Getting the facts right on “unbelief”

Acts 8:1 all except the apostles. For the apostles to stay in Jerusalem would be an encouragement to those in prison and a center of appeal to those scattered. The church now went underground. scattered throughout Judea and Samaria. The beginning of the fulfillment of the commission in 1:8—not by the church’s plan, but by events beyond the believers’ control. See map. consenting. Paul’s murderous hatred of all believers was manifested here in his attitude toward Stephen (1 Tim. 1:13–15). scattered. Led by a Jew named Saul of Tarsus, the persecution scattered the Jerusalem fellowship and led to the first missionary outreach of the church. Not all members of the Jerusalem church were forced to flee; the Hellenists, because Stephen was likely one, bore the brunt of the persecution (cf. 11:19, 20). except the apostles. They remained because of their devotion to Christ, to care for those at Jerusalem, and to continue evangelizing the region (cf. 9:26, 27). Acts 8:3 Saul was ravaging the church. The Greek verb is strong; not just harassment, but an attempt to destroy the church is meant. Acts 9:31 church. The whole Christian body, including Christians in the districts of Judea, Galilee and Samaria. The singular thus does not here refer to the various congregations but to the church as a whole (see note on 5:11). encouraged by the Holy Spirit. The work of the Spirit is particularly noted throughout the book of Acts (see 13:2 and note on 1:2). This is why the book is sometimes called the Acts of the Holy Spirit. the churches…had peace and were edified. Paul’s conversion and political changes contributed to the rest. A stricter Roman governor and the expansion of Herod Agrippa’s authority restricted the persecution. Acts 11:1 believers. Lit. “brothers.” At times “brothers” is used to refer to those of common Jewish lineage (2:29; 7:2), but in Christian contexts it denotes those united in Christ (6:3; 10:23; see note on Ro 1:13). In matters of deep concern, the “apostles” did not act alone. The divine will gave guidance, and the apostles interpreted and exhorted, but the consent of the whole church was sought (“the whole group,” 6:5; “apostles and the believers,” here; “the church,” 11:22; “the church and the apostles and elders,” 15:4; cf. 15:22). Acts 11:19 persecution that broke out when Stephen was killed. See 8:1–4 and notes. Phoenicia. A country about 15 miles wide and 120 miles long, stretching along the northeastern Mediterranean coast (modern Lebanon). Its important cities were Tyre and Sidon. Cyprus. An island in the northeastern Mediterranean; the home of Barnabas (4:36). Antioch. The third city of the Roman Empire (after Rome and Alexandria). It was 15 miles inland from the northeast corner of the Mediterranean. The first largely Gentile local church was located here, and it was from this church that Paul’s three missionary journeys were launched (13:1–4; 15:40; 18:23). See notes on 8:1–3. Phoenicia. The coastal region directly N of Judea, containing the trading ports of Tyre and Sidon. Cyprus. See note on 4:36. Antioch. Located some 200 mi. N of Sidon, Antioch was a major pagan metropolis, the third largest in the Roman Empire, behind Rome and Alexandria. Acts 11:22 Barnabas. See notes on 4:36; 9:27. Antioch. See note on v. 19. The sending of Barnabas was apparently in keeping with the Jerusalem church’s policy of sending leaders to check on new ministries that came to their attention (see 8:14). Barnabas. See note on 4:36. Since he was a Cypriot Jew, he came from a similar background to the founders of the Antioch church. Acts 11:26 whole year. Luke notes definite periods of time (18:11; 19:8, 10; 24:27; 28:30). Christians. Whether adopted by believers or invented by enemies as a term of reproach, it is an apt title for those “belonging to Christ” (the meaning of the term). It occurs elsewhere in Scripture only in 26:28; 1Pe 4:16. Christians. A term of derision meaning “of the party of Christ.” Cf. 26:28; 1 Pet. 4:16. called Christians. The word “Christian” occurs three times in the New Testament: here, 26:28, and 1 Pet. 4:16. It means a person belonging to or following Christ. The name may have originated in the church, or it may at first have been a derogatory term used by outsiders. Acts 12:1 12:1 about this time. Some hold that the events recorded in ch. 12 group together matters concerning Herod Agrippa I (see below; see also chart) and may not be in strict chronological order. For example, the arrival of Barnabas and Saul in Jerusalem (11:30) may have followed Herod’s persecution and Peter’s release from prison. Since the date of Herod’s death was AD 44, these events would probably have occurred in 43. According to this view, the famine of 11:28 occurred c. 46, following Herod’s death (v. 23). Others hold that such juggling of events is unnecessary. Thus the relief gift of 11:30 came before Herod’s death in 44, and the return of Barnabas and Saul (v. 25) followed Herod’s death. According to the former view, the Jerusalem visit of Gal 2:1–10 was the famine visit of v. 25; 11:30. According to the latter view, the Gal 2:1 visit was the Jerusalem council visit of 15:1–29 (see chart). King Herod. Agrippa I, grandson of Herod the Great (see notes on Mt 2:1; 14:1) and son of Aristobulus. He was a nephew of Herod Antipas, who had beheaded John the Baptist (Mt 14:3–12) and had tried Jesus (Lk 23:8–12). When Antipas was exiled, Agrippa received his tetrarchy, as well as those of Philip and Lysanias (see Lk 3:1 and note). In AD 41 Judea and Samaria were added to his realm. Herod the king. Herod Agrippa I reigned from A.D. 37–44 and was the grandson of Herod the Great. He ran up numerous debts in Rome and fled to Palestine. Imprisoned by Emperor Tiberius after some careless comments, he eventually was released following Tiberius’ death, and was made ruler of northern Palestine, to which Judea and Samaria were added in A.D. 41. As a hedge against his shaky relationship with Rome, he curried favor with the Jews by persecuting Christians. Acts 13:1 prophets. See note on 11:27. The special gift of inspiration experienced by OT prophets (Dt 18:18–20; 2Pe 1:21) was known in the NT as well (2:17–18; 1Co 14:29–32; Eph 3:5). The prophets are second to the apostles in Paul’s lists (1Co 12:28–29; Eph 2:20; 4:11; but cf. Lk 11:49; Ro 12:6; 1Co 12:10). teachers. See 11:26; 15:35; 18:11; 20:20; 28:31; 1Co 12:28–29; Eph 4:11. Barnabas . . . Saul. The church leaders at Antioch, perhaps listed in the order of their importance. Barnabas. See note on 4:36. He was sent originally to Antioch by the church in Jerusalem (11:22), had recently returned from taking alms to Jerusalem (12:25) and was a recognized leader in the church at Antioch. Simeon called Niger. “Simeon” suggests Jewish background; in that case, “Niger” (Latin for “black”) may indicate his dark complexion. Lucius of Cyrene. Lucius is a Latin name. In the second group of preachers coming to Antioch, some were from Cyrene (11:20), capital of Libya (see 6:9 and note). Manaen. In Hebrew, Menahem. He was the foster brother or intimate friend of Herod Antipas. Chapter 13 marks a turning point in Acts. The first 12 chapters focus on Peter; the remaining chapters revolve around Paul. With Peter, the emphasis is the Jewish church in Jerusalem and Judea; with Paul, the focus is the spread of the Gentile church throughout the Roman world, which began at the church in Antioch. prophets. These had a significant role in the apostolic church (see notes on 1 Cor. 12:28; Eph. 2:20). They were preachers of God’s Word and were responsible in the early years of the church to instruct local congregations. On some occasions, they received new revelation that was of a practical nature (cf. 11:28; 21:10), a function that ended with the cessation of the temporary sign gifts. Their office was also replaced by pastor-teachers and evangelists (see note on Eph. 4:11). Barnabas. See note on 4:36. Simeon…called Niger. “Niger” means “black.” He may have been a dark-skinned man, an