was probably written to serve as a “cover letter” for an early collection of Pauline letters.

The Pastoral Epistles (1 Timothy, 2 Timothy, Titus) were most likely written late in the first century by some member(s) of the “Pauline School” who wanted to adapt his teachings to changing circumstances. 

Note: Judging a particular letter to be pseudepigraphic does not mean that it is any less valuable than the other letters, but only that it was written later by someone other than Paul.

All thirteen of the letters attributed to Paul are still considered “canonical”; all of them are still part of the Holy Bible and foundational for the Christian Church. 

Distinguishing the letters based on actual authorship, however, allows scholars to see more clearly the development of early Christian theology and practice. 

The so-called Epistle to the Hebrews is definitely not written by Paul, and is not even explicitly attributed to him. 

For centuries, many Christians counted it as the fourteenth work in the Pauline corpus, mainly because the epistolary ending mentions Timothy, Paul's closest associate (see Heb 13:23). 

However, contrary to all other letters and epistles, the opening of Hebrews does not name its author at all. 

In literary genre, therefore, Hebrews is not really a “letter”; rather, it is a “homily” (a scripture-based sermon).'

Colossians Bibliography from Felix Just S.J, PhD (1999-2002, 2012)

Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997. - "Letter to the Colossians" (pp. 599-619), "Epistle (Letter) to the Ephesians" (620-637)

MacDonald, Margaret Y. Colossians and Ephesians. Sacra Pagina 17. Collegeville, MN: Liturgical. Press, 2000. 

Schnackenburg, Rudolf. The Epistle to the Ephesians. Edinburgh: Clark, 1991. 

Lincoln, Andrew T. Ephesians. Word Biblical Commentary. Dallas: Word, 1990. 

Lohse, Eduard. Colossians and Philemon: A Commentary on the Epistles to the Colossians and to Philemon. Hermeneia Commentary. Philadelphia: Fortress Press, 1971.

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Tuesday, March 19, 2013 Chronology Of New Testament Books

Wednesday, September 13, 2017 Canon (Non-exhaustive)

New Testament Books in Chronological Order: Grace Fellowship Church

Evangelical and conservative pastors and scholars will tend to view Pauline authorship as legitimate for all the New Testament books concerned. The Grace Fellowship Church link cites GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

Referencing the disputed texts with dates provided....

2 Thessalonians 50-51 Paul 

Colossians 61-62 Paul 

Ephesians 61-62 Paul

1 Timothy 63-64 Paul 

Titus 63-64 Paul 

2 Timothy 65 Paul

Canonicity within the Christian Church, the twenty-seven books contains the same basic Gospel and theology. Contrary texts have been weeded out by Church Fathers. This is why I can be in basic agreement with my colleague from Wales and the Catholic source that wrote:

'All thirteen of the letters attributed to Paul are still considered “canonical”; all of them are still part of the Holy Bible and foundational for the Christian Church. '

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To be continued...

References

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

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.

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

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

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.

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.

Edited 20260131

Jude (Non-Exhaustive)

Barcelona-trekearth

Barcelona-trekearth

Book of Jude commenter David F. Payne explains that there is a traditional view, widely held, that Jude was the brother of James, both sons of Mary and Joseph, therefore half-brother of Jesus Christ. Payne (1986: 1590).

Many scholars, reason the text was written in the 60s or 70s AD.

Payne states 70s to 80s AD. Payne (1986: 1590). Payne reasons that the free use of non-canonical text (such as Enoch) points to a first-century date. Payne (1986: 1590).

The text was designed to counter particular heretical theologies and philosophical views that arose in the Church. Payne (1986: 1590). Antinomianism was one manifestation and was connected to Gnostic thought. Matter was viewed as evil and in contrast, all spiritual was considered good. Payne (1986: 1590). Payne states that this led to cultivated spiritual lives and misdeeds of the physical nature. Payne (1986: 1590).

Gnosticism describes an early religious movement that placed special emphasis upon knowledge (Greek: gnosis) of God and the nature and eventual destiny of humanity. Knowledge was needed to liberate the soul from cosmic forces. Wilson (1999: 226).

Jude (New American Standard Bible)

4 For certain persons have crept in unnoticed, those who were long beforehand [d]marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.

Payne notes these are pseudo-Christians that deny the Lord Jesus Christ. I agree, and have always held the view since reviewing the text, but it was strengthened by reading the text over and through several audio listens.

This is in contrast to other texts in the New Testament discussed on my blogs which from a Biblical and Reformed perspective may not so much be discussing lack of belief, but lack of repentance and works in salvation, such as 1 Corinthians 3, Hebrews 6, James 2, and 2 Peter 3.

Jude is more similar in context to 2 Peter 2, and Payne makes this connection as well in a discussion of false prophets/pseudo believers. Payne (1986: 1590).

