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Moreover, the same sacred and holy Synod,--considering that no small utility may accrue to the Church of God, if it be made known which out of all the Latin editions, now in circulation, of the sacred books, is to be held as authentic,--ordains and declares, that the said old and vulgate edition, which, by the lengthened usage of so many years, has been approved of in the Church, be, in public lectures, disputations, sermons and expositions, held as authentic; and that no one is to dare, or presume to reject it under any pretext whatever.
However the Council of Trent did.
The amount of editing done to the bible is apparent in the versions of the bible today. In The English language there are over a hundred versions of the bible, showing that the bible itself has been heavily edited through the ages.
The First Council of Nicaea was a council of Christian bishops convened in Nicaea in Bithynia (present-day İznik in Turkey) by the Roman Emperor Constantine I in AD 325. The Council was historically significant as the first effort to attain consensus in the church through an assembly representing all of Christendom.
The Arian controversy was a Christological dispute that began in Alexandria between the followers of Arius (the Arians) and the followers of St. Alexander of Alexandria (now known as Homoousians). Alexander and his followers believed that the Son was of the same substance as the Father, co-eternal with him. The Arians believed that they were different and that the Son, though he may be the most perfect of creations, was only a creation of God the Father. A third group (now known as Homoiousians) later tried to make a compromise position, saying that the Father and the Son were of similar substance.
The Council declared that the Father and the Son are of the same substance and are co-eternal, basing the declaration in the claim that this was a formulation of traditional Christian belief handed down from the Apostles. This belief was expressed in the Nicene Creed.
The Nicene Creed, composed in part and adopted at the First Council of Nicea (325) and revised with additions by the First Council of Constantinople (381), is a creed that summarises the orthodox faith of the Christian Church and is used in the liturgy of most Christian Churches. This article endeavours to give the text of English-language translations in current liturgical use.
"For in him the whole fullness of deity dwells bodily," (Col 2:9)
Originally posted by Bigwhammy
reply to post by holywar
Why do you say they elevated Jesus? Because the scripture is quite clear.
"For in him the whole fullness of deity dwells bodily," (Col 2:9)
Jesus deity isn't a debatable item unless you just reject Paul's writings.
Admittedly, not everyone offers the same interpretation of Colossians 2:9. But what is in agreement with the rest of the inspired letter to the Colossians?
Did Christ have in himself something that is his because he is God, part of a Trinity? Or is “the fullness” that dwells in him something that became his because of the decision of someone else?
Colossians 1:19 (KJ, Dy) says that all fullness dwelt in Christ because it “pleased the Father” for this to be the case. NE says it was “by God’s own choice.” Consider the immediate context of Colossians 2:9: In verse 8, readers are warned against being misled by those who advocate philosophy and human traditions. They are also told that in Christ “are hid all the treasures of wisdom and knowledge” and are urged to “live in him” and to be “rooted and built up in him and established in the faith.” (Verses 3, 6, 7)
It is in him, and not in the originators or the teachers of human philosophy, that a certain precious “fulness” dwells. Was the apostle Paul there saying that the “fulness” that was in Christ made Christ God himself? Not according to Colossians 3:1, where Christ is said to be “seated at the right hand of God.”—See KJ, Dy, TEV, NAB.
According to Liddell and Scott’s Greek-English Lexicon, the·o′tes (the nominative form, from which the·o′te·tos is derived) means “divinity, divine nature.” (Oxford, 1968, p. 792) Being truly “divinity,” or of “divine nature,” does not make Jesus as the Son of God coequal and coeternal with the Father, any more than the fact that all humans share “humanity” or “human nature” makes them coequal or all the same age.
Notice how the author is speaking in the present tense?
Originally posted by Bigwhammy
reply to post by holywar
Why do you say they elevated Jesus? Because the scripture is quite clear.Jesus deity isn't a debatable item unless you just reject Paul's writings.
"For in him the whole fullness of deity dwells bodily," (Col 2:9)
All things that were created were created by the Word. How could the Word then be created?
The Arians believed that they were different and that the Son, though he may be the most perfect of creations, was only a creation of God the Father.