African, or both. No direct evidence exists to equate him with Simon of Cyrene (Mark 15:21). Lucius of Cyrene. Not the Lucius of Rom. 16:21, or Luke, the physician and author of Acts. who had been brought up with. Can be translated “foster-brother.” Manean was reared in Herod the Great’s household. Herod the tetrarch. Herod Antipas, the Herod of the gospels (see note on Matt. 14:1). Barnabas. See note 4:36. Simeon . . . called Niger. His second name means “black” in Latin and he may have come from Africa. He may be the same as Simon of Cyrene (Luke 23:26) whose sons, Alexander and Rufus, were among the Christians at Rome (Mark 15:21; cf. Rom. 16:13). Lucius of Cyrene. Cyrene was the capital of the Roman province of Cyrenaica (in modern Libya). Acts 14:23 appointed. The Greek for this word (used also in 2Co 8:19) can mean (1) to stretch out the hand, (2) to appoint by show of hands or (3) to appoint or elect without regard to the method. In 6:6 the appointment of the Seven included selection by the church and presentation to the apostles, who prayed and laid their hands on them. Because these were new churches, at least partly pagan in background, Paul and Barnabas may have both selected and appointed the elders. Acts 14:27 opened a door of faith. God had brought Gentiles to faith—had, as it were, opened the door for them to believe (cf. 11:18). Acts 15:3 Throughout its history, the church’s leaders have met to settle doctrinal issues. Historians point to 7 ecumenical councils in the church’s early history, especially the Councils of Nicea (A.D. 325) and Chalcedon (A.D. 451). Yet the most important council was the first one—the Jerusalem Council—because it established the answer to the most vital doctrinal question of all: “What must a person do to be saved?” The apostles and elders defied efforts to impose legalism and ritualism as necessary prerequisites for salvation. They forever affirmed that salvation is totally by grace through faith in Christ alone. Acts 15:4 The first meeting was a report, cordially received, about the work done among the Gentiles. Paul and Barnabas and others went into great detail to report the many works God was accomplishing through their efforts. No doubt they provided sufficient evidence to verify the genuineness of the Gentiles’ salvation (cf. 10:44–48; 11:17, 18). Acts 15:22 apostles and elders, with the whole church. Apparently there was unanimous agreement with the choice of messengers and with the contents of the letter (vv. 23–29). Judas (called Barsabbas). The same surname as that of Joseph Barsabbas (see 1:23 and note). The two may have been brothers. Silas. A leader in the Jerusalem church, a prophet (v. 32), a Roman citizen (16:37–38) and Paul’s companion on his second missionary journey (15:40). Judas. Nothing more is known about him except that he was a prophet (v. 32). Silas. See note on v. 40. Also known as Silvanus, he accompanied Paul on his second missionary journey (v. 40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5) and later was Peter’s amanuensis (scribe) for his first epistle (1 Pet. 5:12). Acts 15:41 Syria and Cilicia. Paul visited congregations he had most likely founded before his connection with the Antioch church (Gal. 1:21). The circumcision question had been raised there also. Acts 18:22 gone up…went down to Antioch. Although Luke does not mention it in detail, his description of the geography indicates Paul went to Jerusalem to greet the church. Because Jerusalem was elevated over the surrounding region, travelers had to go “up” to get there and “down” to any other place. Paul also had to return to Jerusalem so he could fulfill his vow. This ended the second missionary journey. Acts 20:17 elders of the church. The importance of the leadership of elders has been evident throughout Paul’s ministry. He had delivered the famine gift from the church at Antioch to the elders of the Jerusalem church (11:30). He had appointed elders on his first missionary journey (see 14:23) and had addressed the holders of this office later in Philippi (Php 1:1, “overseers”). He requested the Ephesian elders to meet with him on this solemn occasion (see v. 28). Some years later he wrote down instructions about the elders’ qualifications (1Ti 3; Titus 1; see chart). elders. These were the ordained representatives of the Ephesian congregation, called to be overseers and shepherds of the church of God (v. 28; cf. 1 Tim. 3:1–7; Titus 1:5–9). Acts 20:28 overseers. Be shepherds. The “elders” (v. 17) were called “overseers” and told to pastor (“shepherd”) the flock—demonstrating that the same men could be called “elders,” “overseers” or “pastors.” his own blood. See NIV text note; the reading there refers to the sacrificial death of God’s own Son. take heed to yourselves. Paul repeated this call to self-examination to Timothy when his young son in the faith served as pastor of the Ephesian congregation (1 Tim. 4:16; 2 Tim. 2:20, 21). overseers. These are the same as elders and pastors (see note on 1 Tim. 3:1). The word stresses the leaders’ responsibility to watch over and protect their congregations—an appropriate usage in the context of a warning against false teachers. Church rule, which minimizes the biblical authority of elders in favor of a cultural, democratic process, is foreign to the NT (cf. 1 Thess. 5:12, 13; Heb. 13:17). with His own blood. See note on 1 Pet. 1:18. Paul believed so strongly in the unity of God the Father and the Lord Jesus Christ that he could speak of Christ’s death as shedding the blood of God—who has no body (John 4:24; cf. Luke 24:39) and hence no blood. with his own blood. The phrasing is remarkable in the way it acknowledges that the blood of Christ is the blood of God. Many ancient manuscripts have a different word order, reading “the blood of His own,” that is, of Christ. Romans 16:1 our sister. In the sense of being a fellow believer. Phoebe. Probably the carrier of the letter to Rome (cf. v. 2). deacon. See NIV text note; one who serves or ministers in any way. When church related, as it is here, it probably refers to a specific office—woman deacon or deaconess. Cenchreae. A port located about six miles east of Corinth on the Saronic Gulf. Phoebe. Means “bright and radiant,” which aptly fits Paul’s brief description of her personality and Christian character. servant. The term from which we get “deacon” and “deaconess” (see notes on 1 Tim. 3:10, 11, 13). In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed the women and children (cf. Titus 2:3–5). Whether Phoebe had an official title or not, she had the great responsibility of delivering this letter to the Roman church. When they had served faithfully and become widowed and destitute, such women were to be cared for by the church (see notes on 1 Tim. 5:3–16). Cenchrea. A neighboring port city of Corinth, where Paul wrote Romans. The church in Cenchrea was probably planted by the Corinthian church. Phoebe. Probably the bearer of Paul’s letter. The name is common in Greek mythology and indicates a Gentile background. a servant. Paul’s word (Greek diakonos) is variously translated as “servant” (1 Tim. 4:6), or “deacon” (Phil. 1:1; 1 Tim. 3:8). It is uncertain whether Paul uses the term to refer to the specific church office of deacon, or describes Phoebe as a servant of the church in a more general sense. Cenchreae. The port of Corinth on the Saronic Gulf, indicating Paul’s location when Romans was sent. Romans 16:4 risked their lives for me. There is no other record of this in the NT or elsewhere, but it must have been widely known, as the last part of the verse indicates (cf. Php 2:25–30 and notes). risked their own necks for my life. Probably at Corinth or Ephesus, but the details are not known. Paul’s letters typically end with personal news and greetings. The closing chapter of Romans is remarkable for the large number of fellow believers mentioned. These verses give an insight into the warmth of the apostle’s personal relationships as well as the fellowship of the early Christians.PaoloV