Jude (Continued)

5 Now I desire to remind you, though you know all things once for all, that [e]the Lord, after saving a people out of the land of Egypt, [f]subsequently destroyed those who did not believe. 6 And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day, 7 just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after [g]strange flesh, are exhibited as an [h]example in undergoing the punishment of eternal fire. 8 Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile [i]angelic majesties. 9 But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke you!” 10 But these men revile the things which they do not understand; and the things which they know by instinct, like unreasoning animals, by these things they are [j]destroyed. 11 Woe to them! For they have gone the way of Cain, and for pay [k]they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah. 12 These are the men who are [l]hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, [m]doubly dead, uprooted; 13 wild waves of the sea, casting up their own [n]shame like foam; wandering stars, for whom the [o]black darkness has been reserved forever. 14 It was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, “Behold, the Lord came with [p]many thousands of His holy ones, 15 to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.” 16 These are grumblers, finding fault, following after their own lusts; [q]they speak arrogantly, flattering people for the sake of gaining an advantage.

Groups outlined had previously had favour with God and no longer did because of presuming what was not theirs, lack of faith, immorality. These include those the Lord brought out of Egypt that did not believe and were destroyed. The angels that did not believe, these apparently are fallen angels. and then Jude mentions Sodom and Gomorrah as does 2 Peter.

Everlasting hell the end existence for such as verse seven alludes.

Verse six is quite interesting. Payne explains that the Greek word 'positions' can be translated 'dominion' and so domain would convey the idea of position and status. Payne (1986: 1590).

Bauer writes that the angels, fallen angels in context abandoned their own dwelling/habitation (oikhthrion ). Bauer (1979: 557).

Now they are kept under eternal (everlasting) bonds (desmoiV). Bauer states in the context of Jude 6 it relates to bonds or fetters. Bauer (1979: 176). I agree with Erickson's theological critique that although fallen angels are cast into 'gloom' (zofon) Erickson (1994: 447), that they still have freedom to do evil works. In other words, he mentions the theory that there are two classes of demons, some chained up and some not, but it seems more likely that all demonic beings have been cast out of heaven and have access to the earthly realm and a realm of darkness.

It is the same realm as 'Hades' in Luke 16 where unbelieving human beings reside? That is a subject for speculation, but all outside of Christ, human and angelic, ultimately reside in the metaphorically, symbolically described lake of fire in Revelation 20.

Byzantine Majority Verse 6
aggelouV te touV mh thrhsantaV thn eautwn archn alla apolipontaV to idion oikhthrion eiV krisin megalhV hmeraV desmoiV aidioiV upo zofon tethrhken

BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

DAVIES, BRIAN (1999) ‘Antinomianism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

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

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

PAYNE. DAVID F.(1986) Jude, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

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

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

Irenaeus and John Hick (PhD Edit)

Irenaeus and John Hick (PhD Edit)

Preface

Photo: Notre-Dame, Lyon France (trekearth)

Irenaeus was a Priest in Lyon, France

Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD

A section from my PhD thesis. Slight edits and revision on 20251206.

Irenaeus

It is widely accepted that Hick is writing a theodicy within the Irenean tradition.[1] To Hick, Irenaeus believed God’s creation of humanity was the initial stage in a process that would lead to persons ultimately possessing the likeness of God.[2] Hick quotes Irenaeus in Against Heresies where humanity, in its original state is called immature.[3] Irenaeus (c 175-185)(2005) in Against Heresies deduces that God could have made humanity originally perfect, but the newness and immaturity of his actual creation made it impossible to grant.[4]

In Proof of Apostolic Preaching (c185)(2005), Irenaeus notes that human beings were as children in the beginning and were easily led astray by the deceiver.[5] A child as such is immature and needs to grow towards perfection.[6] Hick agrees with these concepts and suggests that the approach of Irenaeus is a rejection of the Augustinian idea of a fall in which human beings are viewed as morally perfect beings who rebelled against God.[7] Instead, humanity in a child-like way wandered away from the rule of their creator in a rather innocent fashion.[8] According to Hick, for Irenaeus the breaking away of God’s children from their creator was not so much a crime, but a youthful error,[9] and Hick views this process as a divinely appointed situation for human beings to develop towards the ultimate likeness of God.[10]

