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originally posted by: Topcraft
a reply to: randomuser2034
Ok, let me try to keep this very simple.
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“Christianity” Becomes a Philosophy
The philosopher Celsus mockingly described Christians as “labourers, shoemakers, farmers, the most uninformed and clownish of men.” This mockery was too much for the apologists to bear. They determined to win over public opinion by resorting to a new tactic. Once rejected, worldly wisdom was now used in the service of the “Christian” cause. Clement of Alexandria, for example, saw philosophy as “true theology.” Justin, though claiming to reject pagan philosophy, was the first to use philosophical language and concepts to express “Christian” ideas, considering this type of philosophy “to be safe and profitable.”
From this point on, the strategy was, not to oppose philosophy, but to make supposed Christian thought a philosophy higher than that of the pagans. “On some points we teach the same things as the poets and philosophers whom you honour, and on other points are fuller and more divine in our teaching,” wrote Justin. Adorned with its new philosophical finery, “Christian” thought now claimed the dignity of old age. The apologists pointed out that Christian books were far older than those of the Greeks and that the prophets of the Bible lived earlier than Greek philosophers. Certain apologists even concluded that the philosophers copied from the prophets. Plato was made out to be a disciple of Moses!
Christianity Distorted
This new strategy led to a mixture of Christianity and pagan philosophy. Comparisons were made between Greek gods and Bible characters. Jesus was compared to Perseus; and Mary’s conception to that of Perseus’ mother, Danaë, who was said to be also a virgin.
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.” Christians, he said, received the word in the person of Christ himself. However, logos in the sense of reason is found in every man, including pagans. Thus, he concluded, those who live in harmony with reason are Christians, even those who claimed or were thought to be atheists, like Socrates and others.
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.* [For further information on Tertullian’s beliefs, see The Paradox of Tertullian]
The word “soul” appears over 850 times in the Bible, including more than 100 times in its Greek form. It basically refers to mortal, living creatures, either human or animal. (1 Corinthians 15:45; James 5:20; Revelation 16:3) The apologists, however, twisted this Bible teaching by linking it with Plato’s philosophy that the soul is separate from the body, invisible and immortal. Minucius Felix even asserted that belief in the resurrection had its early beginnings in Pythagoras’ teaching of the transmigration of the soul. How far Greek influence had led them from the teachings of the Bible!
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How Early Christians Measured Up: According to religion writer Jonathan Dymond, the early Christians “refused to engage in [war]; whatever were the consequences, whether reproach, or imprisonment, or death.” They chose to suffer rather than compromise their neutral stand. Their moral code also set them apart. Christians were told: “Because you do not continue running with them in this course to the same low sink of debauchery, they are puzzled and go on speaking abusively of you.” (1 Peter 4:4) Historian Will Durant wrote that Christians “were troubling the pleasure-mad pagan world with their piety and their decency.”
Who Fit the Pattern Today? Regarding Christian neutrality, the New Catholic Encyclopedia asserts: “Conscientious objection is morally indefensible.” An article in the Reformierte Presse states that a report by African Rights, a human rights organization, on the 1994 Rwandan genocide established the participation of all churches, “with the exception of Jehovah’s Witnesses.”
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Regarding Christendom's support of the Nazi regime and involvement in the holocaust: Why the Churches Kept Silent (Awake!—1995)
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Since 1914, two world wars and over a hundred smaller conflicts have spilled an ocean of blood. A century ago, French writer Guy de Maupassant said that “the egg from which wars are hatched” is patriotism, which he called “a kind of religion.” In fact, The Encyclopedia of Religion says that patriotism’s cousin, nationalism, “has become a dominant form of religion in the modern world, preempting a void left by the deterioration of traditional religious values.” (Italics ours.) By failing to promote true worship, false religion created the spiritual vacuum into which nationalism was able to pour.
Nowhere was this better illustrated than in Nazi Germany, whose citizens at the beginning of World War II claimed to be 94.4 percent Christian. Of all places, Germany—birthplace of Protestantism and praised in 1914 by Pope Pius X as home of “the best Catholics in the world”—should have represented the very best that Christendom had to offer.
Significantly, Catholic Adolf Hitler found readier support among Protestants than among Catholics. ...
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The part Christendom played in both world wars led to a severe loss of prestige. As the Concise Dictionary of the Christian World Mission explains: “Non-Christians had before their eyes . . . the evident fact that nations with a thousand years of Christian teaching behind them had failed to control their passions and had set the whole world ablaze for the satisfaction of less than admirable ambitions.”
Of course, religiously motivated wars are nothing new. But in contrast with the past when nations of different religions warred with one another, the 20th century has increasingly found nations of the same religion locked in bitter conflict. The god of nationalism has clearly been able to manipulate the gods of religion. Thus, during World War II, while Catholics and Protestants in Great Britain and the United States were killing Catholics and Protestants in Italy and Germany, Buddhists in Japan were doing the same to their Buddhist brothers in southeast Asia.
Nevertheless, in view of its own bloodstained clothing, Christendom cannot self-righteously shake its finger at others. By advocating, supporting, and at times electing imperfect human governments, professed Christians and non-Christians alike must share responsibility for the blood these governments have shed.