June 23, 2019

June

06

Jun

23

23

2019

06:08 PM

6

06

08

PM

PDT

Copy Comment Link

Acts 5:11 church. The first use of the term in Acts. It can denote either the local congregation (8:1; 11:22; 13:1) or the universal church (see 20:28). The Greek word for “church” (ekklesia) was already being used for political and other assemblies (see 19:32, 41) and, in the Septuagint (the pre-Christian Greek translation of the OT), for Israel when gathered in religious assembly. church. This is the first use of “church” in Acts, although it is the most common word used to describe the assembly of those who had believed (cf. 4:32). See center-column note on Acts 2:47. the whole church. This is the first of more than twenty occurrences in Acts of the Greek word ekklesia, usually translated “church.” Stephen uses this word for the Old Testament “congregation” of the people (7:38). In the Septuagint (the Greek Old Testament), the worshiping assembly of God’s people is often designated with this word. In ancient Greece, the ekklesia was the political “assembly” of citizens (19:32). The New Testament uses the word initially to refer to an organized body of believers (8:1; 11:22; 13:1).PaoloV

June 23, 2019

June

06

Jun

23

23

2019

03:02 PM

3

03

02

PM

PDT

Copy Comment Link

Matthew 18:17 church. Local congregation. Here and 16:18 (see note there) are the only two places where the Gospels use the word “church.” pagan. For the Jews this meant any Gentile. tax collector. See note on 5:46. This verse establishes one basis for excommunication (when people refuse to respond to church discipline; see 2Th 3:14 and note; cf. Ro 16:17). tell it to the church. If he still refuses to repent, step 3 requires that the matter be reported to the whole assembly (v. 17)—so that all may lovingly pursue the sinning brother’s reconciliation. But failing that, step 4 means that the offender must be excommunicated, regarded by the church as “a heathen and a tax collector” (see note on 5:46). The idea is not merely to punish the offender, or to shun him completely, but to remove him as a detrimental influence from the fellowship of the church, and henceforth to regard him as an evangelistic prospect rather than as a brother. Ultimately, the sin for which he is excommunicated is a hard-hearted impenitence. church. The use of the word “church” by Jesus may appear premature, but only if the “church” is divorced from its moorings in the Old Testament. In the Greek translation of the Old Testament (the Septuagint), the “assembly” of the people of God is called the ekklesia, or “church.” Jesus’ use of Deut. 19:15 in v. 16 implies that the church is equivalent to Old Testament Israel. let him be to you as a Gentile and a tax collector. Such individuals are to be cut off from fellowship and suspended from full social relations with other Christians. Paul applies this discipline in 1 Cor. 5 and 1 Tim. 1:20.PaoloV

June 23, 2019

June

06

Jun

23

23

2019

02:58 PM

2

02

58

PM

PDT

Copy Comment Link

Matthew 16:18 Peter . . . rock . . . church. In the Greek “Peter” is petros (“detached stone”), and “rock” is petra (“bedrock”). Several interpretations have been given to these words: The bedrock on which the church is built is (1) Christ; (2) Peter’s confession of faith in Jesus as the Messiah (v. 16); (3) Christ’s teachings—one of the great emphases of Matthew’s Gospel; (4) Peter himself, understood in terms of his role on the day of Pentecost (Ac 2), the Cornelius incident (Ac 10) and his leadership among the apostles. Eph 2:20 indicates that the church is “built on the foundation of the apostles and prophets” (see note on Jn 1:42). church. In the Gospels this word is used only by Matthew (here and twice in 18:17). In the Septuagint (the pre-Christian Greek translation of the OT) it is used for the congregation of Israel. In Greek circles of Jesus’ day it indicated the assembly of free, voting citizens in a city (cf. Ac 19:32, 39, 41). Hades. The place of departed spirits, generally equivalent to the Hebrew Sheol (see note on Ge 37:35). The “gates of Hades” (see note on Job 17:16) here may refer to the powers of death, i.e., all forces opposed to Christ and his kingdom. on this rock. The word for “Peter,” Petros, means a small stone (John 1:42). Jesus used a play on words here with petra which means a foundation boulder (cf. 7:24, 25). Since the NT makes it abundantly clear that Christ is both the foundation (Acts 4:11, 12; 1 Cor. 3:11) and the head (Eph. 5:23) of the church, it is a mistake to think that here He is giving either of those roles to Peter. There is a sense in which the apostles played a foundational role in the building of the church (Eph. 2:20), but the role of primacy is reserved for Christ alone, not assigned to Peter. So Jesus’ words here are best interpreted as a simple play on words in that a boulder-like truth came from the mouth of one who was called a small stone. Peter himself explains the imagery in his first epistle: the church is built of “living stones” (1 Pet. 2:5) who, like Peter, confess that Jesus is the Christ, the Son of the living God. And Christ Himself is the “chief cornerstone” (1 Pet. 2:6, 7). church. Matthew is the only gospel where this term is found (see also 18:17). Christ called it “My church,” emphasizing that He alone is its Architect, Builder, Owner, and Lord. The Gr. word for church means “called out ones.” While God had since the beginning of redemptive history been gathering the redeemed by grace, the unique church He promised to build began at Pentecost with the coming of the Holy Spirit, by whom the Lord baptized believers into His body—which is the church (see notes on Acts 2:1–4; 1 Cor. 12:12, 13). the gates of Hades. Hades is the place of punishment for the spirits of dead unbelievers. The point of entry for such is death. This, then, is a Jewish phrase referring to death. Even death, the ultimate weapon of Satan (cf. Heb. 2:14, 15), has no power to stop the church. The blood of martyrs, in fact, has sped the growth of the church in size and spiritual power. Peter . . . rock. The name “Peter” is a play on the Greek word for “rock” (petra). There are four leading interpretations of this play on words: (a) Peter’s confession that Jesus is “the Christ” (v. 16) is the rock upon which the church is built; (b) Jesus Himself is the rock, as Peter later testifies (1 Pet. 2:5–8); (c) Peter, as the representative apostle, is a foundation in the church (Eph. 2:20); (d) Peter represents by his confession the type of person on which the true church will be built. The first and second possibilities are often defended by pointing out that Peter’s name is petros and the rock is petra. But this linguistic difference is not significant for this context. The second possibility is unlikely because Jesus describes Himself in this passage as not the foundation but the builder of the church. If it had not been for the abuse of this passage by the Roman Catholic Church, it is unlikely that any doubt would have arisen that the reference is to Peter. But the foundational rock is Peter as a representative apostle (v. 15 note) whose confession of Christ has been revealed to him by the Father. As Peter himself later declares (1 Pet. 2:4–8), all believers have become “living stones” by virtue of their association with Christ, with the apostles as the foundation (Eph. 2:20, 21; Rev. 21:14). When Peter says that Jesus must not go to the cross, he is not called a foundation rock, but a stumbling block (v. 23 and text note). gates of hell. In the Old Testament and other literature the “gates of Sheol” or the “gates of death” are equivalent to “death.” “The gates of hell” may also be a reference to “death.”PaoloV

