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originally posted by: Seede
a reply to: whereislogic
A very good example of this is that when discussing the terrestrial Jesus it must always be with the understanding that you are referencing a terrestrial entity and not a celestial entity. We can somewhat understand a terrestrial entity in that of which we can associate by our terrestrial senses. Even at that there is a hidden portion of a terrestrial entity that we cannot understand and that is the spirit of life in the terrestrial entity.
The Reformers were especially upset by Campanus’ beliefs about the Father, the Son, and the holy spirit. In his 1532 book Restitution, Campanus taught that Jesus and his Father are two distinct persons. The Father and Son “are one,” he explained, only as a husband and wife are said to be “one flesh”—united, yet still two persons. (John 10:30; Matthew 19:5) Campanus noted that the Scriptures use the same illustration to show that the Father has authority over the Son: “The head of a woman is the man; in turn, the head of the Christ is God.”—1 Corinthians 11:3.
In a celestial entity we have absolutely no understanding in either the spiritual image or the spiritual life. We understand that there is a spiritual body and a terrestrial body and we understand that the spiritual body has a life source and a terrestrial body also has a life source but we can go no further with this mystery than what is told by the teachings of the Apostles.
Master Teacher. His manner of teaching was remarkably effective. (Joh 7:45, 46) He presented matters of great weight and depth with simplicity, brevity, and clarity. ... His logic, often expressed through analogies, cleared away misguided objections and put matters in their proper perspective. (Mt 16:1-3; Lu 11:11-22; 14:1-6) He aimed his message primarily at men’s hearts, using penetrating questions to cause them to think, arrive at their own conclusions, examine their motives, and make decisions. (Mt 16:5-16; 17:24-27; 26:52-54; Mr 3:1-5; Lu 10:25-37; Joh 18:11) He did not strive to win over the masses but endeavored to awaken the hearts of those sincerely hungering for truth and righteousness.—Mt 5:3, 6; 13:10-15.
Though considerate of the limited understanding of his audience and even of his disciples (Mr 4:33) and though using discernment in how much information to give them (Joh 16:4, 12), he never ‘watered down’ God’s message in an effort to gain popularity or curry favor. His speech was straightforward, even blunt at times. (Mt 5:37; Lu 11:37-52; Joh 7:19; 8:46, 47)
‘Going Beyond the Things Written’
...
Origen accepted some of these unscriptural doctrines, calling them the teaching of the apostles. But he felt free to speculate on other questions. Many of his students were then wrestling with contemporary philosophical issues. In an effort to help them, Origen made a careful study of the various schools of philosophy that were shaping his young students’ minds. He set out to provide his students with satisfying answers to their philosophical questions.
In an attempt to reconcile the Bible with philosophy, Origen relied heavily upon the allegorical method of interpreting the Scriptures. He assumed that Scripture always had a spiritual meaning but not necessarily a literal one. As one scholar noted, this allowed Origen “the means of reading into the Bible whatever non-biblical ideas were congenial to his own theological system, while professing (and no doubt sincerely imagining himself) to be a particularly enthusiastic and faithful interpreter of the thought of the Bible.”
...
This unrestrained approach to Biblical interpretation blurred the lines between Christian doctrine and Greek philosophy. For example, in his book entitled On First Principles, Origen described Jesus as ‘the only-begotten Son, who was born, but without any beginning.’ And he added: ‘His generation is eternal and everlasting. It was not by receiving the breath of life that he is made a Son, by any outward act, but by God’s own nature.’
Origen did not find this idea in the Bible, for the Scriptures teach that Jehovah’s only-begotten Son is “the firstborn of all creation” and “the beginning of the creation by God.” (Colossians 1:15; Revelation 3:14) According to religious historian Augustus Neander, Origen arrived at the concept of “eternal generation” through his “philosophical education in the Platonic school.” Thus, Origen violated this basic Scriptural principle: “Do not go beyond the things that are written.”—1 Corinthians 4:6.
“Falsely Called ‘Knowledge’”
...
