TERANG TUHAN
Terang Tuhan Bersinar Bagimu

Feb
02

images-2Is it true that there is the influence of Babylonian and Egyptian mythology of the doctrine of the Trinity as proposed by Jehovah’s Witnesses? This view believe in the theory of evolution a religion that considered that the concept of polytheism Mesopotamia evolved into Hebrew monotheism.

In the teaching of evolution of religion actually figure El or YHWH also called an evolution of the gods of Babylon, whereas many religious historian who believe the opposite of that in the beginning the one God and the plural (Elohim) revealed himself to man but to the nations who do not accept El or YHWH as God the giver of Revelation, the trinity concept was vague and degenerated into polytheism that ‘tritheis.’

Likewise, that there is the influence of Platonic already clearly different from the reality of history, because of the history we know that the growth of church councils is an attempt to maintain the purity of God’s revelation in the Bible from the spirit of the Gnostics and Plato very strong influence of Christianity in view of the Christian Bible was originally written in Greek.

Actually, to know the beliefs about the nature of God, we must first accept the fact that the Bible is the word that inspired the writing of God, then the basis of trust so that we can explore what the Bible as God’s revelation about the nature of God Himself.

Actually, the notion of the Trinity reveals that God was One (Shema, Deuteronomy 6: 4; Galatians 3:20), but in the Unity expressed themselves in Three persons. Yet the three persons of the same substance in the unity of God’s providence.

In Genesis 1:26; 3:22; 11: 7, we see the Lord calls himself in the plural (We). Genesis 1: 1-2 refers to God the Father and Spirit engaged in the creation, while John 1: 1 show Father and Logos are involved in the same event. So both the Spirit and Jesus existed from the beginning as well as the Father and three are united in creation.

Genesis 1 shows that the Elohim or God the Father that the creator, but we look at Psalm 33: 8 mentions that “the word of the Lord the heavens were made” while Jesus is referred to as the word that created all things (John 1: 1-18), so the second revelation identical refers to the One. Jesus also equated with YHWH as’ Alpha and Omega ‘(Revelation 22:13; compare 1: 8; 21: 6) that’ The Beginning and the End “(Revelation 1:17; 2: 8; compare 21: 6; Isaiah 44: 6; 48: 12), so Jesus was not a creation but equally creators from the beginning.

Even mentioned that no one saw God, the Lord reveals himself as an angel of the Lord (Malak Yahweh) that three people who met Abraham (Genesis 18: 1-22). Jesus also said that He existed before Abraham was (John 8:58). The last verse is actually saying that before Abraham was born Jesus ‘None’ ( ‘ego eimi’ which means the same as ‘I am that I am’ in Exodus 3:14). In the book of Judges we see all three persons of the Lord, the Angel of God and the Spirit of God to work together upon Samson. (Judges 13).

Isaiah called the unity of God (Isaiah 44: 6; 45: 5,22; 46: 9), but in the same letter we saw the trinity was present together (Isaiah 40; 48: 16-17). Also in spoken that YHWH will not give glory to another (Isaiah 42: 8; 48: 11), but in the incarnation of Jesus asked the Father to glorify the Son (John 17: 1,5; Rev. 14: 7; 15: 4) This shows that both are equally honored.

Peter confessed Jesus as Messiah and Son of God (Matthew 16:16). Thomas called Jesus Lord and God (John 20:28) an acknowledgment that the church is like an early recognition refers to the recognition of the Psalmist (35:32). Paul in his greeting to call two persons of the Father and the Lord Jesus Christ as related unity (1 Corinthians 1: 3). Likewise John 14-16 to mention unscrupulous Holy Spirit as a person who blends into the Godhead, precisely because it was private, personal synchronized with the Holy Spirit the Father and the Son in the baptismal formula (Matthew 28:19).

the divinity of Jesus is already evident because since the resurrection, the recognition that ‘Jesus is Lord’ already pronounced the church but Jehovah’s Witnesses always translate ‘Kyrios = God’ associated with ‘Jesus’ just as the Lord, but if relevant Father always translated Jehovah. Humiliation thus also apply in relevant positions, Jesus cultivated translated into ‘a god’ (John 1: 1), but in other verses that can not be searched pretext given another meaning.