June 23, 2019

June

06

Jun

23

23

2019

02:51 PM

2

02

51

PM

PDT

Copy Comment Link

Matthew 16:18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. Matthew 18:17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Acts 5:11 And great fear came upon the whole church and upon all who heard of these things. Acts 8:1 [ Saul Ravages the Church ] And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. Acts 8:3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. Acts 9:31 So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied. Acts 11:1 [ Peter Reports to the Church ] Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God. Acts 11:19 [ The Church in Antioch ] Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. Acts 11:22 The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. Acts 11:26 and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians. Acts 12:1 [ James Killed and Peter Imprisoned ] About that time Herod the king laid violent hands on some who belonged to the church. Acts 12:5 So Peter was kept in prison, but earnest prayer for him was made to God by the church. Acts 13:1 [ Barnabas and Saul Sent Off ] Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. Acts 14:23 And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed. Acts 14:27 And when they arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles. Acts 15:3 So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. Acts 15:4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. Acts 15:22 [ The Council's Letter to Gentile Believers ] Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, Acts 15:41 And he went through Syria and Cilicia, strengthening the churches. Acts 16:5 So the churches were strengthened in the faith, and they increased in numbers daily. Acts 18:22 When he had landed at Caesarea, he went up and greeted the church, and then went down to Antioch. Acts 20:17 [ Paul Speaks to the Ephesian Elders ] Now from Miletus he sent to Ephesus and called the elders of the church to come to him. Acts 20:28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. Romans 16:1 [ Personal Greetings ] I commend to you our sister Phoebe, a servant of the church at Cenchreae, Romans 16:4 who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well.PaoloV

June 23, 2019

June

06

Jun

23

23

2019

02:47 PM

2

02

47

PM

PDT

Copy Comment Link

James 1:26 If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. 1:26 religious. Refers to the outward acts of religion: e.g., giving to the needy, fasting and public acts of praying and worshiping (see Mt 6:1–18 and note on 6:1). keep a tight rein on their tongues. See 3:1–12. 1:26 religious. This refers to ceremonial public worship (cf. Acts 26:5). James chose this term, instead of one referring to internal godliness, to emphasize the external trappings, rituals, routines, and forms that were not followed sincerely. bridle his tongue. “Bridle” means “control,” or as another translation renders it, “keep a tight rein.” Purity of heart is often revealed by controlled and proper speech (see note on Matt. 12:36).PaoloV

June 23, 2019

June

06

Jun

23

23

2019

02:31 PM

2

02

31

PM

PDT

Copy Comment Link

Colossians 2:23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. 2:23 A rather detailed analysis of the Colossian heresy: (1) It appeared to set forth an impressive system of religious philosophy. (2) It was, however, a system created by the false teachers themselves (“self-imposed”), rather than being of divine origin. (3) The false teachers attempted to parade their humility. (4) This may have been done by a harsh asceticism that brutally misused the body. Paul’s analysis is that such practices are worthless because they totally fail to control sinful desires. self-imposed worship. The false teachers themselves had created the regulations of their heretical system. They were not from God. 2:21–23 These verses point out the futility of asceticism, which is the attempt to achieve holiness by rigorous self-neglect (v. 23), self-denial (v. 21), and even self-infliction. Since it focuses on temporal “things which perish with the using,” asceticism is powerless to restrain sin or bring one to God. While reasonable care and discipline of one’s body is of temporal value (1 Tim. 4:8), it has no eternal value, and the extremes of asceticism serve only to gratify the flesh. All too often, ascetics seek only to put on a public show of their supposed holiness (Matt. 6:16–18). 2:23 self-made religion. God accepts worship offered according to His will revealed in Scripture, not religious exercises done at the dictate of presumptuous human whim (Matt. 15:9). The idea that God must be worshiped only in the way He has instituted has had a profound influence in Reformed churches. of no value. The Greek of this verse is very difficult. It apparently means not only that the ascetic disciplines Paul is opposing are worthless, but that they are actively harmful, exciting their own sort of “indulgence of the flesh.” This is precisely what the Reformers—preeminently Luther—saw themselves up against in the extra-biblical rituals that had emerged in the medieval church.PaoloV

June 23, 2019

June

06

Jun

23

23

2019

02:24 PM

2

02

24

PM

PDT

Copy Comment Link

Acts 26:5 They have known for a long time, if they are willing to testify, that according to the strictest party of our religion I have lived as a Pharisee. 26:5 strictest party . . . I have lived as a Pharisee. Knowing the background of Agrippa, Paul stressed his dependence on the God of his fathers (cf. 24:14) and his link with the Pharisees (Phil. 3:5, 6) to show the legitimacy of his Judaism. Paul argued that God had promised the resurrection of the body. Although this was the belief of Jews in general and the Pharisees in particular, it was being used as the basis of charges against him.PaoloV