It seems clear that Hick and Irenaeus are in agreement that original humanity was spiritually and morally immature.[11] There does, however, appear in Ireneaus’ writings the idea of a loss of moral right standing with God due to an initial disobedience. Irenaeus (c.175-185)(1998) writes, that the disobedience of one man caused many to become sinners and forfeit life, so it was needed for one man to justify and provide salvation to all.[12] This seems to support the possibility Irenaeus believed in original sin that occurred as human beings disobeyed God for the first time.[13] Original sin historically views persons as being born alienated from God,[14] assuming that the sin nature of the literal and historical Adam and Eve has spread to all descendents.[15] Calvin reasonably claims solidarity with Augustine’s view,[16] and indicates that the consequences of original sin means persons do not have the power to resist, as the will is in bondage until set free.[17] Augustine writes there is a ‘chain of original sin’ by which persons die in Adam.[18] He adds that in this condition, persons were born into misery.[19] Erickson suggests that due to Adam’s sin, all human beings received a corrupted nature,[20] and this is viewed as the imputation of original sin to persons.[21] All persons are not personally responsible for Adam’s sin, but all have inherited a corrupt nature.[22]

The doctrine of original sin is related to the fall concept and is viewed by many traditionalists as being a result of the fall.[23] The fall has already been discussed within Chapters Two and Three and therefore an extended discussion of the subject would be redundant. Gebara has a non-traditional perspective and cautiously suggests that original sin could be the somber experience of the transcendence and immanence of evil permeating through existence.[24] With this view evil could be the sin that engulfs all of God’s creation.[25] F.R. Tennant (1906) rejects a traditional doctrine of original sin[26] as he writes that the doctrine is self-condemned as the idea involves original guilt.[27] He reasons that guilt is only applicable to someone who has willingly committed an act,[28] and I would agree. I do not think that all human beings are guilty of the sin of Adam and Eve, or if one prefers, the first persons that disobeyed God.[29] I accept the doctrine of original sin in that the corrupted nature of humanity will inevitably lead to the human choice to commit wrong actions.[30] Tennant’s concept is to reject hypothetical prior causes of ‘sin’[31] and instead views human evil as the normal process of development that takes place in the human race.[32] Moral law would need to be established as humanity gradually develops over centuries.[33]

If Adam and Eve (my view), or the first human beings, disobeyed God and humanity became sinful in Irenaeus’ theology,[34] this means previously persons were not sinful and had been acceptable in the presence of God.[35] In Proof of Apostolic Preaching as previously noted, humanity is described in terms of children that were led astray by the deceiver.[36] They were influenced and transformed from a position of being right with God morally, to a position of being at a wrong place morally with God.[37] This indicates that Irenaeus believed human beings lost their original glorious place of stature and fellowship with God, although not a fall from a perfect, mature righteousness, but rather a departure from living in obedience to God.[38] For Irenaeus, through human disobedience, Adam and Eve were no longer acceptable to live in God’s Eden and were cast out.[39] If Irenaeus did not agree with the Augustinian position concerning the original perfect sinless nature of humanity,[40] he at least seemingly would agree that human beings had lost their moral position and right standing with their maker.[41] Harvard Professor, Everett Ferguson (1996) in his article ‘Irenaeus’ claims Irenaeus believed that what was lost in the disobedience because of the first Adam, was restored through the second Adam, Jesus Christ.[42] This again appears to make it possible that although Irenaeus and Hick have a similar view on the original immaturity of humanity,[43] that to Irenaeus the first human beings lost a right standing with God because of disobedience,[44] forfeiting a life of abundance with God.[45] Clearly it is plausible that Irenaeus would view this as some type of fall or departure from grace.[46] This does not mean that Irenaeus held to an Augustinian view of the fall,[47] but it appears Irenaeus understood human beings as being morally inferior to what they were previous to their initial sin against God.[48]

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[1] Badham (2003: 27).

[2] Hick (1970: 218). Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2).

[3] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2).

[4] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2).

[5] Irenaeus (c 185)(2005: 14).

[6] Irenaeus (c 185)(2005: 14).

[7] Hick in Davis (2001: 40).

[8] Hick (1970: 220-221).

[9] Hick (1970: 220-221).

[10] Hick in Davis (2001: 41).

[11] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2). Hick (1970: 218).

[12] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[13] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[14] Grenz, Guretzki, and Nordling (1999: 87).

[15] Grenz, Guretzki, and Nordling (1999: 87).

[16] Calvin (1543)(1996: 105).

[17] Calvin (1543)(1996: 105).

[18] Augustine (398-399)(1992: 82).

[19] Augustine (398-399)(1992: 197).

[20] Erickson (1994: 638).

[21] Erickson (1994: 638).

[22] Erickson (1994: 638).

[23] Erickson (1994: 915). Thiessen (1956: 253).

[24] Gebara (2002: 58-59).

[25] Gebara (2002: 58-59).

[26] Tennant (1906: 20).

[27] Tennant (1906: 20).

[28] Tennant (1906: 20).

[29] Tennant (1906: 20).

[30] Augustine (398-399)(1992: 82). Erickson (1994: 638).

