There is no doubt that the Word spoken of by John is Christ. This was the whole thrust of John in his Gospel. "The Word was made flesh and dwelt among us" couldn't be a more explicit term used by John on who the Word is, so this would shatter the whole theory that it might not be Christ who was the Word, for what other Word can become flesh and dwell among us? So too, the thrust of the Gospels in general is to present Jesus, so in that sense alone we can see that John clearly points to Christ when he speaks of the Word.
Lord Zagato
JoinedPosts by Lord Zagato
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43
John 1:1 - Good information
by Dansk ini came across the following information at this site, where there's a lot more :
http://www.letusreason.org/jw38.htm
english bible - "and what god was, the word was".
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Christendom Church: What's Wrong with this Picture?
by Stephanus inchristendom church: what's wrong with this picture?
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NWT says Jesus is NOT Michael !!!
by thinker indaniel's visitor (dan.
"man clothed in linen, with his hips girded with gold" (dan.
10:5) "son of man, clothed in a garment that reached down to his feet, and girded... with a golden girdle" (rev.
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Lord Zagato
I think it would be practical, and obvious, that orthodox Christianity has never identified Michael as Jesus, or vice versa, so it would be strange for JW to make the conclusion that both are identical or the same beings.
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Say goodbye...Armaggedon 15/ 05/ 03
by refiners fire inive been looking at an interesting site by a woman who receives transmissions from aliens called the zeta.
apparently the world as we know it will end may 15th when planet nibiru / marduk passes so close to our earth that an apocalypse will occur.
it last passed by when the noachian flood occurred.
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Lord Zagato
Is this person somehow connected to Scientology? Seriously, it is May 15, still a whole day to go (at least here), but I'll yawn over this one...
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Israelite tabernacle and temples....of pagan origin?
by Alana ini believe that it was the history channel that i was watching this weekend....it was about egypt--land of the gods.
in it is talked about the ancient gods of egypt and the elaborate egyptian temples.
then, it spoke of how when the israelites left egypt how they at first had their movable tabernacle and then their temples and how the set-up of them with the courtyards and the holy and most holy places were based upon the pharoahic worship and temples of the egyptians.
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Lord Zagato
It really doesn't matter much whether such and such has pagan origins. This is the fault of Fundamentalist Christianity--it sees "paganism" in some aspects of Christianity that it abhores such things as Christmas and the like. But these people miss the point: who is the center of these "pagan" customs? Or, more importantly, if the pagan custom has been made and dignified to being made Christian, is it still pagan then? If these "pagan" customs and the like have been made and rededicated to Christ, then by all means it is no longer pagan, but shows the triumph of Christianity over paganism. That's the point most Fundies miss.
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I can't find the damn thing!!!!!
by Thunder Rider inplease forgive the following rantings.
several months ago i lost my watch.
it is somewhere in the house.
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Lord Zagato
If you can hear it, then it must be pretty near. I would think that if you hear it from the same place each morning--from the dining room, if I am correct--then it means the watch is just someplace near it. It would probably be in the very same place where you are when you hear it. As someone said, it might well be in the least likely place you are looking for; or to be more exact, it is often in the most obvious place that you just overlook it.
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I cant believe this Trinity lark
by Hamas inone of the main things that hits you when you leave the jw's is that maybe you haven't got all the answers like you once thought, so you begin to question everything, wouldn't you agree?.
well, my eyes were opened to the prospect of living in heaven, and not on earth like the dubya's preach.
i have listened to plenty of audio files from people that have left the witnesses and have became born again and if that floats your boat then thats great !
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Lord Zagato
[quote]One fact that lends credence to WHY the gospels and epistles were changed... from Aramaic to Greek... is the "superior" thinking OF the Greeks of that time... and afterward.[/quote]
Actually, the simple reason why the Gospels and other New Testament books were written in Greek was that most of their audience were, in fact, Greek, or spoke Greek. Remember that Jewish Israel rejected Christ and His followers. The Apostles found more audience in the Jewish communities living out of Israel, as well as the Gentiles, than they did within Israel itself. So too did the Apostles fan out to different parts of the Roan Empire to preach the Gospel, so that they were then compelled to write in the language commonly used, and that was Greek, not Aramaic, of course.
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True Bible Doctrines Part 1
by hooberus inthere is alot of exposing false doctrines on here lately, i thought i'd take a different approach and show a series of true bible doctines.
the word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the lord jesus, and shalt believe in thine heart that god hath raised him from the dead, thou shalt be saved.
romans 10:8-9. .