June 23, 2019

June

06

Jun

23

23

2019

02:18 PM

2

02

18

PM

PDT

Copy Comment Link

Acts 25:19 Rather they had certain points of dispute with him about their own religion and about a certain Jesus, who was dead, but whom Paul asserted to be alive. 25:19 religion. Such charges did not belong in a Roman court (cf. 18:12–16). 25:19 religion. Or “superstition,” the same word used by Paul in 17:22 Acts 17:22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 17:22 religious. Or “superstitious.” The Greek for this word could be used either to congratulate people or to criticize them, depending on whether those using it included themselves in the circle of individuals they were describing. The Athenians would not know which meaning to take until Paul continued. In this context it is clear that Paul wanted to be complimentary in order to gain a hearing. religious. Lit. “in fear of Gods.” APOSTOLIC AGE. Derived from ?????????, G693, (Ezra 7:14; Dan 5:24). Translated “apostle” seventy-eight times, “messenger” two and “he that is sent” once in the NT. Meaning: that period of Early Church history during the life and work of the original apostles which extended from the day of Pentecost (c. a.d. 30-33; Acts 2, to the death of John, c. a.d. 100). The main sources for the period are the Book of Acts and the NT letters. 1. The inauguration of the Apostolic Age (c. a.d. 30-33; Acts 2). The success of Christianity in the Apostolic Age is due to the initial effusion of the Holy Spirit upon Christ’s 120 disciples at the Jewish Feast of Pentecost in fulfillment of the prior divine promises (Joel 2:28-32; Matt 3:11; John 14:26; 16:7-11; Acts 1:8). The Holy Spirit became the “other self of the Christ” at Pentecost (Chadwick, p. 21), indwelling the disciples for the completion of the work begun by Christ Himself (Acts 1:1, 2, 8). An analysis of this historic event (2:1-4) reveals a fourfold divine provision, as suggested by the symbolism employed: (1) “rushing mighty wind”—divine power (v. 2; cf. Acts 1:8), (2) “tongues of fire”—divine purification (v. 3; cf. Deut 4:24; Isa 6:5-8; 10:16; 30:27-30; Matt 3:11, 12; 5:22; Acts 15:1-9; Heb 12:29); (3) “all filled”—divine possession (Acts 2:4a); and (4) “began to speak with other tongues”—divinely inspired proclamation (v. 4b). The advent of the Spirit at this time was most opportune. The importance of the Jewish Temple in centralizing and unifying Hellenic with Judean Judaism in the 1st cent. is emphasized by the vast patronage of the diaspora Jews. While Josephus’ estimate of three million attending a single Passover is likely an exaggeration (Crownfield, p. 230), it nevertheless points up the cultural and spiritual unity of all Judaism. Through the Spirit-animated witness of the apostles, 3,000 Jews, mostly Hellenists, were converted to Christianity (2:41), with an increase to at least 5,000 soon after (4:4). The genuineness and influence of this spiritual occurrence is attested by the quality of its converts (2:41-47; 4:32-37). With the return of the Hellenist converts to their respective locations (2:5-11) following Pentecost, they carried their witness with them and thus disseminated widely the Gospel to such outlying centers as Damascus, Antioch of Syria, Cyprus, Cyrene and even Rome (11:20). There were doubtless many other locations of which those recorded are representative. 2. The martyrdom of Stephen (7; 8:1, 2). At the outset Christianity was recognized as only a new-life movement within Judaism. The Christians continued worshiping in the Temple and observed the regular Jewish ceremonials (3:1). Little opposition was manifested by the Jews until Christianity was recognized as a distinct religion and the Hellenists, esp. Stephen, began to insinuate the universality of Christianity, and that it would supplant Judaism, for which insinuations he became the first Christian martyr (7; 8:1). The full fury of Jewish persecution broke upon the Christians, but esp. upon the Hellenists following Stephen’s martyrdom, and consequently the Gospel spread afar through the witness of these dispersed Hellenist disciples (8:1, 4). Thus it was the martyrdom of Stephen that shattered the bars of legalistic Judaism and set Christianity free for its universal mission. The apostles and Jewish Christians remained to constitute the Jerusalem mother church (8:1) and afford a central nucleus and base of authority for the church until the Rom. siege of Jerusalem in a.d. 68. 3. The conversion of Saul (8:3; 9:1-22; 22:6-16; 26:9-23). In the first stage of the Apostolic Age Peter and Stephen dominated the scene (1-8:1); in the second, Peter, Philip and Barnabas were prominent (9:27; 12); but in the third, it was Paul (chs. 13-28). With the conversion of Saul, the archenemy of Christianity (9:1, 2), a new era dawned upon the young church. From vicious persecutor of the church because of the universal implications of its message, Saul became the great apostle to the Gentiles (Gal 1:23). A period of peace and spiritual prosperity for the church followed Saul’s conversion (9:31). Paul (his Rom. name), himself a Hellenist Jew with Rom. citizenship from Tarsus in Cilicia, was educated in Jerusalem under the relatively liberal-minded Gamaliel (22:3), and was thus better able to understand and appreciate the Hellenist stance than were the other apostles. Paul was present at the martyrdom of Stephen and approved his death sentence as well as that of other Christians (7:58; 8:1; 22:20; 26:10). He was prob. one of those from Cilicia who could not cope with Stephen’s “wisdom and the spirit” (6:9, 10). He was never able to free himself from the influence of Stephen’s message and martyrdom. All of his recorded addresses reflect the influence of Stephen’s arguments. With the conversion and subsequent leadership of Paul, the Christian Gospel passed into its world-wide Gentile mission. The generous attitude of Rome toward the Christians was due to the allowance of freedom granted all approved religions within the empire. Judaism was such a religion, and since Christianity had flowered from Judaism Rome appears not to have distinguished between the two (18:1, 2, 12-17). Actually Christianity enjoyed the protection of Rome until about the time of Paul’s first imprisonment under Nero when the distinction between Judaism and Christianity became clearer, and the Christians became convenient scapegoats for Nero. The martyrdom of James under Herod (12:1-5) should prob. be understood in the light of Herod’s Jewish connections and his desire to curry favor with the Jews, rather than as a hostile act of Rome toward Christianity. 4. The Council at Jerusalem (c. a.d. 48 or 49; Acts 15). The first general council of the Christian Church prob. occured between the first and second missionary journeys of Paul. The principal issue was the condition required of the Gentiles for membership in the church. The decision reached by the council was one of the most momentous of all church history as it saved the young movement from a Jew-Gentile schism. It also established salvation by grace without legalism (for a full treatment of this subject see Council of Jerusalem). 5. The mission to the Gentile world (chs. 13-28). (1) Whatever social, economic, political or other implications the Gospel may have had, the primary and distinctive aim of the 1st cent. Christians was to make Christ known to all the world as Savior and Lord. Christ’s universal lordship is linked inseparably with His saviorhood (110 times in Acts His lordship is emphasized). (2) For the apostolic Christians the uniqueness of Jesus Christ as Savior and Lord was absolute (4:12). (3) The responsibility for the universal witness was obligatory upon each believer, and not just upon the apostles and leaders. (4) Apostolic methods were considered means to make Christ known, and never ends in themselves. Important items were: a). personal witness to Christ through social intercourse; b). miraculous acts of God that inspired faith in Christ as Savior; c). oral preaching; d). itineration; e). charities; f). church organization and supervision; g). training of promising converts; h). planting of the Gospel in strategic centers; and i). writing and circulation of Christian letters, from which all of the NT letters came. (5) Simplicity characterized Christianity in the apostolic era. There were no church buildings as such (Rom 16:5; 1 Cor 16:19; Philem 2), government was at a minimum, and generally worship was patterned after the informal synagogue. (6) Christianity was considered to be a spiritual life movement rather than an organization or an institution. Christians were the people of the Way (Way is capitalized six times in Acts KJV), “the new and living way” (Heb 10:20). (7) The full extent of the gospel outreach in the 1st cent. cannot be determined with certainty. However, some idea can be gained from the representatives of the fifteen nations mentioned as present at Pentecost, which included most of the Middle E and Rome (Acts 2:7-11). Paul’s missionary journeys took him through Palestine, Syria, Cyprus, Asia Minor, Macedonia, Greece and to Rome. He further mentioned Illyricum (Rom 15:19), and even Spain was a possibility (15:24). Peter may have reached Babylon (1 Pet 5:13), and there is a strong tradition that Thomas went to India. Paul boldly wrote to the Romans within thirty years of Pentecost: “...your faith is proclaimed in all the world” (Rom 1:8), and to the Colossians: “...the gospel...in the whole world...is bearing fruit and growing” (Col 1:5, 6). Reliable extra-Biblical witnesses support Paul’s claims, including Justin Martyr, Tertullian, Lactantius, Clemens Romanus, Ignatius and Hermas (Harnack, II, 4, 5, 7, 16, 24). Harnack says, “This belief that the original apostles had already preached the gospel to the whole world, is...extremely old....The belief would never have arisen unless some definite knowledge of the apostles’ labors and whereabouts (i.e., in the majority of cases) had been current....Hermas is exceptionally clear and definite; and this evidence...is all the more weighty, as he may invariably be assumed to voice opinions which were widely spread and commonly received” (ibid). Bibliography B. W. Robinson, The Life of Paul (1918); F. J. F. Jackson and K. Lake, The Beginnings of Christianity, Pt. I, “The Acts of the Apostles” (1920); B. S. Easton, “The Apostolic Age,” ISBE, Vol. I (1939); W. M. Ramsay, St. Paul the Traveller and the Roman Citizen (rep. 1949); F. F. Bruce, The Spreading Flame (1953); W. M. Ramsay, The Church in the Roman Empire (rep. 1954); H. J. Cadbury, The Book of Acts in History (1955); F. R. Crownfield, An Historical Approach to the New Testament (1960); G. Kittel, ed., Theological Dictionary of the NT, Vol. I (1964); S. Neill, Christian Missions (1964); C. W. Carter, “The Acts of the Apostles,” The Wesleyan Bible Commentary, Vol. IV (1964); J. Finegan, Handbook of Biblical Chronology (1964).PaoloV

