amorphous_constellation
Well-Known Member
It's an interesting document that might come from the first century, giving rules for an extremely early Christian community, and there are a couple things in it that a modern person might find controversial or curious
"Thou shalt not lay commands in thy bitterness on thy bondman or maid-servant, who hope in the same God, lest perchance they shall not fear the God who is over both; for He cometh not to call according to appearance, but unto those whom the Spirit hath prepared. And ye, the slaves, shall, in modesty and fear, be subject to your masters as to a type of God." (1)
Slavery is of course, an atrocious thing, but I was confused by this verse before thinking about it a bit, since it has a weird logical paradox. It claims that the slave should fear the master, as a type of 'God' nonetheless, but the first part of the verse decries the master for inducing fear, which would apparently provoke faithlessness and rebellion. Modern views, where labor organizes, would tend to allow some scrutiny of work conditions
"But let no one eat or drink of your Eucharist, but those that have been baptized into the name of the Lord; for concerning this the Lord hath said: Give not that which is holy to the dogs" (2)
In my opinion, this order of operations does not seem very inclusive. If someone would partake of a Christian rite, then that seems like it would indicate a probable interest in joining their faith, more likely than not. When Jesus interacted with a variety of people, he seemed like he had a variety of ways of acting toward them, as opposed to sticking to some rigid order of operations in order to include them.
"And with reference to the apostles and prophets in accordance with the ordinance of the gospel, act thus. And let every apostle that cometh to you be received as the Lord; but he shall remain, not one day, but, if there be need, the next also; but if he remain three days, he is a false prophet. And let the apostle, when he goeth forth, take nothing except bread to suffice until he lodge; but if he ask money, he is a false prophet. And no prophet that speaketh in the Spirit, shall ye try or judge; for every sin shall be forgiven, but this sin shall not be forgiven." (3)
This whole section on wandering prophets is kind of interesting, and the whole section raises different questions.
Are you to treat him as 'God,' like in my previously cited verse on how slaves should relate to masters? How do you get to know the prophet well enough in one day, so that you actually know that he is not a false prophet? The passage put down people who ask for money - is that at odds with modern interpretations of Christianity that involve prosperity?
And so, if this wandering person is truthful, then you cannot judge him or it is something like blasphemy? But again, how would you know what he is doing, or who he really is, if you only know him for one or two days?
And also there is the primary question on what they mean by the word prophet. To me, the idea of a prophet would mean someone who can speak and write canon proper, without disputation. But that is problematic, as religion often seems to want to make what theology it has into a sort of immutable concrete.
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(1) Harris, M.A., J., et al. Teaching of the Twelve Apostles: Text and Translation Together with Critical and Illustrative Papers by Eminent Scholars Reproduced from the Journal of Christian Philosophy. Edited by J.A. Paine, Translated by S. Stanhope Orris, Phd., New York: J.A. Paine; London: International News, 1884, p. 7.
(2) Harris, M.A., J., et al. Teaching of the Twelve Apostles: Text and Translation Together with Critical and Illustrative Papers by Eminent Scholars Reproduced from the Journal of Christian Philosophy. Edited by J.A. Paine, Translated by S. Stanhope Orris, Phd., New York: J.A. Paine; London: International News, 1884, p. 13.
(3) Harris, M.A., J., et al. Teaching of the Twelve Apostles: Text and Translation Together with Critical and Illustrative Papers by Eminent Scholars Reproduced from the Journal of Christian Philosophy. Edited by J.A. Paine, Translated by S. Stanhope Orris, Phd., New York: J.A. Paine; London: International News, 1884, pp. 13–15.
"Thou shalt not lay commands in thy bitterness on thy bondman or maid-servant, who hope in the same God, lest perchance they shall not fear the God who is over both; for He cometh not to call according to appearance, but unto those whom the Spirit hath prepared. And ye, the slaves, shall, in modesty and fear, be subject to your masters as to a type of God." (1)
Slavery is of course, an atrocious thing, but I was confused by this verse before thinking about it a bit, since it has a weird logical paradox. It claims that the slave should fear the master, as a type of 'God' nonetheless, but the first part of the verse decries the master for inducing fear, which would apparently provoke faithlessness and rebellion. Modern views, where labor organizes, would tend to allow some scrutiny of work conditions
"But let no one eat or drink of your Eucharist, but those that have been baptized into the name of the Lord; for concerning this the Lord hath said: Give not that which is holy to the dogs" (2)
In my opinion, this order of operations does not seem very inclusive. If someone would partake of a Christian rite, then that seems like it would indicate a probable interest in joining their faith, more likely than not. When Jesus interacted with a variety of people, he seemed like he had a variety of ways of acting toward them, as opposed to sticking to some rigid order of operations in order to include them.
"And with reference to the apostles and prophets in accordance with the ordinance of the gospel, act thus. And let every apostle that cometh to you be received as the Lord; but he shall remain, not one day, but, if there be need, the next also; but if he remain three days, he is a false prophet. And let the apostle, when he goeth forth, take nothing except bread to suffice until he lodge; but if he ask money, he is a false prophet. And no prophet that speaketh in the Spirit, shall ye try or judge; for every sin shall be forgiven, but this sin shall not be forgiven." (3)
This whole section on wandering prophets is kind of interesting, and the whole section raises different questions.
Are you to treat him as 'God,' like in my previously cited verse on how slaves should relate to masters? How do you get to know the prophet well enough in one day, so that you actually know that he is not a false prophet? The passage put down people who ask for money - is that at odds with modern interpretations of Christianity that involve prosperity?
And so, if this wandering person is truthful, then you cannot judge him or it is something like blasphemy? But again, how would you know what he is doing, or who he really is, if you only know him for one or two days?
And also there is the primary question on what they mean by the word prophet. To me, the idea of a prophet would mean someone who can speak and write canon proper, without disputation. But that is problematic, as religion often seems to want to make what theology it has into a sort of immutable concrete.
-----------------
(1) Harris, M.A., J., et al. Teaching of the Twelve Apostles: Text and Translation Together with Critical and Illustrative Papers by Eminent Scholars Reproduced from the Journal of Christian Philosophy. Edited by J.A. Paine, Translated by S. Stanhope Orris, Phd., New York: J.A. Paine; London: International News, 1884, p. 7.
(2) Harris, M.A., J., et al. Teaching of the Twelve Apostles: Text and Translation Together with Critical and Illustrative Papers by Eminent Scholars Reproduced from the Journal of Christian Philosophy. Edited by J.A. Paine, Translated by S. Stanhope Orris, Phd., New York: J.A. Paine; London: International News, 1884, p. 13.
(3) Harris, M.A., J., et al. Teaching of the Twelve Apostles: Text and Translation Together with Critical and Illustrative Papers by Eminent Scholars Reproduced from the Journal of Christian Philosophy. Edited by J.A. Paine, Translated by S. Stanhope Orris, Phd., New York: J.A. Paine; London: International News, 1884, pp. 13–15.
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