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Lord Zagato
[quote]I'm assuming that you are Catholic? I have many questions for you, if you are...love, dj[/quote]
Yes, I am. You can PM me if you want to about your questions, or e-mail me.
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Celebrating Mother's And Father's Day Is Unscriptural! You Gotta READ This!
by minimus inthe may 8, 1956 awake had the article entitled,"mother and father worship unscriptural".
it states:"nowhere in the bible do we find that parents are to be worshipped, or that there should be a father's day and a mother's day kept in their honor.
worship belongs exclusively to jehovah god, as he himself says:' i jehovah your god am a god exacting exclusive devotion'.
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Lord Zagato
[quote]HONOR YOUR MOTHER AND FATHER. A command of God.Scriptural![/quote]
I agree. I think the writer/s are cynical about things. Nuff said.
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True Bible Doctrines Part 1
by hooberus inthere is alot of exposing false doctrines on here lately, i thought i'd take a different approach and show a series of true bible doctines.
the word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the lord jesus, and shalt believe in thine heart that god hath raised him from the dead, thou shalt be saved.
romans 10:8-9. .
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Lord Zagato
Further, we can see this harmony of the human and Divine in Christ in the rest of the New Testament books, as well as of course in the Gospels:
Christology of the Catholic Epistles
The Epistles of St. John will be considered together with the other writings of the same Apostle in the next paragraph. Under the present heading we shall briefly indicate the views concerning Christ held by the Apostles St. James, St. Peter, and St. Jude.
(a) The Epistle of St. James
The mainly practical scope of the Epistle of St. James does not lead us to expect that Our Lord's Divinity would be formally expressed in it as a doctrine of faith. This doctrine is, however, implied in the language of the inspired writer. He professes to stand in the same relation to Jesus Christ as to God, being the servant of both (i, 1): he applies the same term to the God of the Old Testament as to Jesus Christ (passim). Jesus Christ is both the sovereign judge and independent lawgiver, who can save and can destroy (iv, 12); the faith in Jesus Christ is faith in the lord of Glory (ii, 1). The language of St. James would be exaggerated and overstrained on any other supposition than the writer's firm belief in the Divinity of Jesus Christ.
(b) Belief of St. Peter
St. Peter presents himself as the servant and the apostle of Jesus Christ (I Pet., i, 1; II Pet., i, 1), who was predicted by the Prophets of the Old Testament in such a way that the Prophets themselves were Christ's own servants, heralds, and organs (I Pet., i, 10-11). It is the pre-existent Christ who moulds the utterances of Israel's Prophets to proclaim their anticipations of His advent. St. Peter had witnessed the glory of Jesus in the Transfiguration (II Pet., i, 16); he appears to take pleasure in multiplying His titles: Jesus Our Lord (II Pet., i, 2), our Lord Jesus Christ (ibid., i, 14, 16), the Lord and Saviour (ibid., iii, 2), our Lord and Saviour Jesus Christ (ibid., i, 1), Whose power is Divine (ibid., i, 3), through whose promises Christians are made partakers of the nature of God (ibid., i, 4). Throughout his Epistle, therefore, St. Peter feels, as it were, and implies the Divinity of Jesus Christ.
(c) Epistle of St. Jude
St. Jude, too, introduces himself as the servant of Jesus Christ, through union with whom Christians are kept in a life of faith and holiness (1); Christ is our only Lord and Saviour (4), Who punished Israel in the wilderness and the rebel angels (5), Who will come to judgment surrounded by myriads of saints (14), and to Whom Christians look for the mercy which He will show them at His coming (21), the issue of which will be life everlasting. Can a merely human Christ be the subject of this language?
Johannean Christology
If there were nothing else in the New Testament to prove the Divinity of Christ, the first fourteen verses in the Fourth Gospel would suffice to convince a believer in the Bible of that dogma. Now the doctrine of this prologue is the fundamental idea of the whole Johannean theology. The Word made flesh is the same with the Word Who was in the beginning, on the one hand, and with the man Jesus Christ, the subject of the Fourth Gospel on the other. The whole Gospel is a history of the Eternal Word dwelling in human nature among men.
The teaching of the Fourth Gospel is also found in the Johannean Epistles. In his very opening words the writer tells his readers that the Word of life has become manifest and that the Apostles had seen and heard and handled the Word incarnate. The denial of the Son implies the loss of the Father (I John, ii, 23), and "whosoever shall confess that Jesus is the Son of God, God abideth in him and he in God" (ibid., iv, 15). Towards the end of the Epistle the writer is still more emphatic: "And we know that the Son of God is come: and he hath given us understanding that we may know the true God, and may be in his true Son. This is the true God and life eternal" (ibid., v, 20).