June 23, 2019

June

06

Jun

23

23

2019

02:11 PM

2

02

11

PM

PDT

Copy Comment Link

James 1:27 Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world Pure and undefiled religion. James picks two synonymous adjectives to define the most spotless kind of religious faith—that is which is measured by compassionate love (cf. John 13:35). orphans and widows. Those without parents or husbands were and are an especially needy segment of the church (see notes on 1 Tim. 5:3; cf. Ex. 22:22; Deut. 14:28, 29; Ps. 68:5; Jer. 7:6, 7; 22:16; Acts 6:1–6). Since they are usually unable to reciprocate in any way, caring for them clearly demonstrates true, sacrificial, Christian love. world. The evil world system (see notes on 4:4; 1 John 2:15). Religion that is pure and undefiled. James stresses concern for widows and orphans as a true measure of obedience that is pleasing to God. It reflects the concerns of God Himself (Deut. 10:18; Ps. 9:18 note; 68:5; 146:9). Israel was given this responsibility in the Old Testament (Deut. 14:29; Ezek. 22:7).PaoloV

June 23, 2019

June

06

Jun

23

23

2019

01:49 PM

1

01

49

PM

PDT

Copy Comment Link

SA @77: “I mean the universal Church which has its headquarters in heaven and which is governed on earth by the bishop of Rome and his brethren, the successors of the apostles of Christ.” Huh? Say what? And you refer me to KF? What for? Does KF agree with your comment @77? I let KF answer for himself, but I really don’t understand what your wrote @77. Maybe KF can translate what you wrote to a simple language that is more understandable to me.PaoloV

June 23, 2019

June

06

Jun

23

23

2019

10:53 AM

10

10

53

AM

PDT

Copy Comment Link

I refer PaoloV and OLV to KF's post @ 74. Christianity is a religion.Silver Asiatic

June 23, 2019

June

06

Jun

23

23

2019

09:08 AM

9

09

08

AM

PDT

Copy Comment Link

Paolo

I assume that by “Catholic” you mean “universal” and not the organization that has its headquarters in the Vatican, right?

I mean the universal Church which has its headquarters in heaven and which is governed on earth by the bishop of Rome and his brethren, the successors of the apostles of Christ.Silver Asiatic

June 23, 2019

June

06

Jun

23

23

2019

08:43 AM

8

08

43

AM

PDT

Copy Comment Link

KF I think we are in agreement. Other commentators here have claimed that Christianity is not a religion. I am glad you disagree with that opinion. Of course, Christianity is a religion, as you point out.

Third, I noted historically on the recognition of documents as being scripture 200+ years before formal lists were made in councils.

Yes, this is the development of the canon of Scripture. The very same apostolic-line of bishops approved various texts in the local communities and then, finally, making official, formal statements in Councils. It was never a matter of private opinion, but always an exercise of Church authority.

The authority and truth do not come from the council but from the source and power manifested. Councils etc are secondary, historical witnesses.

Authority and truth are given to the Church. The Church meets in Councils. So, the authority is manifested in Councils. The authority comes from God. He gives the divine promise to the Church, that the Church will teach rightly in the name of Christ. That is how the Councils knew which books were divine. There is no human, historical, scientific or logical means alone to determine if a book is divinely inspired. Only the power of God, given to men (the apostles and their successors) can give that kind of knowledge. That's what the Church was given. That is how we know what the New Testament is. When you read the New Testament, you are reading a book that comes from the Church. Without the Church, we would not know. St. Augustine said that very thing. "For my part, I should not believe the gospel except as moved by the authority of the Catholic Church." It is the authority of the Church that teaches us what the Gospel books are.

There is no good reason to infer or suggest councils arbitrarily excluded things.

Of course, Councils do not act in an arbitrary manner on any matter of Christian doctrine or practice. Some books were excluded from the Canon as proposed by previous local churches, others were validated and included. Eventually, a final collection of books was authorized.

As to the triune understanding of the Godhead, I suggest that such can be abundantly warranted from the text of Scripture; which as I noted has authenticity prior to councils.

The Council of Jerusalem took place before the final letters of the New Testament were written, so really, the Councils pre-date the Scriptures. It is the Councils through the Church that gave us the Scriptures. Without the Councils, the letter of St. Clement would be believed to be Scripture, as it was through the 4th century until a formal list of books was published. The New Testament was written in the Church, for the Church, and ultimately collected, published and preserved by the Church. It was never a project by individuals outside of the Church - at least until the 16th century when individuals felt they could create their own official canon of texts based on their own, subjective, authority.

That some truths about reality and its roots are of religious or philosophical character does not put them in a particularly suspect class, nor does it lend credibility to a conspiracist suspicion.

Yes, exactly. That is the traditional Christian teaching.

PS: You are a rock, on this Bedrock Foundation I will build my church: Peter’s confession of Jesus as Messiah in fulfillment of the eschatological expectation of Israel.

Yes, a minority of Fathers give that interpretation but virtually all teach, what the Church today teaches, that the rock, foundation, is the apostle Peter himself and his successors the bishops of Rome. Of course, people disagree with what the Church teaches, and we can find all manner of various opinions about what New Testament passages mean. But that illustrates my point about Generic Christianity that is lacking authority and an apostolic Church. One can read a text in any manner and arrive at a variety of contradictory, subjective and basically useless opinions and interpretations.. That renders Christianity as meaningless as the person's opinions are themselves. The Bible cannot be properly interpreted outside of the divine authority given to the Church by Christ. None of the individuals, from the Reformers down to various preachers today, can claim that they have been given the divine authority to interpret the Bible correctly. The Church makes that claim - the same Church that gave the world the New Testament itself. Individuals, even intelligent ones, or scholars, or would-be reformers, simply cannot do it, and history shows the results that follow from those who attempt it. We have people here who think Christianity is not even a religion. Others dispense with the New Testament entirely, except as a book of some general guidelines. That is the result of private interpretation based on the supposed, but non-existent divine authority of an individual believer.Silver Asiatic

June 23, 2019

June

06

Jun

23

23

2019

08:40 AM

8

08

40

AM

PDT

Copy Comment Link

SA @65: “The Church established by Jesus Christ was founded by Him and then carried on by His apostles, and handed down through the centuries to the successors of those apostles, the bishops of the Catholic Church.” I assume that by “Catholic” you mean “universal” and not the organization that has its headquarters in the Vatican, right?PaoloV

June 23, 2019

June

06

Jun

23

23

2019

08:33 AM

8

08

33

AM

PDT

Copy Comment Link

PS: Collection of dictionaries:

religion Also found in: Thesaurus, Medical, Legal, Acronyms, Idioms, Encyclopedia, Wikipedia. re·li·gion (r?-l?j??n) n. 1. a. The belief in and reverence for a supernatural power or powers, regarded as creating and governing the universe: respect for religion. b. A particular variety of such belief, especially when organized into a system of doctrine and practice: the world's many religions. c. A set of beliefs, values, and practices based on the teachings of a spiritual leader. 2. The life or condition of a person in a religious order: a widow who went into religion and became a nun. 3. A cause, principle, or activity pursued with zeal or conscientious devotion: a person for whom art became a religion. Idiom: get religion Informal 1. To become religious or devout. 2. To resolve to end one's immoral behavior. [Middle English religioun, from Old French religion, from Latin religi?, religi?n-, perhaps from relig?re, to tie fast; see rely.] American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved. religion (r??l?d??n) n 1. belief in, worship of, or obedience to a supernatural power or powers considered to be divine or to have control of human destiny 2. any formal or institutionalized expression of such belief: the Christian religion. 3. the attitude and feeling of one who believes in a transcendent controlling power or powers 4. (Roman Catholic Church) chiefly RC Church the way of life determined by the vows of poverty, chastity, and obedience entered upon by monks, friars, and nuns: to enter religion. 5. something of overwhelming importance to a person: football is his religion. 6. archaic a. the practice of sacred ritual observances b. sacred rites and ceremonies [C12: via Old French from Latin religi? fear of the supernatural, piety, probably from relig?re to tie up, from re- + lig?re to bind] Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014 re•li•gion (r??l?d? ?n) n. 1. a set of beliefs concerning the cause, nature, and purpose of the universe, esp. when considered as the creation of a superhuman agency or agencies, usu. involving devotional and ritual observances, and often containing a moral code for the conduct of human affairs. 2. a specific fundamental set of beliefs and practices generally agreed upon by a number of persons or sects: the Christian religion. 3. the body of persons adhering to a particular set of beliefs and practices: a world council of religions. 4. the life or state of a monk, nun, etc.: to enter religion. 5. the practice of religious beliefs; ritual observance of faith. 6. something a person believes in and follows devotedly. 7. Archaic. strict faithfulness; devotion. Idioms: get religion, a. to become religious; acquire religious convictions. b. to resolve to mend one's errant ways. [1150–1200; religioun < Latin religi? conscientiousness, piety <relig?re to tie, fasten (re- re- + lig?re to bind, tie; compare ligament)] re•li?gion•less, adj. Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright 2005, 1997, 1991 by Random House, Inc. All rights reserved.

--> This can be broadened from the tendency to theism in the above; there are non theistic religions and certain worldviews and movements or ideologies are de facto religions even though anti-theistic. Note Merriam Webster's in sense 4:

religion noun re·?li·?gion | ri-?li-j?n Definition of religion 1a : the state of a religious a nun in her 20th year of religion b(1) : the service and worship of God or the supernatural (2) : commitment or devotion to religious faith or observance 2 : a personal set or institutionalized system of religious attitudes, beliefs, and practices 3 archaic : scrupulous conformity : conscientiousness 4 : a cause, principle, or system of beliefs held to with ardor and faith

kairosfocus

June 23, 2019

June

06

Jun

23

23

2019

07:21 AM

7

07

21

AM

PDT

Copy Comment Link

SA, first, I have never denied that the Christian faith is in the technical sense a religion. Second, Christian leaders (starting with the apostles and Christ) will be by definition church leaders. Third, I noted historically on the recognition of documents as being scripture 200+ years before formal lists were made in councils. Indeed, there are places in the NT where other identifiable NT documents are recognised as scripture, i.e. theopneustos writings of the same rank as the body of the OT. The authority and truth do not come from the council but from the source and power manifested. Councils etc are secondary, historical witnesses. There is no good reason to infer or suggest councils arbitrarily excluded things. As to the triune understanding of the Godhead, I suggest that such can be abundantly warranted from the text of Scripture; which as I noted has authenticity prior to councils. Further to this, that God is credible root of reality is separately warranted on many grounds. That the gospel can be similarly warranted and that a core creedal confession such as the Nicene can be warranted phrase by phrase, is evidence of credibility. That some truths about reality and its roots are of religious or philosophical character does not put them in a particularly suspect class, nor does it lend credibility to a conspiracist suspicion. KF PS: You are a rock, on this Bedrock Foundation I will build my church: Peter's confession of Jesus as Messiah in fulfillment of the eschatological expectation of Israel.kairosfocus

June 23, 2019

June

06

Jun

23

23

2019

07:18 AM

7

07

18

AM

PDT

Copy Comment Link

KF I enjoyed your essay "Seeing the Eph 1 & 4 Fullness of Christ vision …" For purposes of this discussion, you outlined various formulations of the Christian religion, as a religion. You discuss also the mission of the Church, as an entity. These are counterpoints to the idea that "Christianity is not a religion". I think the profession of the Nicene Creed, for example, would be an ordinary indicator of the presence of a religious body, bound together by a Creed of beliefs.Silver Asiatic

June 23, 2019

June

06

Jun

23

23

2019

06:02 AM

6

06

02

AM

PDT

Copy Comment Link

KF

It is for example demonstrable from the very first writing “Fathers” from c 95 – 115 AD, writing to address circumstances and implicitly recognising that certain documents are valid inspired and authoritative scripture [along with the received hebraic OT, usually in the Septuagint, en bloc], that 25 of 27 NT documents were already widely known and recognised by church leaders.

Yes, those church leaders were the Fathers and bishops of the Church. But there was still debate and additional books were recognized that later were excluded as divine scripture. You've just illustrated my point - the Bible came from the Church.

… there was pressure to recognise and distinguish authentic from schismatic on one hand and what was either spurious novelty or a cutting down and cutting out to suit peculiarities on the other.

Exactly. The Church was authorized and given divine power by Christ to make these determinations. There would be no other way to sort out that which is divinely inspired from orthodox texts like Clement's epistle (which was read as Scriptural in churches) or Epistle of Barnabus.

The 325 and 381 Nicene Creed, phrase by phrase, is directly rooted in the scriptures and is the second general council, once the era of persecutions had ceased.

Rooted in Scripture but containing developments on the Trinity that are not literally Scriptural (as the term Trinity is not).

The AD 49 Jerusalem Council of Ac 15 dealt with the question of gentile converts and was 15 years before the era of widespread persecutions began. KF

Yes, exactly. That first council in Jerusalem was the model for councils of bishops that followed for the next two thousand years through to Vatican II. Bishops joined together to sort out various questions, as they did on the question of gentile converts and the judiazing tendencies that some had.

PS: You may profit from this discussion on church as body in union with living head, pondering how from NT era on this finds institutional forms to fit its needs.

The foundation remains the same today. It is the body of believers with the successors of the apostles in leadership, and successor of Peter at the head, as delegated by Christ. While yes, at the same time, various changes in order and disciplines have occurred over time.Silver Asiatic

June 23, 2019

June

06

Jun

23

23

2019

05:54 AM

5

05

54

AM

PDT

Copy Comment Link

Paolo

Is the term “church” mentioned in the Christian Bible? What does it mean?