For example the verse Isaiah 9: 5 clearly shows that the “Mighty God, everlasting Father, and Prince of Peace” addressed to Jesus, Jehovah’s Witnesses argue that Jesus is not Almighty God, whereas in Isaiah 10:21 and Jeremiah 32:18, YHWH is also called the Mighty God, even though “No other God ‘(Isaiah 44: 44: 6; 45: 5,22; 46: 9), twice mentioned that Father told the Son as’ God ‘anointed’ of God ‘(Hebrews 1: 8,9) and not just the Father, but the Son was worshiped by angels and glorified (Hebrews 1: 6; compare Why.1: 17; 4: 10-11; 14: 7; 15: 4; and 19 : 10; 22: 8-9). Jesus is also called “Immanuel” which is ‘God with us’ (Isaiah 7:14; Matthew 1:23).

The verses above is quite clear regarding to the divinity of Christ, and when personality ‘Holy Ghost’ is also widely demonstrated in the Bible, how can we be convinced that the Holy Spirit is God? Though not explicitly stated, always associated with the presence of God (the Holy Spirit and the Spirit of the Lord). The Holy Spirit is also involved in the creation from the beginning (Genesis 1: 1-2). Also called that ‘Do Not Grieving the Holy Spirit “and” blasphemy will be forgiven “(Matthew 12:31). Blasphemed God is the nature of the antichrist (Revelation 13: 5,6) and ‘Hell is the punishment they blaspheme God’ and does not repent (Revelation 16: 9). Jehovah’s Witnesses questioned Matthew 12:32 which means that the Son of man is lower than the Holy Spirit. Surely not because of the ‘Son of Man’ is the incarnation of Jesus in status was lower (Philippians 2: 5-11; Hebrews 2: 9).

Even in the New Testament the term Trinity does not exist, the instructions in that direction is very clear, as in the event of Jesus’ baptism (Matthew 3: 16-17) in which three persons were declared themselves, as well as the Great Commission evangelism (Matthew 28:19) clearly states all three persons of God in unity. Trinity was also reflected in the anointing of Jesus ‘incarnate’ (Luke 4: 18-19; Isaiah 61: 1,2).

Regards Paul expresses the unity of three persons (2 Corinthians 13:14). Peter calls God the Father as the planner, the Spirit as a sanctifier, and Jesus as redeemer (1 Peter 1: 2; compare Isaiah 48: 16-17). So, triune God with regard to maintenance and God’s overall redemption to mankind. Isaiah 48: 16-17 reveals the three persons of God together in the work of salvation (cf. 1 Corinthians 12: 3-6), and ‘road safety’ were fulfilled by Jesus who pioneered the way by John the Baptist refers to the prophecy of Isaiah about the ‘road safety YHWH / El ‘(Luke 3: 4-6; Isaiah 40: 3-5)

From the few examples above verses we can see that the concept of the Trinity is implicit in both the Old Testament and the New Testament, and though not formulated into a formula particular doctrine, it can be seen that, consciously or not, the church at the time of Jesus and the Apostles actually been admitted trinity God and because obviously no need for formulation as a doctrine. The emergence of the doctrine in the fourth century was a situational measures that are cultivated in order to deal with the Arian heresy. The development of this doctrine in the 4th century is not the formulation of a new doctrine, but an attempt to clarify what is believed to be the church in general face the Gnostic view, Platonic and Arianism distorted.

An explanation about the Trinity should not necessarily be accompanied formulation that can lead to erroneous interpretation, because no human formulation that can perfectly describe the trinity of God, because in fact the Bible itself is sufficient evidence to declare.

Jan
23

wpid-fb_img_1433786518305Benarkah bahwa ada pengaruh mitologi Babel dan Mesir atas ajaran Trinitas seperti yang dikemukakan oleh Saksi-Saksi Yehuwa? Pandangan ini mempercayai teori evolusi agama yang beranggapan bahwa konsep politheisme Mesopotamia kemudian berevolusi menjadi monotheisme Ibrani.