According to the Apocalypse, Christ is the first and the last, the alpha and the omega, the eternal and the almighty (i, 8; xxi, 6; xxii, 13). He is the King of kings and Lord of lords (xix, 16), the Lord of the unseen world (xii, 10; xiii, 8), the centre of the court of heaven (v, 6); He receives the adoration of the highest angels (v, 8), and as the object of that uninterrupted worship (v, 12), )He is associated with the Father (v, 13; xvii, 14).
Christology of the Synoptists
There is a real difference between the first three Evangelists and St. John in their respective representations of our Lord. The truth presented by these writers may be the same, but they view it from different standpoints. The three Synoptists set forth the humanity of Christ in its obedience to the law, in its power over nature, and in its tenderness for the weak and afflicted; the fourth Gospel sets forth the life of Christ not in any of the aspects which belong to it as human, but as being the adequate expression of the glory of the Divine Person, manifested to men under a visible form. But in spite of this difference, the Synoptists by their suggestive implication practically anticipate the teaching of the Fourth Gospel. This suggestion is implied, first, in the Synoptic use of the title Son of God as applied to Jesus Christ. Jesus is the Son of God, not merely in an ethical or theocratic sense, not merely as one among many sons, but He is the only, the well-beloved Son of the Father, so that His son-ship is unshared by any other, and is absolutely unique (Matt., iii, 17, xvii, 5; xxii, 41; cf. iv, 3, 6; Luke, iv, 3, 9); it is derived from the fact that the Holy Ghost was to come upon Mary, and the power of the Most High was to overshadow her (Luke, i, 35). Again, the Synoptists imply Christ's Divinity in their history of His nativity and its accompanying circumstances; He is conceived of the Holy Ghost (Luke, 1, 35), and His mother knows that all generations shall call her blessed, because the mighty one had done great things unto her (Luke, i, 48). Elisabeth calls Mary blessed among women, blesses the fruit of her womb, and marvels that she herself should be visited by the mother of her Lord (Luke, i, 42-43). Gabriel greets Our Lady as full of grace, and blessed among women; her Son will be great, He will be called the Son of the Most High, and of His kingdom there will be no end (Luke, i, 28, 32). As new-born infant, Christ is adored by the shepherds and the Magi, representatives of the Jewish and the Gentile world. Simeon sees in the child his Lord's salvation, the light of the Gentiles, and the pride and glory of his people Israel (Luke, ii, 30-32). These accounts hardly fit in with the limits of a merely human child, but they become intelligible in the light of the Fourth Gospel.
The Synoptists agree with the teaching of the Fourth Gospel concerning the person of Jesus Christ not merely in their use of the term Son of God and in their accounts of Christ's birth with its surrounding details, but also in their narratives of Our Lord's doctrine, life, and work. The very term Son of Man, which they often apply to Christ, is used in such a way that it shows in Jesus Christ a self-consciousness for which the human element is not something primary, but something secondary and superinduced. Often Christ is simply called Son (Matt., xi, 27; xxviii, 20), and correspondingly He never calls the Father "our" Father, but "my" Father (Matt., xviii, 10, 19, 35; xx, 23; xxvi, 53). At His baptism and transfiguration He receives witness from heaven to His Divine Son-ship; the Prophets of the Old Testament are not rivals, but servants in comparison with Him (Matt., xxi, 34); hence the title Son of Man implies a nature to which Christ's humanity was an accessory. Again, Christ claims the power to forgive sins and supports His claim by miracles (Matt., ix, 2-6; Luke, v, 20, 24); He insists on faith in Himself (Matt., xvi, 16, 17), He inserts His name in the baptismal formula between that of the Father and the Holy Ghost (Matt., xxviii, 19), He alone knows the Father and is known by the Father alone (Matt., xi, 27), He institutes the sacrament of the Holy Eucharist (Matt., xxvi, 26; Mark, xiv, 22; Luke, xxii 19), He suffers and dies only to rise again the third day (Matt., xx, 19; Mark x, 34; Luke, xviii, 33) He ascends into Heaven, but declares that He will be among us till the end of the world (Matt., xxviii, 20).
Need we add that Christ's claims to the most exalted dignity of His person are unmistakably clear in the eschatological discourses of the Synoptists? He is the Lord of the material and moral universe; as supreme lawgiver He revises all other legislation; as final judge He determines the fate of all. Blot the Fourth Gospel out of the Canon of the New Testament, and you still have in the Synoptic Gospels the identical doctrine concerning the person of Jesus Christ which we now draw out of the Four Gospels; some points of the doctrine might be less clearly stated than they are now, but they would remain substantially the same.