"I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth." (1 Timothy 3:14,15). The Christian Bible indicates that the foundation (pillar and ground) of truth is the Church, or house of God. The Church is the society or community founded by Jesus Christ. In the book of Matthew, Christ states that He built his church upon the apostle Peter.Silver Asiatic

June 23, 2019

June

06

Jun

23

23

2019

05:44 AM

5

05

44

AM

PDT

Copy Comment Link

KF, Very insightful commentary. Thanks.PaoloV

June 23, 2019

June

06

Jun

23

23

2019

01:35 AM

1

01

35

AM

PDT

Copy Comment Link

SA, as a FYI, there is a difference between formal documented recognition of what is authentic, central and historic and essentially arbitrary composition, censorship and imposition. It is for example demonstrable from the very first writing "Fathers" from c 95 - 115 AD, writing to address circumstances and implicitly recognising that certain documents are valid inspired and authoritative scripture [along with the received hebraic OT, usually in the Septuagint, en bloc], that 25 of 27 NT documents were already widely known and recognised by church leaders. The Rylands fragment of John from Egypt 300 mi from Asia Minor [presumptive place of composition c 90 AD], dated to c 125 AD, a codex fragment from Gospel of John, ch 18 [as we number it] secures the C1 provenance By mid-late C2, given the case of Marcion and rise of what we call the Gnostics more generally, with their syncretistic tendencies, there was pressure to recognise and distinguish authentic from schismatic on one hand and what was either spurious novelty or a cutting down and cutting out to suit peculiarities on the other. Do not overlook the initial acceptance of Marcion's gift of 12,000 sesterces and its return by the elders of the church in Rome on recognition that something was wrong. In short, we can see outlines of chain of custody. The 325 and 381 Nicene Creed, phrase by phrase, is directly rooted in the scriptures and is the second general council, once the era of persecutions had ceased. The AD 49 Jerusalem Council of Ac 15 dealt with the question of gentile converts and was 15 years before the era of widespread persecutions began. KF PS: You may profit from this discussion on church as body in union with living head, pondering how from NT era on this finds institutional forms to fit its needs.kairosfocus

June 23, 2019

June

06

Jun

23

23

2019

12:29 AM

12

12

29

AM

PDT

Copy Comment Link

SA@66: Is the term “church” mentioned in the Christian Bible? What does it mean?PaoloV

June 22, 2019

June

06

Jun

22

22

2019

08:56 PM

8

08

56

PM

PDT

Copy Comment Link

Paolo

What is the Christian church?

The Church founded by Jesus Christ.

What is the Discovery Institute (DI)?

An inter-disciplinary community of scholars and policy advocates dedicated to the reinvigoration of traditional Western principles and institutions and the worldview from which they issued.

Who founded the Christian church?

Jesus Christ

Who founded the DI?

Bruce Chapman and George Gilder.

When was the OT and NT text written?

Between 1200 BC and 60 AD.

When did the Councils that you’re referring to meet and decided which text was included in the Bible ?

360 AD the first council decided on the final canon of the Bible.

Was any of the authors of the OT or NT text among the members of the councils that determined which text was to be included in the Bible?

Jesus gave divine power to his apostles which enabled them to decide correctly on matters of doctrine. This power is handed on to the bishops that followed, along with the teaching that came from the apostles to men like Ignatius of Antioch, Polycarp and others, The actual author of the NT is God, and God is present in any authorized council of the Church.

Does the DI include any of the authors of the text the DI publishes?

Yes. The key element in the above is whether Jesus Christ established a Church or not, and did He give that Church the divine power and authority to correctly identify the teachings He provided, and therefore the authority to know which books were divinely inspired Scripture and which were not. Only God could communicate that information. You, for example, cannot pick up a text and declare that it was divinely inspired by God. When you read the New Testament, you rely on the Church which told us which books were divine Scripture. The Bible is a book that belongs to the Church that Christ founded. It cannot be understood correctly outside of the context of the Church. People think they can pick up the New Testament and read and understand it correctly on their own. But real-life shows us that they can't do it. An authoritative Church is required to declare the correct interpretation of the Scriptures. The same Church which declared what the Scriptures actually are, and which compiled them into the collection we call the New Testament, gives us the correct meaning of the New Testament.Silver Asiatic

June 22, 2019

June

06

Jun

22

22

2019

06:53 AM

6

06

53

AM

PDT

Copy Comment Link

PaoloV

Can you explain —in your own words— what’s the difference between a Christian and everybody else?

As I explained, in the notion of a generic Christianity, there is no real difference between the Christian and everybody else. In that view, it is not even possible to become a Christian or to know if one is or isn't a Christian. There is no church, no membership, no defined teachings, no requirements, no authority, no consistency, no common ground. As I said, it's entirely subjective and individualistic. Belief in God is not required to be that kind of generic Christian. Nothing is required. This is where I agreed, that kind of Christianity is not a religion. If you are asking to move beyond that kind of generic Christianity, which is not a religion, towards a different sort of Christianity which is, in fact, a religion - I can explain all of that to you. But I don't think this blog is the place for that kind of detailed discussion. The Church established by Jesus Christ was founded by Him and then carried on by His apostles, and handed down through the centuries to the successors of those apostles, the bishops of the Catholic Church. If you want to call the Church that Jesus Christ founded, "Christianity", then there is a lot of good information around about how you can become a member of that religion.Silver Asiatic

June 22, 2019

June

06

Jun

22

22

2019

06:28 AM

6

06

28

AM

PDT

Copy Comment Link

SA @19: “A religion, among other things, is a system of beliefs that a person can adhere to and be a member of. If Christianity is not a religion, then there would be no difference between a Christian and a non-Christian. And that is what I agreed to. There is a generic Christianity which is not a religion because there is no system of beliefs, nothing to belong to, and no fundamental difference between it and any sort of secular idea one may have.” Can you explain —in your own words— what’s the difference between a Christian and everybody else? Thanks.PaoloV

June 21, 2019

June

06

Jun

21

21

2019

08:01 PM

8

08

01

PM

PDT

Copy Comment Link

SA @19: “The men who wrote the Scriptures belonged to a Church. The Church authorized and published their writings. The Councils edited the collection that we call the New Testament. That’s where the Christian scriptures came from. We say that the Discovery Institute produces writings on ID. The texts, written by various authors, belong to the DI.” Please, help me to understand your point. Please, say it with your own words if possible. Thanks. What is the Christian church? What is the Discovery Institute (DI)? Who founded the Christian church? Who founded the DI? When was the OT and NT text written? When did the Councils that you’re referring to meet and decided which text was included in the Bible ? Was any of the authors of the OT or NT text among the members of the councils that determined which text was to be included in the Bible? IOW, did those councils include any of the authors of the OT or NT text? Does the DI include any of the authors of the text the DI publishes?PaoloV

June 21, 2019

June

06

Jun

21

21

2019

07:55 PM

7

07

55

PM

PDT

Copy Comment Link

Atheism is not an affirmative belief that there is no god nor does it answer any other question about what a person believes.

A person says, "I do not believe that the continent of North America exists". I then ask, "do you think any of the founding documents of the United States exist"? Is the answer to that question, according to the definition above: "My denial of the existence of the North American continent does not answer any other question about what I believe." ? … I don't think so.Silver Asiatic

June 21, 2019

June

06

Jun

21

21

2019

06:46 PM

6

06

46

PM

PDT

Copy Comment Link

asauber, given your belief that atheists lie about their beliefs, it's probably not worth asking you to participate in a discussion, but if you are interested and willing to accept my honestly telling you what I believe, see post 50.hazel

June 21, 2019

June

06

Jun

21

21

2019

02:43 PM

2

02

43

PM

PDT

Copy Comment Link

I am just saying that according to the alleged experts in ID and the alleged experts in atheism, one can be an atheist and an IDist. That would be a freethinking atheist.ET

June 21, 2019

June

06

Jun

21

21

2019

01:28 PM

1

01

28

PM

PDT

Copy Comment Link