By mixing Bible teachings with Greek philosophy, Origen’s theology became littered with error, and the consequences were disastrous for Christendom. For instance, though most of Origen’s wild speculations were later rejected, his views about the “eternal generation” of Christ helped to lay the foundation for the non-Biblical doctrine of the Trinity. The book The Church of the First Three Centuries observes: “The taste for philosophy [introduced by Origen] was destined not to be soon extinct.” With what result? “The simplicity of the Christian faith was corrupted, and an infinity of errors flowed into the Church.”
For his part, Origen could have heeded the apostle Paul’s admonition and avoided contributing to this apostasy by “turning away from the empty speeches that violate what is holy and from the contradictions of the falsely called ‘knowledge.’” Instead, by basing so much of his teaching on such “knowledge,” Origen “deviated from the faith.”—1 Timothy 6:20, 21; Colossians 2:8.
originally posted by: Seede
a reply to: whereislogic
The answer is the Word of God -- [Psa 82:6 I have said, Ye are gods; and all of you are children of the most High.
Cellarius distinguished the “Heavenly Father” from “his Son Jesus Christ” and wrote that Jesus was one of many gods and sons of the almighty God.—John 10:34, 35.
The original-language words rendered “understanding” can refer to comprehension of a rather simple kind or can describe a full and profound realization of the inner nature, underlying reasons, and significance of complex matters. Insight, discernment, and perception are all closely connected to understanding.
...
Source of Understanding. Jehovah God is both the Source of understanding and the Supreme Example of its use. The splendid coordination and functioning of the universe, in which each creation serves a particular and harmonious purpose, with no clashes or problems resulting from a lack of discernment on their Creator’s part, manifest God’s understanding. (Job 38:36; Ps 136:5-9; Pr 3:19, 20; Jer 10:12, 13)
...
Knowledge of Jehovah God and discernment of his will combined with faith and trust therefore form the foundation of all true understanding on the part of his intelligent creatures. “Knowledge of the Most Holy One is what understanding is,” and this includes understanding “righteousness and judgment and uprightness, the entire course of what is good.” (Pr 9:10; 2:6-9; 16:20)
...
Those turning from the Source. The person who turns to transgression begins to discount God as a factor to be considered when making decisions and plans. (Job 34:27) Such a person allows his heart to blind him to the wrongness of his ways and he loses insight. (Ps 36:1-4) Even if claiming to worship God, he puts men’s precepts above God’s; he prefers them. (Isa 29:13, 14) He rationalizes and excuses his loose conduct as mere “sport” (Pr 10:23) and becomes perverted, brutish, stupid in his reasoning, to the extreme of assuming that the invisible God does not see or discern his wrongdoing, as though God’s powers of perception had failed. (Ps 94:4-10; Isa 29:15, 16; Jer 10:21) By his course and actions he says, in effect, “There is no Jehovah” (Ps 14:1-3) and leaves him ‘out of the picture.’ Not being guided by divine principles, he cannot judge matters correctly, see the issues clearly, evaluate the factors involved, and arrive at right decisions.—Pr 28:5.
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Relationship to Knowledge and Wisdom. Understanding must be based on knowledge, and it works with knowledge, though it is itself more than mere knowledge. The extent and worth of one’s understanding is measurably affected by the quantity and quality of one’s knowledge. Knowledge is acquaintance with facts, and the greatest and most fundamental facts relate to God, his existence, his invincible purpose, his ways. Understanding enables the person to relate the knowledge he acquires to God’s purpose and standards, and thereby he can assess or evaluate such knowledge. The “understanding heart is one that searches for knowledge”; it is not satisfied with a mere superficial view but seeks to get the full picture. (Pr 15:14) Knowledge must become ‘pleasant to one’s very soul’ if discernment is to safeguard one from perversion and deception.—Pr 2:10, 11; 18:15; see KNOWLEDGE.
...