Dalam ajaran evolusi agama sebenarnya tokoh El atau YHWH juga disebut merupakan evolusi dari dewa-dewi Babel, padahal banyak ahli sejarah agama yang mempercayai proses sebaliknya yaitu bahwa pada mulanya Allah yang esa dan jamak itu (Elohim) menyatakan diri kepada manusia namun bagi bangsa-bangsa yang tidak menerima El atau YHWH sebagai Tuhan pemberi Wahyu, konsep ketritunggalan itu kabur dan merosot menjadi politheisme yang ‘tritheis.’

Demikian juga bahwa ada pengaruh Platonis sudah jelas berbeda dengan kenyataan sejarah, sebab dari sejarah kita mengetahui bahwa tumbuhnya konsili-konsili gereja adalah sebagai usaha untuk mempertahankan kemurnian wahyu Allah dalam Alkitab dari semangat Gnostik dan Plato yang sangat kuat mempengaruhi kekristenan mengingat Alkitab Kristen aslinya ditulis dalam bahasa Yunani.

Sebenarnya untuk mengetahui kepercayaan mengenai hakekat Allah, kita harus menerima dulu kenyataan bahwa Alkitab adalah firman yang penulisannya diilhami Allah, maka dengan dasar kepercayaan demikian maka kita dapat menggali apa yang dikatakan oleh Alkitab sebagai penyataan Allah itu mengenai hakekat diri Allah sendiri.

Sebenarnya, pengertian Trinitas/Tritunggal mengungkapkan bahwa Allah Itu Esa (Shema, Ul.6:4; Gal.3:20), namun dalam keesaanNya itu menyatakan diri dalam Tiga pribadi. Sekalipun demikian ke tiga pribadi itu sehakekat dalam kesatuan pemeliharaan Allah.

Dalam Kej.1:26;3:22;11:7, kita melihat TUHAN menyebut dirinya dalam bentuk jamak (Kita). Kej.1:1-2 menunjuk Allah Bapa dengan Roh terlibat dalam penciptaan sedangkan Yoh.1:1 menunjukkan Allah Bapa dan Logos terlibat pada peristiwa yang sama. Jadi baik Roh maupun Yesus sudah ada sejak awal sama halnya dengan Bapa dan ketiganya bersatu dalam penciptaan.

Kejadian 1 menunjukkan bahwa Elohim atau Allah Bapa itulah pencipta, namun kita melihat Mzm.33:8 menyebut bahwa “oleh firman TUHAN langit telah dijadikan” sedangkan Yesus disebut sebagai firman yang menciptakan segala sesuatu (Yoh.1:1-18), jadi kedua penyataan itu identik menunjuk pada yang Esa. Yesus juga disamakan dengan YHWH sebagai ‘Alfa dan Omega’ (Why.22:13;band.1:8;21:6) yang ‘Awal dan Akhir’ (Why.1:17; 2:8; band.21:6;Yes.44:6;48:12), jadi Yesus bukan ciptaan tetapi sama-sama pencipta sejak awal.

Sekalipun disebutkan bahwa tidak seorangpun melihat Allah, TUHAN menyatakan diri sebagai Malaikat TUHAN (Malak Yahweh) yaitu tiga orang yang bertemu Abraham (Kej.18:1-22). Yesus juga mengatakan bahwa Ia ada sebelum Abraham ada (Yoh.8:58). Ayat terakhir ini sebenarnya berkata bahwa sebelum Abraham lahir Yesus itu ‘Ada’ (‘ego eimi’ yang artinya sama dengan ‘Aku adalah Aku’ dalam Kel.3:14). Dalam kitab Hakim-Hakim kita melihat ke tiga oknum TUHAN, Malaikat Allah dan Roh Tuhan bekerja bersama atas diri Simson. (Hak.13)

Yesaya menyebut mengenai keesaan Allah (Yes.44:6;45:5,22;46:9), namun dalam surat yang sama kita melihat ketritunggalan itu hadir bersama (Yes.40;48:16-17). Juga difirmankan bahwa YHWH tidak akan memberikan kemuliaan kepada yang lain (Yes.42:8;48:11), tetapi dalam inkarnasinya Yesus minta Bapa agar mempermuliakan Anak (Yoh.17:1,5;Why.14:7;15:4) ini menunjukkan bahwa keduanya sama-sama dipermuliakan.

