Kingdom
Orthodox
The obvious troll is obvious.
"Uh-uh, I was browsing YouTube and then I LEARNED about this Rebbe - oh my G-d, you wouldn't believe it, but he's so right! He SHREDS the X-tianity, uh, I mean our faith, appart! This Rebbe, he has so many of our fellow followers!
My fellow xtians, please help me to defend our faith! We must open our mental borders and let the snakes in or our religion will not survive!"
One would think that in 2000 years the Jews had not exhausted all methods of smear and that all their questions had not been answered to this very day
If anon needs to know the Church's stance on Judaizers, anon should read "The Exact Exposition of the Orthodox Faith" written by St. John of Damascus in the 8th century.
https://archive.org/details/AnExactExpositionOfTheOrthodoxFaith
The Apostles and Holy Fathers never had "constructive dialogues" or debates with heretics. They at first preached to them, then admonished them, and at last exposed their teachings as heretical, or wrote epistles against them.
Their position on heretics and their teachings is that the common people SHOULD NOT read it, that is, expose themselves to it.
Considering that most people have incomplete knowledge of things, they are vulnerable to half-truths, verbiage and linguistic manipulation. And that is exactly what snakes do, every single time. They present themselves as benevolent bringers of enlightenment and truth, at first. Of course, they will later erect a monument to their father on top of Meneltarma and sacrifice any bigot who disagrees with them - for the greater good, of course. But first, they have to worm their way in, as they have for the past several centuries.
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Considering the New Testament, "we are virtually certain about roughly 99% of the Greek New Testament (scholars debate this number, but this is a conservative estimate). The remaining 1% involves either difference of no significant consequence and/or of no doctrinal or theological importance."
Considering the OT, we Eastern Orthodox Christians do not regard the Torah as monolithic in the overly literal sense as the Jews do:
"Uh-uh, I was browsing YouTube and then I LEARNED about this Rebbe - oh my G-d, you wouldn't believe it, but he's so right! He SHREDS the X-tianity, uh, I mean our faith, appart! This Rebbe, he has so many of our fellow followers!
My fellow xtians, please help me to defend our faith! We must open our mental borders and let the snakes in or our religion will not survive!"
One would think that in 2000 years the Jews had not exhausted all methods of smear and that all their questions had not been answered to this very day
If anon needs to know the Church's stance on Judaizers, anon should read "The Exact Exposition of the Orthodox Faith" written by St. John of Damascus in the 8th century.
https://archive.org/details/AnExactExpositionOfTheOrthodoxFaith
The Apostles and Holy Fathers never had "constructive dialogues" or debates with heretics. They at first preached to them, then admonished them, and at last exposed their teachings as heretical, or wrote epistles against them.
Their position on heretics and their teachings is that the common people SHOULD NOT read it, that is, expose themselves to it.
Considering that most people have incomplete knowledge of things, they are vulnerable to half-truths, verbiage and linguistic manipulation. And that is exactly what snakes do, every single time. They present themselves as benevolent bringers of enlightenment and truth, at first. Of course, they will later erect a monument to their father on top of Meneltarma and sacrifice any bigot who disagrees with them - for the greater good, of course. But first, they have to worm their way in, as they have for the past several centuries.
---
Considering the New Testament, "we are virtually certain about roughly 99% of the Greek New Testament (scholars debate this number, but this is a conservative estimate). The remaining 1% involves either difference of no significant consequence and/or of no doctrinal or theological importance."
Considering the OT, we Eastern Orthodox Christians do not regard the Torah as monolithic in the overly literal sense as the Jews do:
Patristic hermeneutic insisted that the difficult passages–those passages that depict YHWH as engaging in ways that would be unworthy of the God of Jesus–are to be read figuratively, typologically, allegorically. They must be read in and through Christ. Only thus are they truly Scripture. To read and preach the Old Testament only through a critical-historical lens is to read it as historical artifact, not as Scripture.
As John Behr has stated a number of times: if you aren’t reading the Bible allegorically, you’re not reading it as Scripture.
“The Old Testament achieved and maintained its status as Christian Scripture with the aid of spiritual interpretation. There was no early Christian who simultaneously acknowledged the authority of the Old Testament and interpreted it literally.”
-Jaroslav Pelikan, church historian
Clement of Alexandria, Origen, the Cappadocian fathers, St. Ambrose, St. Augustine, Maximus etc. considered it possible that there are “obstacles” and inaccuracies on the literal level.
"If a biblical text contradicts either the moral teaching of Jesus or the nature of God, it must be interpreted figuratively."