Knowledge and understanding together bring wisdom, which is “the prime thing,” the ability to bring a fund of knowledge and keen understanding to bear on problems with successful results. (Pr 4:7) The person who is rightly motivated seeks understanding, not out of mere curiosity or to exalt himself, but for the very purpose of acting in wisdom; ‘wisdom is before his face.’ (Pr 17:24; see WISDOM.) He is not like those in the apostle Paul’s day who assumed to be teachers of others but were “puffed up with pride, not understanding anything,” unwisely letting themselves become “mentally diseased over questionings and debates about words,” things that produce disunity and a host of bad results.—1Ti 6:3-5.
Gaining True Understanding.
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A man may imagine things that are false, but he can only understand things that are true, for if the things be false, the apprehension of them is not understanding. -Isaac Newton
Synonyms for paradox
noun. contradiction, puzzle
absurdity
ambiguity
anomaly
enigma
inconsistency
mystery
[different color scheme]
error
mistake
nonsense
Antonyms for paradox
normality
[different color scheme]
accuracy
certainty
truth
understanding
More words related to paradox
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fallacy
noun. illusion, misconception
ambiguity
bias
deceit
deception
delusion
equivocation
erroneousness
error
falsehood
misinterpretation
mistake
paradox
untruth
Cardinal John O’Connor stated about the Trinity: “We know that it is a very profound mystery, which we don’t begin to understand.” Why is the Trinity so difficult to understand?
originally posted by: whereislogic
Who's the "I" in the quotation Jesus uses above after "written in your Law"? Who is "he" in the next sentence of Jesus?
originally posted by: Seede
The answer is the Word of God --...
At Psalm 82:1, 6, ʼelo·himʹ is used of men, human judges in Israel. Jesus quoted from this Psalm at John 10:34, 35. They were gods in their capacity as representatives of and spokesmen for Jehovah. Similarly Moses was told that he was to serve as “God” to Aaron and to Pharaoh.—Ex 4:16, ftn; 7:1.
[whereislogic: John 17:7,8 (Jesus praying to his God Jehovah)
Now they have come to know that all the things you gave me are from you; 8 because I have given them the sayings that you gave me, and they have accepted them and have certainly come to know that I came as your representative, and they have believed that you sent me.]
...[switching source]
Certain teachings were greatly modified. For example, in the Bible, Jesus is called “the Logos,” meaning God’s “Word,” or Spokesman. (John 1:1-3, 14-18; Revelation 19:11-13) Very early on, this teaching was distorted by Justin, who like a philosopher played on the two possible meanings of the Greek word logos: “word” and “reason.” ...
Moreover, by forcing the tie between Jesus and the logos of Greek philosophy, which was closely linked with the person of God, the apologists, including Tertullian, embarked on a course that eventually led Christianity to the Trinity dogma.*
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The True God Jehovah. The true God is not a nameless God. His name is Jehovah. (De 6:4; Ps 83:18)
Is anyone here familiar with the concept of distinguishing between different individuals by the usages of "he", "you", "me", "him", "I", "your", etc.? The concepts of giving and receiving stuff, or a sender and someone who was sent?
originally posted by: whereislogic
originally posted by: Seede
a reply to: whereislogic
2 Pet 3:16b
...However, some things in them are hard to understand, and these things the ignorant* [Or “untaught.”] and unstable are twisting, as they do also the rest of the Scriptures, to their own destruction.
"But we have renounced the shameful, underhanded things, not walking with cunning or adulterating the word of God; but by making the truth manifest,...
it is veiled among those who are perishing, among whom the god of this system of things has blinded the minds of the unbelievers,..." (2 Cor 4:2-4)
"veiled", as in obscured, ambiguous, unclear, a mystery.
Did anyone notice there is not a "we" in verse 2 of 2Cor 4:2?
2Peter 3:14-16 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.
2Cor 4:1 Therefore seeing we have this ministry, as we have received mercy, we faint not;
2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.
3 But if our gospel be hid, it is hid to them that are lost:
4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
"Thou Shalt Not Suffer a Witch to Live"in reality was in hebrew “Thou shalt not suffer a poisoner to live.” m’khashepah does not mean witch. Witch in herbrew is chasapah.
Only one gets a man to heaven.