Petrus mengaku Yesus sebagai Messias dan Anak Allah (Mat. 16:16). Thomas memanggil Yesus  Tuhan dan Allah (Yoh.20:28) suatu pengakuan yang kelihatannya sudah menjadi pengakuan jemaat awal mengacu pada pengakuan pemazmur (35:32). Paulus dalam salamnya menyebut dua oknum Allah Bapa dan Tuhan Yesus Kristus  sebagai kesatuan terkait (1Kor.1:3). Demikian juga Yoh.14-16 menyebutkan oknum Roh Kudus sebagai pribadi yang menyatu dalam ke’Allah’an, justru karena pribadi, Roh Kudus disetarakan dengan pribadi Bapa dan Anak dalam rumus baptisan (Mat.28:19).

Ke’Tuhan’an Yesus sudah nyata sebab sejak kebangkitan, pengakuan bahwa ‘Yesus adalah Tuhan’ sudah diucapkan jemaat, namun Saksi-Saksi Yehuwa selalu menerjemahkan ‘Kurios = Tuhan’ yang terkait dengan ‘Yesus’ sekedar sebagai Tuan, padahal kalau terkait Bapa selalu diterjemahkan Yehuwa. Perendahan demikian juga berlaku dalam jabatan yang terkait, Yesus yang diusahakan diterjemahkan menjadi ‘suatu allah’ (a god, Yoh.1:1), namun dalam ayat lain yang tidak dapat dicari dalihnya diberi pengertian lain.

Sebagai contoh ayat Yes.9:5 jelas menunjukkan bahwa “Allah yang Perkasa, Bapa yang kekal, dan Raja Damai” ditujukan kepada Yesus, namun SSY berdalih bahwa Yesus bukan Allah Yang Mahakuasa, padahal pada Yes.10:21 dan Yer.32:18, YHWH juga disebut sebagai Allah Yang Perkasa, bahkan sekalipun ‘Tidak Ada Allah lain’ (Yes.44:44:6;45:5,22;46:9), dua kali disebutkan bahwa Bapa mengatakan Anak sebagai ‘Allah’ yang diurapi ‘Allah’ (Ibr.1:8,9) dan bukan hanya Bapa tetapi Anak pun disembah oleh malaikat dan dimuliakan (Ibr.1:6; band. Why.1:17;4:10-11;14:7;15:4; dan 19:10;22:8-9). Yesus juga disebut “Imanuel” yaitu ‘Allah menyertai kita’ (Yes.7:14;Mat.1:23).

Ayat-ayat di atas cukup jelas mengenai ke’Allah’an Yesus, dan bila kepribadian ‘Roh Kudus’ juga banyak dibuktikan dalam Alkitab, bagaimana kita bisa diyakinkan bahwa ‘Roh Kudus adalah Allah’? Sekalipun tidak secara eksplisit disebutkan, kehadirannya selalu dikaitkan dengan Allah (Roh Allah & Roh TUHAN). Roh Kudus juga terlibat dalam penciptaan sejak awalnya (Kej.1:1-2). Juga disebut agar ‘Jangan Mendukakan Roh Kudus’ dan ‘yang menghujat tidak akan diampuni’ (Mat.12:31). Menghujat Allah adalah sifat si Dajal (Why.13:5,6) dan ‘neraka adalah tempat hukuman mereka yang menghujat Allah’ dan tidak bertobat (Why.16:9). SSY mempersoalkan Mat.12:32 yang diartikan bahwa Anak manusia lebih rendah dari Roh Kudus. Tentunya tidak karena ‘Anak manusia’ adalah Yesus dalam status inkarnasi yang memang lebih rendah (Flp.2:5-11;Ibr.2:9).

