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.
Epiphany
I came across this Christian celebration on my mobile phone and related, a work friend mentioned it was celebrated at the Roman Catholic Church. So, I did a little research to see any difference between the Eastern and Western Church on this issue.
It is also celebrated in some Protestant churches...
For many Protestant church traditions, the season of Epiphany extends from 6 January until Ash Wednesday, which begins the season of Lent leading to Easter.
The Eastern And Western Traditions. The Eastern Epiphany celebrates the Baptism of Christ in the River Jordan by John the Baptist or “Forerunner” (in Greek Prodromos) as the event of the manifestation of Christ as the Son of God and its corollary, the manifestation of God in Trinity, and also as the event that marks the beginning of Christ’s saving mission. This is particularly revealed in the service of the Great Sanctification of the Waters (Megas Agiasmos), which is reminiscent of Christ’s Baptism and constitutes a conspicuous feature of the Eastern celebration. The Western Epiphany celebrates the veneration of the newborn Christ by the wise Oriental Magi as the event that marks the manifestation of the divinity of Christ to the “nations.” Especially since medieval times, Western Christianity developed an elaborate tradition around these Oriental figures – fixing their number to three and identifying them with three kings, called Melchior, Gaspar and Balthasar – a tradition that included the re-discovery of their bodies at the Church of St. Eustorgio in Milan (1158), where they had been transferred from Constantinople in the 4th century, and their re-transference and deposition in Cologne Cathedral by Frederick Barbarossa (1164).
Reasonably, based on this documentation, Western mainline Protestant churches, when epiphany is celebrated, classically (as opposed to exhaustively) would follow closer to the Roman Catholic model than Eastern Orthodox model.
LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy)
The review continues...
Key symbols
≡df = Equivalence by definition
: = Equal (s)
ε = Epsilon and means is
⊃ = Is the same as
⊨ is Entails
˜ = Not
∃ = There exists
∃! = There exists
∴ = Therefore
. = Therefore < = Is included
v = a logical inclusive disjunction (disjunction is the relationship between two distinct alternatives).
x = variable
= Conjunction meaning And
0 = Null class
cls = Class
int = Interpretation
Last time with this review:
Langer 212-213
Philosopher Langer on page 214 further explains that in symbolic logic the uniqueness of 0 and 1 is guaranteed and therefore a more important equation as the system of the Law of Tautology can be shown. (214).
Tautology is repeating the same idea, not identically.
These propositions are called 'tautology' because they show that no matter how many times a term is mentioned in a sum or in a product (within symbolic logic, my add), a product is not changed by being multiplied or by something in it, nor a sum by having one of its summands added to it. (215).
To simplify, she writes:
A class of dogs is simply a class of dogs. (215).
Adding of multiplying dogs in that class, does not change the fact it is only and simply a class of dogs.
Therefore, my examples:
z= Dogs
z x z = z
z + z = z
---
This text is becoming increasingly technical, but practically, philosophically and theologically, the logic here assists with concepts such as...
The infinite class (God) is simply infinite, nothing can be multiplied or added to that class.
The finite class is simply finite, nothing can be multiplied or added to that class.
This logic would counter philosophies and theologies reasoning the finite can become infinite.
This free pamphlet provides some biblical, New Testament verses in regard to Joy and Joy to the World. This is available from Cafe Logos, the Canadian Bible Society @1207 Kingsway,Vancouver.
Joy To The World, Canadian Bible Society (2018).
We are in our soft opening and receiving positive public response.
Reviewing this today, theologically, a reasonable, true, non-exhaustive, definition for Joy is that Joy is from God to the believer in Jesus Christ; and is pleasure in experiencing God, despite circumstances.
Happiness, in contrast is more based on circumstances.
From the archives of my second website, Satire Und Theology...
Browning reasons Biblical 'joy' is more than an emotion, as it combines a sense of human happiness with a state of blessedness. In the Old Testament it is marked by festivals (Deuteronomy 12) and by settlements of grievances brought to the Temple (Psalms 43). In the New Testament he explains that 'joy' is prominent in Luke/Acts due to the gifts of the Holy Spirit, which can also be seen in Galatians 5. Browning (1997: 210).
Creath Davis explains 'joy' is a delight in life that goes deeper than pain or pleasure and from a Biblical perspective would not be limited or tied to external circumstances. Davis (1999: 588). 'Joy' is given from God as a gift and can be experienced during very difficult and extreme circumstances. Davis (1999: 588).
In both Testaments 'joy' is presented as sign of one being a believer and a sign in the believing community, it is a quality of life and not simply an emotional reaction or feeling. Davis (1999: 588). This 'joy' comes from God (Psalms 16, Romans 15), and is an aspect of faith and one's life with God. Davis (1999: 588). 'Joy' is also connected to weakness and suffering when it has redemptive purpose and is bringing persons to depend on God (Matthew 5 and 2 Corinthians 12). Davis (1999: 588).
Further, Davis mentions that psychologically one cannot experience 'joy' while being preoccupied with self-security, pleasure, or self-interest. Davis (1999: 588). There is a freedom that comes when God alone is the 'only adequate center for human existence, and God alone can enable persons to experience life with joyous spontaneity and to relate to others with love.' Davis (1999: 588)
From Strong. Two of the main examples of 'Joy', one from the Hebrew Bible and one from the New Testament.