[31] Tennant (1906: 20).

[32] Tennant (1906: 81).

[33] Tennant (1906: 81).

[34] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[35] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[36] Irenaeus (c.185-2005: 14).

[37] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[38] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[39] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[40] Hick’s conjecture.

[41] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[42] Ferguson (1996: 569).

[43] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2). Hick (1970: 218).

[44] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[45] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[46] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

[47] It may be closer to an Augustinian view than John Hick would be willing to admit.

[48] Irenaeus (c.175-185)(1998: Book III, Chapter 18: 7).

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AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press.

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia.

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia.

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.

BADHAM, PAUL (2003) ‘Profile: John Hick’, in Epworth Review, Volume 30, Number 1, pp. 24-31. Peterborough, England, Methodist Publishing House.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

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

FERGUSON, EVERETT (1996) ‘Irenaeus’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.

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

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University.

HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press.

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press.

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press.

IRENAEUS. (c 175-185)(1998) ‘Against Heresies’, in The Catholic Encyclopedia, Denver, The Catholic Encyclopedia.

IRENAEUS. (c 175-185)(2005) Against Heresies, in The Catholic Encyclopedia, Denver, The Catholic Encyclopedia.

IRENAEUS (c 185)(2005) Proof of Apostolic Preaching, Translated by J. Armitage Robinson, London, The Macmillan CO.

TENNANT, F.R. (1906) The Origin and Propagation of Sin, Cambridge, Cambridge University Press.

TENNANT, F.R. (1930)(1956) Philosophical Theology, Cambridge, Cambridge University Press.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

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Website work 

Photo: Saint Nizier d Azergues, Lyon

New Advent

St. Irenaeus: New Advent

'Bishop of Lyons, and Father of the Church.

Information as to his life is scarce, and in some measure inexact. He was born in Proconsular Asia, or at least in some province bordering thereon, in the first half of the second century; the exact date is controverted, between the years 115 and 125, according to some, or, according to others, between 130 and 142. It is certain that, while still very young, Irenaeus had seen and heard the holy Bishop Polycarp (d. 155) at Smyrna. During the persecution of Marcus Aurelius, Irenaeus was a priest of the Church of Lyons. The clergy of that city, many of whom were suffering imprisonment for the Faith, sent him (177 or 178) to Rome with a letter to Pope Eleutherius concerning Montanism, and on that occasion bore emphatic testimony to his merits. Returning to Gaul, Irenaeus succeeded the martyr Saint Pothinus as Bishop of Lyons. During the religious peace which followed the persecution of Marcus Aurelius, the new bishop divided his activities between the duties of a pastor and of a missionary (as to which we have but brief data, late and not very certain) and his writings, almost all of which were directed against Gnosticism, the heresy then spreading in Gaul and elsewhere. In 190 or 191 he interceded with Pope Victor to lift the sentence of excommunication laid by that pontiff upon the Christian communities of Asia Minor which persevered in the practice of the Quartodecimans in regard to the celebration of Easter. Nothing is known of the date of his death, which must have occurred at the end of the second or the beginning of the third century. In spite of some isolated and later testimony to that effect, it is not very probable that he ended his career with martyrdom. His feast is celebrated on 28 June in the Latin Church, and on 23 August in the Greek.' 

End citation

New Advent sources

Poncelet, A. (1910). St. Irenaeus. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/08130b.htm 

Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York. 

The editor of New Advent is Kevin Knight

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20251206

The late John Hick (1922-2012) was a major exemplar I used for my PhD thesis and is known for writing a Soul-Making Theodicy, which in my opinion, is also a Soul-Building Theodicy. Hick's approach is a liberal theistic approach. It is widely accepted that Hick was writing a theodicy within the Irenean tradition.[1] Badham (2003: 27). 

It seems clear that Hick and Irenaeus were in agreement with each other that original humanity was spiritually and morally immature.[11] Irenaeus (c 175-185)(2005: Book IV: Chapter 39: 2). Hick (1970: 218). Irenaeus and John Hick both believed that original humanity had immaturity, were inexperienced, and had a child-like nature. I can agree with the immaturity and lack of experience from Adam and Eve from my Reformed theological perspective and I reason it did play a part in their sinning and therefore falling from their standing with God. I would not use the term child-like, as they were created by God as fully adult, as implied from Scripture. I will presume they had adult brain function and processing, but still lacked maturity and experience. 

However, John Hick did not believe in the theology of original sin, while Irenaeus, although widely considered as not being from an Augustinian perceptive, did hold to a belief in original sin. Irenaeus reasoned that the human fall from God's presence from sin, did occur, which would be in agreement with biblical and Augustinian perspectives. John Hick disagreed with original sin theology, which is within biblical, Augustinian and Irenean perspectives.