Sekalipun dalam Perjanjian Baru istilah Tritunggal tidak ada, petunjuk ke arah situ sangat jelas, seperti dalam peristiwa pembaptisan Yesus (Mat.3:16-17) dimana ketiga oknum itu menyatakan diri, demikian juga perintah agung penginjilan (Mat. 28:19) dengan jelas menyebutkan ke tiga oknum Allah dalam kesatuan. Ketritunggalan itu juga tercermin dalam pengurapan ‘Yesus yang berinkarnasi’ (Luk.4:18-19;Yes.61:1,2).

Salam Paulus mengungkapkan keesaan tiga oknum (2Kor.13:14). Petrus menyebut Allah Bapa sebagai perencana, Roh sebagai pengudus, dan Yesus sebagai penebus (1Pet.1:2;band.Yes.48:16-17). Jadi, ketritunggalan Allah berkaitan dengan pemeliharaan dan penebusan Allah yang menyeluruh kepada manusia. Yes.48:16-17 mengungkapkan ketiga oknum Allah bersama-sama dalam karya keselamatan (band.1Kor.12:3-6), dan ‘jalan keselamatan’ yang digenapi oleh Yesus yang dirintis jalannya oleh Yohanes Pembaptis merujuk nubuatan Yesaya tentang ‘jalan keselamatan YHWH/El’ (Luk.3:4-6;Yes.40:3-5).

Dari beberapa contoh ayat di atas kita dapat melihat bahwa pengertian Trinitas/Tritunggal sudah tersirat baik dalam Perjanjian Lama maupun Perjanjian Baru, dan sekalipun tidak dirumuskan dalam suatu rumusan doktrin tertentu, dapat dilihat bahwa disadari atau tidak, jemaat pada masa Yesus dan para Rasul sebenarnya sudah mengakui ketritunggalan Allah dan karena sudah jelas tidak perlu ada perumusan sebagai suatu doktrin. Timbulnya doktrin pada abad ke-IV adalah suatu langkah situasional yang diusahakan dalam rangka menghadapi penyesatan Arius. Pengembangan doktrin ini pada abad ke-4 bukanlah merupakan perumusan doktrin baru, namun merupakan upaya memperjelas apa yang sudah dipercayai gereja secara umum menghadapi pandangan Gnostik, Platonis dan Arianisme yang menyimpang.

Sebaiknya penjelasan soal Trinitas tidak perlu disertai perumusan yang bisa menimbulkan penafsiran yang keliru, sebab tidak ada perumusan manusia yang bisa sempurna menggambarkan trinitas Allah, sebab sebenarnya Alkitab sendiri sudah cukup banyak bukti untuk menyatakannya.

Nov
29

images-1About the doctrine of the Trinity or Trinity believed Christians often become a stumbling block. Since the presence of Jesus, Judaism strongly rejected the deity of Jesus, Arius in the 4th century refused equated Jesus with God, and at the end of the 19th century teachings of anti-Trinitarian Arianism reappeared in the Jehovah’s Witnesses are not only extremely anti trinitarian, but also take it as gospel that influenced the gods of Babylon and Egypt, Plato, and even referred to as coming from the devil, and was developed by Christian arrangement in the 4th century. Is it true that the doctrine of the Trinity emerged only in the 4th century?

It seems that this issue is quite confusing because people were more votes from the point of prejudice. If we listen to the teachings of the Church from the beginning, the doctrine of one God (shema) which expresses itself in the Father, Son and Holy Spirit, has actually been around since Old Testament though not expressed as a formula particular doctrine, after all, the term Trinity does not exist in the Bible well OT and NT. If so, why is this matter then developed and peaked in the 4th century as a doctrine called the Trinity?

When we study the Old Testament with an open heart, there is clearly emphasized the oneness of God, but for the most part can be seen the expression of other statements other than God the Father, for example, the angel of God, the word of God and the Spirit of God. In the New Testament statements about the One God are also still buzzed, but in line with the matter of the revelation of God in the Word (Logos) and Holy Spirit (Paraclete) more clearly revealed. Thus, even in the OT and NT are not encapsulated in the doctrine of the Trinity, the belief about the one true God who reveals himself became part of the profession of faith of believers since the beginning.