Page 104
Page 156
BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press.
DAVIS, CREATH. (1996) ‘Joy’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.
Since I was fairly young, I have found the Church of Jesus Christ of Latter-day Saints, theologically and culturally, interesting. I have attended the open house at the Vancouver Temple (Langley) at its beginning and toured Temple Square in May. I have been to the local Mormon church, once, for a public gathering.
I consider myself friendly to Latter-day Saints, and their various versions, and only friendly, although my theology, being biblical and Reformed/Protestant, is vastly different, as is my worldview. I appreciated their kindness to me on the occasions I visited. I appreciated the tours. This is not an attack, it is a theological (philosophical, biblical) comparison in brief.
Further, I have been watching Mormon Christmas specials, from time to time over the years, not because I am interested in Christmas music; no not very much, although the performances seem first rate.
I am interested in the culture of belief. In other words, in my view, there are very strong emotional and cultural reasons persons embrace Mormonism (and persons that embrace other worldviews, religious and otherwise).
Being the oddball I am, I am one of the minority on the planet that primarily bases my worldview on researched theology (scriptural) and philosophy, while I do give God the credit as the philosophical first cause and the one that theologically regenerates my spirit and person through the Holy Spirit (John 3, Titus 3).
So, in kindness, here are some differences in views.
Theology/Philosophy
At approximately 39: 58-59, Mr. Hugh Bonneville (paraphrased) names the Christmas birth of Jesus Christ and his example showing God's love that does overcome the darkness and evil.
A Christmas example...
I realize he is a performer, but still he is representing their Church at this point, publicly.
In contrast:
The incarnation of Jesus Christ, God the Son actually leads to his crucifixion and his atoning (see gospel accounts on the crucifixion) and resurrection work (1 Corinthians 15) for those chosen and predestined by God (Ephesians 1).
Christ's work in life and in death, as example is rather secondary theologically and in regards to overcoming evil. (See my archives for vast MPhil/PhD work on the problem of evil)
It is secondary, as no finite, sinful human being can duplicate it, so as an example it has its fatal limitations!
Atonement, in particular, examples:
Romans 5:7-8 New American Standard Bible (NASB)
7 For one will hardly die for a righteous man; [a]though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Footnotes: Romans 5:7 Lit for
1 Corinthians 15:3-4 New American Standard Bible (NASB)
3 For I delivered to you [a]as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures,
Footnotes:
1 Corinthians 15:3 Lit among the first
Hebrews 10: 10-14 New American Standard Bible (NASB)
10 By this will we have been sanctified through the offering of the body of Jesus Christ once for all.
11 Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12 but He, having offered one sacrifice for sins for all time, sat down at the right hand of God, 13 waiting from that time onward until His enemies be made a footstool for His feet. 14 For by one offering He has perfected for all time those who are sanctified.
Salvation from Sin. To be cleansed from sin through the Savior’s Atonement, an individual must exercise faith in Jesus Christ, repent, be baptized, and receive the gift of the Holy Ghost (see Acts 2:37–38). Those who have been baptized and have received the Holy Ghost through the proper priesthood authority have been conditionally saved from sin. In this sense, salvation is conditional, depending on an individual’s continuing in faithfulness, or enduring to the end in keeping the commandments of God (see 2 Peter 2:20–22). Individuals cannot be saved in their sins; they cannot receive unconditional salvation simply by declaring a belief in Christ with the understanding that they will inevitably commit sins throughout the rest of their lives (see Alma 11:36–37). However, through the grace of God, all can be saved from their sins (see 2 Nephi 25:23; Helaman 5:10–11) as they repent and follow Jesus Christ. ---
I differ from this approach, as theologically we are saved by the atoning work (and resurrection work) of Christ by regeneration, through grace through faith (Romans, Galatians, Ephesians 2).
Biblical repentance is a result during regeneration, simultaneously in conversion of the work initiated by God. No one is going to receive the Holy Spirit without being first regenerated by the triune God.
A proper priesthood authority, biblically has nothing to do with salvation and brings us theologically, firmly to work's righteousness, which is in fatal contrast to the historical, biblical gospel.
A proper priesthood authority, biblically has nothing to do with salvation and brings us theologically, firmly to work's righteousness, which is in fatal contrast to the historical, biblical gospel. Hebrews discusses Jesus Christ as the high priest and mediator of the new covenant. His atoning work makes a priesthood obsolete.
The Latter-day Saints claim to provide a restored gospel, but it is not a biblical one (Galatians 1).
Salvation is not conditional on work's righteousness (again Romans, Galatians, Ephesians 2) and by keeping the commandments of God as the human nature (desires, will, choice) is corrupted by sin and unable to begin or maintain a work's righteousness for salvation.
I reason that God alone plans, creates, initiates salvation. Regenerated human beings, embrace the gospel work of salvation for salvation. Human righteousness, and good works arise from salvation but do not create or maintain salvation. Even when guided by the Holy Spirit, this righteousness and good works remains humanly tainted until the resurrection (1 Corinthians 15, Revelation 21-22), while God remains holy.