But what kind of religion would put government above God and offer its own members as political sacrifices on the altar of the god of war?
“They Kept Spilling Innocent Blood”
Those words, said of apostate Israel centuries ago, apply to all false religions and to those of Christendom in particular. (Psalm 106:38) Do not forget the millions of lives snuffed out in the Holocaust, a tragedy in which Christendom’s churches were not guiltless.—See Awake! April 8, 1989. ...
Catholic historian E. I. Watkin wrote: “Painful as the admission must be, we cannot in the interest of a false edification or dishonest loyalty deny or ignore the historical fact that Bishops have consistently supported all wars waged by the government of their country. . . . Where belligerent nationalism is concerned they have spoken as the mouthpiece of Caesar.” When Watkin said that bishops of the Catholic Church “supported all wars waged by the government of their country,” he included the wars of aggression waged by Hitler. As Roman Catholic professor of history at Vienna University, Friedrich Heer, admitted: “In the cold facts of German history, the Cross and the swastika came ever closer together, until the swastika proclaimed the message of victory from the towers of German cathedrals, swastika flags appeared round altars and Catholic and Protestant theologians, pastors, churchmen and statesmen welcomed the alliance with Hitler.” Catholic Church leaders gave such unqualified support to Hitler’s wars that the Roman Catholic professor Gordon Zahn wrote: “The German Catholic who looked to his religious superiors for spiritual guidance and direction regarding service in Hitler’s wars received virtually the same answers he would have received from the Nazi ruler himself.” That Catholics obediently followed the direction of their church leaders was documented by Professor Heer. He noted: “Of about thirty-two million German Catholics—fifteen and a half million of whom were men—only seven [individuals] openly refused military service. Six of these were Austrians.” More recent evidence indicates that a few other Catholics, as well as some Protestants, stood up against the Nazi State because of religious convictions. Some even paid with their lives, while at the same time their spiritual leaders were selling out to the Third Reich. ... Similarly, Martin Niemoeller, a Protestant church leader who himself had been in a Nazi concentration camp, later confessed: ‘It may be truthfully recalled that Christian churches, throughout the ages, have always consented to bless war, troops, and arms and that they prayed in a very unchristian way for the annihilation of their enemy.’ He admitted: “All this is our fault and our fathers’ fault, but obviously not God’s fault.” Niemoeller then added: “And to think that we Christians of today are ashamed of the so-called sect of the serious scholars of the Bible [Jehovah’s Witnesses], who by the hundreds and thousands have gone into concentration camps and died because they refused to serve in war and declined to fire on human beings.” Susannah Heschel, a professor of Judaic studies, uncovered church documents proving that the Lutheran clergy were willing, yes anxious, to support Hitler. She said they begged for the privilege of displaying the swastika in their churches. The overwhelming majority of clergymen were not coerced collaborators, her research showed, but were enthusiastic supporters of Hitler and his Aryan ideals. As a lecturer, Heschel is frequently asked by church members, “What could we have done?” “You could have been like Jehovah’s Witnesses,” she replies. [whereislogic: pardon the format, I'm out of space for making paragraphs.]
“WHAT is truth?” That was the question that Pontius Pilate, Roman governor of Judea in the first century, asked of Jesus, who was on trial before the governor. (John 18:38) Pilate, of course, was not really seeking the truth. If anything, his question revealed his skeptical or cynical attitude. Apparently, to Pilate truth was whatever a person might choose or was taught to believe; there was really no way to determine what is truth. Many today feel the same way.
Churchgoers in 16th-century Europe faced the dilemma of what to believe as truth. Raised to believe in the supremacy of the pope and in other teachings of the church, they were confronted with new ideas spread by the Reformation, which was sweeping through Europe at the time. What should they believe? How would they decide what is truth?
During that period, there were, among many others, three men who were determined to seek out the truth.* How did they go about identifying what was true and what was false? And what did they find? Let us see.
“LET THE BIBLE . . . ALWAYS RULE SUPREME”
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The Capito home in Strasbourg became a place where religious dissenters met and no doubt discussed many religious matters and Bible teachings. Though some Reformers still promoted the Trinity doctrine, Capito’s writings, according to the book The Radical Reformation, reflect “reticence on the doctrine of the Trinity.” Why? Capito was impressed by the way that Spanish theologian Michael Servetus appealed to Bible texts to disprove the Trinity.* [See the article “Michael Servetus—A Solitary Quest for the Truth,” ...]
Denial of the Trinity could bring fatal consequences, so Capito was cautious about declaring his feelings openly. However, his writings suggest that he had privately questioned the Trinity doctrine even before he met Servetus. A Catholic priest later wrote that Capito and his associates “proceeded to discuss in their private capacity, and without appeal,—the profoundest mysteries of religion; [and] rejected that of the most Holy Trinity.” A century later, Capito was listed first among prominent anti-Trinitarian writers.
Capito believed that the Bible was the source of truth. “Let the Bible and the law of Christ always rule supreme in theology,” he stated. According to Dr. Kittelson, Capito “insisted that the chief failing of the scholastic theologians lay in their neglect of the Scriptures.”
This earnest desire to learn the truth from God’s Word was shared by Martin Cellarius (also known as Martin Borrhaus), a young man who stayed at the Capito home in 1526.
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Especially noteworthy were Cellarius’ brief remarks regarding the nature of Jesus Christ. Although he did not directly contradict the Trinity, 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.
In his book Antitrinitarian Biography (1850), Robert Wallace noted that Cellarius’ writings did not follow the Trinitarian orthodoxy common in the 16th century.* [Regarding Cellarius’ use of the word “god” when applied to Christ, the book states: “It is printed deus, and not Deus, the latter being used only to designate the Supreme God.”] Several scholars thus conclude that Cellarius must have rejected the Trinity. He has been described as one of God’s instruments “in inculcating a knowledge of the true God and of Christ.”
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Campanus objected to the ideas of both transubstantiation and consubstantiation.* [Consubstantiation is Luther’s teaching that the bread and the wine “coexist” with Christ’s body at the Lord’s Supper.] According to author André Séguenny, Campanus believed that “the Bread as a substance remains always bread, but as a sacrament, it represents symbolically the flesh of the Christ.” At the 1529 Marburg Colloquy, a meeting held to discuss these very questions, Campanus was not permitted to share what he had learned from the Scriptures. Thereafter, he was shunned by his fellow Reformers in Wittenberg.
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.
What about the holy spirit? Again, Campanus appealed to the Bible, writing: “With no Scripture may it be adduced that the Holy Spirit is the third person . . . The spirit of God is taken in an operative sense, in that He prepares and carries out all things through his spiritual power and activity.”—Genesis 1:2.
Luther called Campanus a blasphemer and an adversary of God’s Son. Another Reformer called for Campanus’ execution. Yet, Campanus was undeterred. According to The Radical Reformation, “Campanus was convinced that the loss of this originally apostolic and biblical understanding of the Godhead and of man accounted for the fall of the Church.”
It was never Campanus’ intention to organize a religious group. He had sought in vain for truth, he said, “among the sects and all the heretics.” So he hoped that the Catholic Church, by means of a restitution, would reinstate true Christian teaching. Eventually, however, Catholic authorities arrested Campanus, and he may have spent upwards of 20 years in prison. Historians believe that he died in about 1575.
“MAKE SURE OF ALL THINGS”
Diligent study of the Bible enabled Capito, Cellarius, Campanus, and others to distinguish truth from error. Even though not all of the conclusions reached by these truth seekers were in full harmony with the Bible, these men humbly searched the Scriptures and treasured the truth that they learned.
The apostle Paul urged his fellow Christians: “Make sure of all things; hold fast to what is fine.” (1 Thessalonians 5:21) To help you in your search for truth, Jehovah’s Witnesses have published a book with the appropriate title What Does the Bible Really Teach?
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Indeed, according to the interactions of a certain exorcist in the 1930's with a demon he was in the process of casting out, the demon, under the compulsion to tell the truth by virtue of the exorcist's control over it, told the exorcist that Hell was the creation of Satan & his demons, not the creation of God. The demon even said, regarding God: "It never even entered His mind to create a Hell".
This is backed up by the fact that in the Book of Revelation, it is prophesied that Hell itself will be cast into the lake of fire, as an enemy of God & not a part of His lawful Creation.
originally posted by: randomuser2034
a reply to: Topcraft
... Certainly not the Churches of Christendom. They hide the name and do not use it.
Yet the Psalmist exclaimed:
"I will praise Jehovah for his justice;
I will sing praises to the name of Jehovah the Most High."
-Psalm 7:17.
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originally posted by: Topcraft
a reply to: whereislogic
Another wall of Scripture, another JW. If that’s your idea of simple, you have failed miserably.
... 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.’ (Prov. 17:24) 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.—1 Tim. 6:3-5; see KNOWLEDGE; WISDOM.
originally posted by: whereislogic
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And a bit more of a summary:
Trinity (Reasoning From the Scriptures)
Trinitarians (the laity, and to some extent also the clergy) generally do not respond to or adequately explain any of these scriptures used to show that the Trinity doctrine is a doctrine of men (also not the responses to their so-called “Proof Texts”, such as John 1:1, and then we're especially talking about the clergy, scholars and the "teachers" mentioned at 2 Tim 4:3,4 and 2 Peter 2:1). More specifically, those men described at 1 Timothy 4:1,2 (and those spirits guiding them mentioned in verse 1).
An easier way to tell a Christian from someone who merely claims to be a Christian though, is to check out their stance on military service.
“For though we walk in the flesh, we do not wage warfare* [“We do not wage warfare.” Lit., “we are not doing military service.” ...; Lat., non . . . mi·li·ta'mus.] according to what we are in the flesh. For the weapons of our warfare are not fleshly, but powerful by God for overturning strongly entrenched things. For we are overturning reasonings and every lofty thing raised up against the knowledge of God;” (2 Cor 10:3-5)
originally posted by: Topcraft
a reply to: whereislogic
Another wall of Scripture, ...