Practically the first church accept the trinity was without question, and they are in a baptism ceremony members of a new congregation always repeating the command of the Lord Jesus who told them to baptize in the name of ‘Father, Son and Holy Spirit “(Matthew 28: 9), this includes recognition as expressed by Thomas namely ‘My Lord and my God “(John 20:28).

Around the first century, the influence of the outside began to question beliefs about the nature of God accepted without reservation by the first church. At that time there was a strong influence of mystical Gnostic belief that developed around the Mediterranean Sea. Gnostics taught that there are two origins that produce everything, that God created the spirit and Demi Urgos who created the material world. Here the power of God for the sake of power-urgos restricted it, and God never reveals himself. God the Son who became man, in gnostic considered included in the spirit world, created by God. This belief there is also the effect of the Christian world and seems to induce the flow of Arianism in the 4th century.

Actually, since the 2nd century there have been efforts to formulate the nature of God, for example within Theophilus of Antioch (ca.180) which mentions the term ‘triad’ and then Tertullian mention of the Trinity, but not in the formulation of a particular doctrine. The emergence of an attempt to formulate a matter of the trinity in the formulation of the Trinity was triggered by the presence of different ideas that were raised by Arius (ca.320), an elder of the church in Alexandria.

Arius argued that the Son of God is a creation and as the word (logos) he is not God and not an ordinary human. Word is the creation between God and man, he is less than the Father, but was appointed as a ‘foster child’ with the title ‘Son of God.’ The Word was created first and greatest of all creation, then the word it creates others. According to Arius there are times when the word does not exist, then created by God and are called ‘God’ as well.

In general, the majority of church fathers rejected the teachings of Arius were considered incompatible with the Bible. Alexander, bishop of Alexandria rejected the idea of Arius and for a debate among some church leaders, the king Constantine convened the Council of Nicaea in 325 to discuss the controversial teachings of Arius. The majority of the 300 participants were present at the council rejected the teachings of Arius and considered incompatible with the word of God and affirm the original beliefs about the divinity of Jesus is equal with God the Father.

Without the doctrine of the trinity was the majority church in the centuries that it believes there is plurality in the One God. However, because Constantine wanted to neutral, the aftermath was not followed up by him let alone his sympathetic to Arius. Moreover, at that time Eusebius, bishop of Constantinople, a close friend who observes theology Arius and Origen in his quest for influence in Rome defamatory Athanasius so Athanasius several times to get in and out of prison. However, Athanasius remained steadfast faith and she continues to fight for the truth.

With the death of Alexander (328) Athanasius succeeded him, and he remains steadfast preservation of their faith once again in the Council of Constantinople (381), the teachings of all the divinity of Jesus re-affirmed and the triune God is defined as the doctrine of the Trinity, as a result Arianism decline until it disappeared in 650. From this history we know that the doctrine of the ‘trinity’ is not a growing belief in the 4th century produced by the Christian church, but in the face of the Arian heresy, the church felt the need to give a clear formulation of the trust that has existed since the beginning of Christianity.

Even Arianism was over, sporadically there are also small groups that believe in the oneness of God understand a kind of Arianism, they are usually referred to as a Unitarian. One of the unitarian group formed by John Thomas, who was born in London in 1805 and later immigrated to America in 1832 and joined the group Cambelit. Due to conflicting Christadelphian he founded his own school in 1838.

Christadelphian to Arianism, which does not recognize the Trinity because there is only God alone. Jesus believed not the Son of God, but as a manifestation of God’s spirit in man. No new Christ after Jesus was born, and Jesus is not God. The Holy Spirit is only a tool for power that comes out of God. The death of Jesus is only an expression of God’s love that is necessary in penance, atoning Jesus for our sins is not acceptable. Benjamin Wilson, a character, translate the Bible from the original verbatim and then a row of words was interpreted into sentences. This translation is called The Emphatic Diaglott (1864).