-The hermeneutical rule stated by St. Augustine
In his 'On Christian Doctrine', St Augustine’s states:
“We must show the way to find out whether a phrase is literal or figurative. And the way is certainly as follows: whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine, you may set down as metaphorical. Purity of life has reference to the love of God and one’s neighbor; soundness of doctrine to the knowledge of God and one’s neighbor.”
De doctrina christiana III.11-12: “Matters which seem like wickedness to the unenlightened, whether merely spoken or actually performed, whether attributed to God or to people whose holiness is commended to us, are entirely figurative. Such mysteries are to be elucidated in terms of the need to nourish love.”
That is the patristic hermeneutic and we see it worked out again and again in the Fathers. Exegetes who use this hermeneutic may differ on the interpretation of a specific text, but they are united in their recognition that the Scriptures must not be interpreted in a way that is unworthy of the God made known in the crucified and risen Christ.
"Judaism (as we know it today) and Christianity came into existence in much the same period of Graeco-Roman culture, and both reflect the religious thinking of their time. Neither was ever literalist in the way you apparently are. The only ancient Christian figure whom we can reliably say to have read the Bible in the manner of modern fundamentalists was Marcion of Sinope. He exhibited far greater insight than modern fundamentalists, however, in that he recognized that the god described in the Hebrew Bible—if taken in the mythic terms provided there—is something of a monster and hence obviously not the Christian God. Happily, his literalism was an aberration.
Much of the Judaism of the first century, like the Christianity of the apostolic age, presumed that a spiritual or allegorical reading of the Hebrew texts was the correct one. Philo of Alexandria was a perfectly faithful Jewish intellectual of his age, as was Paul, and both rarely interpreted scripture in any but allegorical ways. Even when, in the New Testament, the history of God’s dealings with Israel is united to the saving work of Christ—as in Acts or Hebrews—it is in the thoroughly reinterpreted and intenerated form that one finds also in the book of Wisdom (a worked audibly echoed in Romans, incidentally).
(...) From Paul through the high Middle Ages, only the spiritual reading of the Old Testament was accorded doctrinal or theological authority. In that tradition, even “literal” exegesis was not the sort of literalism you seem to presume. Not to read the Bible in the proper manner is not to read it as the Bible at all; scripture is in-spired, that is, only when read “spiritually."
-David Bentley Hart
“So there was this wide tradition in the early Church of reading the Bible metaphorically and not always also literally; it was the Church of those centuries, the Church of Origen, Gregory of Nyssa, and Augustine, which established the canon of Scripture which taught that this was the way in which it ought to be read. It was the Bible understood in this way which they declared to be true.”
“But in the nineteenth and twentieth centuries the Bible came to be interpreted by many Anglo-Saxon Protestants in perhaps the most literal and insensitive way in which it has ever been interpreted in Christian history. This literalism was encouraged by the basic philosophical mistake of equating the ‘original meaning’ of the text, gradually being probed by historical inquiry, with the meaning of the text in the context of a Christian document. We may hanker after the ‘original meaning’ in the sense of the meaning of the separate units before they were used to form a Bible, but that sense is not relevant to assessing its truth; for the Bible is a patchwork, and context changes meaning.”
“Of course, if we are misguided enough to interpret the Bible in terms of the ‘original meaning’ of the text, that original meaning is often false: there is scientific, historical, moral, and theological falsity in the Bible, if it is so interpreted. (...) Yet, as the Church of the first 1,500 years of Christianity always taught explicitly, the Bible must be understood in the light of the Church’s teaching, and this will mean at least what I have called central Christian doctrines. And the rules for interpreting passages seemingly disconsonant with Christian doctrine or known truths of history or science are there, sanctified by centuries of use by those who claimed in accordance with Christian tradition that the Bible was ‘true’. If we wish to take seriously claims for the truth of the Bible, we must understand it in the way that both philosophical rules for interpreting other texts and the teaching of the Church which gave canonical status to the biblical books indicate; and this includes their admission that it contains deeper truths which future generations wiser than themselves might detect by using their rules.”
-Richard Swinburne: "Revelation: From Metaphor to Analogy."
https://afkimel.wordpress.com/2022/...d-the-figurative-interpretation-of-scripture/“We must show the way to find out whether a phrase is literal or figurative. And the way is certainly as follows: whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine, you may set down as metaphorical. Purity of life has reference to the love of God and one’s neighbor; soundness of doctrine to the knowledge of God and one’s neighbor.”
That is the patristic hermeneutic and we see it worked out again and again in the Fathers. Exegetes who use this hermeneutic may differ on the interpretation of a specific text, but they are united in their recognition that the Scriptures must not be interpreted in a way that is unworthy of the God made known in the crucified and risen Christ.
In this way the Church retained the Scriptures of Judaism as her own.
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