In 1872, Charles Taze Russell founded a group Bible study that draws on several Christadelphian doctrine and use Emphatic Diaglott translation as a reference and then the basis for their translation of ‘The New World Translation of the Holy Scriptures’ (NW, 1950-1961). The group then calling itself the Jehovah’s Witnesses in 1931. Witness the revival of the spirit of anti-trinitarian Gnosticism and Arianism.

The flow of anti-trinitarian adherents of Arianism current strong and very aggressive in opposing the doctrine of the Trinity is a Jehovah’s Witness. In books and other literature them, we can easily see attitude contradict the Trinity, and that Jesus was called a work that is less than the Father, and the Holy Spirit is just the active force or the power of God. Even more than the teaching of the Trinity is considered as a creation of Satan (Because God That Really Is, p.105).

It seems that the founder of the Jehovah’s Witnesses have traumatic experiences the bitter with the church that is called the composition of Christians so that in modern times they express hatred as an emotion that produces speech sarcastic church called “babel Great, the mother of harlots and abominations of the earth” (Herald of Jehovah’s Witnesses Kingdom of God, p.51-52), therefore each of Jehovah’s Witnesses are required to disengage from the membership of the Christian church.

Christians are considered as “worshiping God rumpled, apparently odd and has three heads. … In fact nobody had never seen a human being with three heads “(For God That Really Is, p.106-107) called Jehovah’s Witnesses refer to human beings as the image of God. Trinity even tritheis associated with Horus-Osiris-Isis or Rameses II – Amon-Ra – Nut (both from Egypt), Istar-Sin-Samas (Babel), Trimurti (India), and an overview of the artist’s three-headed God. (Should You Believe in the Trinity ?, To P.2,10).

There is no denying that, in addition to the influence of Gnosticism and Arianism, Charles Taze Russell, founder of the Witnesses of Jehovah’s Witnesses, also unconsciously influenced by the concept of Buddhism when he was studying Eastern religions (Witnesses Herald kingdom of God, P.122). The concept of death the spirit and soul as divine power, and the rejection of eternal torment is typical of eastern religious mysticism of Zen Buddhism.

We need to critically read the literature of Jehovah’s Witnesses in even seemingly scientific nature as citing multiple sources. In the book sale Witnesses entitled ‘Should You Trust in the Trinity?’, Stated that the doctrine of the Trinity is a pagan doctrine that influenced Egypt and Plato (P.3-12) and they quoted figures that the anti-Trinitarian churches (p.7 ) such as Justin Martyr, Irenaeus, Clement of Alexandria, Tertullian, and Origen Hypolitus. This would indicate ambiguous contradictory arguments.

From history we know that the formulation of the Trinity expressed both by the bishop in Egypt (Alexander & Athanasius) as well as by Europe (Irenaeus and generally the fathers of the church of Rome) to face Arius. Arius was the one (elder Alexandria) which emphasizes God’s trinity in which the latter considered to be lower than the first. Quotations as if spoken Irenaeus doubt, because together Alexander and Athanasius, Irenaeus actually emphasizing the unity of the Logos is God both in the creation and redemption of mankind. ‘

What is interesting, in fact examples of other figures mentioned were precisely those that marry the philosophy of Plato (Logos lower than God) with the Bible, especially Justin Martyr, Clement of Alexandria and his pupil Origen, and they were opposed by Church leaders who want to liberate the Bible from Greek influence. At the Council of Nicaea and Constantinople, in addition to Arius, the idea of the figures example was resisted by the majority, even in 362 half Origen’s followers do not agree with him about the humiliation and separation Logos Logos of God, and then joined with Athanasius. In the year 399 Origen rejected the teachings of the church.

The examples above show that the argument is contradictory. In some ways the Trinitarian accused of influenced Plato, whereas in other respects it Platolah adherents were sampled to oppose Trinitarians (which incidentally against Plato).

Examples of manipulation of other facts in the book are greeting the audience the Council of Nicaea, called “The audience of approximately 300, a fraction of the total” (p.8), this gives the impression that the Trinitarians are a minority. In fact, a historical fact is that a majority said the number of bishops who are there at the time and the majority of which reject the idea of Arius. If 300 is considered a fraction means that time must have existed thousands of bishops around the Mediterranean!

The books and other literature of Jehovah’s Witnesses did not mention any figures ‘Arius’ which led to the holding of the council and that actually they follow his teachings.

Engineering Data book was also indicated in the argument on the verse John 1: 1 (Word was God) translated by Jehovah’s Witnesses to be ‘the Word was a god’. To support Bible translation quoted some excerpts matching (see “Should You Trust in the Trinity? ‘, P.27 and’ Scriptures Christian Greek translation of the New World ‘, P.414), whereas if we are careful, we know that the examples it is generally written by the followers of Unitarian Christadelphian and Jehovah’s Witnesses themselves, including The Emphatic Diaglott

and the New World Translation of the Holy Scriptures which is actually derived from the Diaglott. The Bible version of English used the majority of Christians like KJV, AV, RSV, NIV nor Douay (RK) all translate “The Word Was God ‘(not a god) as well as new translation in the Indonesian language” the word was God. “( LAI. Regarding this has been discussed in the article “Jehovah’s Witnesses and the Bible ‘)

From an engineering book data we can see that the translation of the Bible in a linear fashion (Diaglott, which means that two languages) is also done with engineering. The striking thing is to enter the anti-trinitarian doctrine of Arianism in the translation of the Bible, something which in Greek is called ‘eisegesis’ (entering into) and not ‘exegesis’ (dig out). which then creates the creation of the ‘other’ when the word was not in the original manuscripts.

In addition to the example of John 1: 1 (in 18 first verse of the Gospel of John chapter 1 No 6 of the word ‘Theos’ which is not preceded by the clothing ‘ho’ [dhi. John 1: 1 = ton], one [verse 1] addressed to Jesus and the other five [verses 6,12,13 and twice in 18] addressed to God. If consistent, then 5 times it showed that Jehovah God is ‘a god’ as well). Verse Colossians 1: 16-18 NW added in the translation of the word ‘other’ or ‘other’ that give the impression that Jesus creations

Examples of other engineering is the translation of the word ‘Kyrios’. In the Septuagint translation of the Hebrew word ‘YHWH’ and ‘Adonai’, YHWH proper name of God, Adonai in the Old Testament used as a ‘proper name’ and ‘designations of God’, but on a limited basis also means ‘master’. The New Testament also uses the word ‘Kyrios’, but in the translation of Jehovah’s Witnesses (NW) looks striking engineering. When the word ‘Kyrios’ in context with regard to God, then translated Jehovah, but when associated with Jesus’ translated’ Lord Jesus! ‘Example greeting Thomas who said, “My Lord and my God” (John 20:28) translates to “my Lord and my God” (NW), while speech recognition is the first church in accordance with the psalmist’s words “O my God and my God” (Ps 35:32) which in Psalm addressed to YHWH.

Usually, Jesus humbled while temporary, are considered to be fixed (permanent), and verses that show Jesus as a ‘man’ that is used as an argument to show that Jesus was less than God. Examples cutting verse is released from the context of the interpretation that Jesus was “lower than the angels” (Hebrews 2: 9) with the comment “How could an omnipotent deity part-Father, Son, or holy spirit-can be lower than the angels? “(Should you Trust in the Trinity, P.15). In fact, verse full reads “but He, who for a short time made a little lower than the angels” (Hebrews 2: 9) and the preceding verse reads: “And when He brought with it his only first-born into the world, he said: “All God’s angels must worship him.” (Hebrews 1: 6). Even mentioned also by YHWH that Jesus is God up to two times (Hebrews 1: 8,9).

If the Bible does not mention Jesus as ‘Lord’ and ‘God’ of language translation according to the rules used by Christians (which translates theologians and original language) would have revealed it and we just show the verses which. Precisely because of Jehovah’s Witnesses incorporate doctrines in translation, then the Bible Jehovah’s Witnesses (NW, translated not by theologians and linguists original) is made such that the two offices of Christ was not given to him but made a ‘master’ and ‘a god . ‘

%d blogger menyukai ini: