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Decepto-Meter
Satanic Quote: Trinitarian
Anti-trinitarians selective quote in such a way to mislead to reader into a conclusion that is opposite to what the text is saying!
Metzger, Bruce M. and Coogan, Michael D., Editors; Daniel N. Scholwalter,
author: Oxford Companion to the Bible
Dr. Bruce M. Metzger, professor of New Testament at Princeton
University, calls the NWT "a frightful mistranslation," "Erroneous" and
"pernicious" "reprehensible" "If the Jehovah's Witnesses take this
translation seriously, they are polytheists." (Professor of New Testament
Language and Literature)
What Anti-Trinitarians quote:
What they left out to deliberately misrepresent the source and deceive you:
"Because the Trinity is such an important part of later Christian doctrine, it is striking that the term does not appear in the NT. Likewise, the developed concept of three coequal partners in the Godhead found in later creedal formulations cannot be clearly detected with the confines of the canon. ... (Mt 28.19) ... Matthew records a special connection between God the Father and Jesus the Son but he falls short of claiming that Jesus is equal with God. ... it is important to avoid reading the Trinity into places here it does not appear." (pages 782-3) (Oxford Companion to the Bible, Daniel N. Scholwalter, author; Metzger and Coogan, editors, p 782-3)
"Because the Trinity is such an important part of later Christian doctrine, it is striking that the term does not appear in the New Testament. Likewise, the developed concept of three coequal partners in the Godhead found in later creedal formulations cannot be clearly detected within the confines of the canon. Since the Christians have come to worship Jesus as a god ... Matthew 28.19 ... Matthew records a special connection between God the Father and Jesus the Son (e.g., 11.27), but he falls short of claiming that Jesus is equal with God. It is John's gospel that suggests the idea of equality between Jesus and God ... While there are other New Testament texts where God, Jesus, and the Spirit are referred to in the same passage (e.g., Jude 20-21), it is important to avoid reading the Trinity into places where it does not appear. An example is 1 Peter 1.1-2 (Oxford Companion to the Bible, Daniel N. Scholwalter, author; Bruce M. Metzger and Michael D. Coogan, Editors, Trinity, p 782)
Deception Exposed:
Deception Exposed:
Wow! Anti-trinitarians mislead to reader into a conclusion that is opposite to what the text is saying!
They leave out Scholwalter's statement that early Christians worshipped Jesus
The mislead the reader into thinking that Scholwalter rejects that trinity is found in Mt 28:19. Rather he actually says trinity is there, but that Jesus is not stated, in that passage to be equal with God.
Scholwalter the tells us that it is John's gospel, not Matthews, portrays Jesus as both God and equal to God.
But even worse, anti-Trinitarians, practice the most deceptive selective quoting by inserting the ellipses (...) between two different thoughts, misleading the reader into thinking that the phrase, "it is important to avoid reading the Trinity into places here it does not appear" is applied by Scholwalter to Matthew 28:19. In fact, as you see in the full text below, Scholwalter openly states that trinity is found in Mt 28:19, offers Jude 20-21 as a second passage, but the warning "it is important to avoid reading the Trinity into places here it does not appear" Scholwalter applies to the passage: 1 Peter 1:1-2.
Full Text:
"Because the Trinity is such an important part of later Christian doctrine,
it is striking that the term does not appear in the New Testament.
Likewise, the developed concept of three coequal partners in the Godhead
found in later creedal formulations cannot be clearly detected within the
confines of the canon. Later believers systematized the diverse references
to God, Jesus, and the Spirit found in the New Testament in order to fight
against heretical tendencies of how the three are related Elaboration on
the concept of a Trinity also serves to defend the church against charges
of di or tritheism. Since the Christians have come to worship Jesus as a
god (Pliny, Epistles 967), how can they claim to be continuing the
rnonotheistic tradition of the God of Israel) Various answers are
suggested, debated, and rejected as heretical, but the idea of a Trinity
one God subsisting in three persons and one substance ultimately prevails.
While the New Testament writers say a great deal about God, Jesus, and the
Spirit of each, no New Testament writer expounds on the relationship among
the three in the detail that later Christian writers do. The earliest New
Testament evidence for a tripartite formula comes in 2 Corinthians 13.13,
where Paul wishes that "the grace of the Lord Jesus, the love of God, and
the communion of the Holy Spirit" be with the people of Corinth. It is
possible that this three part formula derives from later liturgical usage
and was added to the text of 2 Corinthians as it was copied. In support of
the authenticity of the passage, however, it must be said that the phrasing
is much closer to Paul's understandings of God, Jesus, and the Holy Spirit
than to a more fully developed concept of the Trinity. Jesus, referred to
not as Son but as Lord and Christ, is mentioned first and is connected with
the central Pauline theme of grace. God is referred to as a source of love,
not as father, and the Spirit promotes sharing within the community. The
word "holy" does not appear before "spirit" in the earliest manuscript
evidence for this passage. A more familiar formulation is found in Matthew
28.19, where Jesus commands the disciples to go out and baptize "in the
name of the Father and of the Son and of the Holy Spirit." The phrasing
probably reflects baptismal practice in churches at Matthew's time or later
if the line is interpolated. Elsewhere Matthew records a special connection
between God the Father and Jesus the Son (e.g., 11.27), but he falls short
of claiming that Jesus is equal with God (Cf. 2436). It is John's gospel
that suggests the idea of equality between Jesus and God ("I and the Father
are one"; 10.30). The Gospel starts with the affirmation that in the
beginning Jesus as Word (see Logos) "was with God and . . . was God" (i.i),
and ends (chap. 21 is most likely a later addition) with Thomas's
confession of faith to Jesus, "My Lord and my God!" (20.28). The Fourth
Gospel also elaborates on the role of the Holy Spirit as the Paraclete sent
to be an advocate for the believers (John 14.1526). For the community of
John's gospel, these passages provide assurance of the presence and power
of God both in the ministry of Jesus and in the ongoing life of the
community. Beyond this immediate context, however, such references raise
the question of how Father, Son, and Spirit can be distinct and yet the
same. This issue is debated over the following centuries and is only
resolved by agreement and exclusion during the christological disputes and
creedal councils of the fourth century and beyond. While there are other
New Testament texts where God, Jesus, and the Spirit are referred to in the
same passage (e.g., Jude 20-21), it is important to avoid reading the
Trinity into places where it does not appear. An example is 1 Peter 1.1-2,
in which the salutation is addressed to those who have been chosen
"according to the foreknowledge of God the Father in holiness of spirit."
This reference may be to the holiness of spirit of the believers, but
translators consistently take it as the Holy Spirit in order to complete
the assumed trinitarian character of the verse: 11 who have been chosen and
destined by God the Father and sanctified by the Spirit" (NRSV). This
translation not only imposes later trinitarian perspectives on the text but
also diminishes the important use of the spirit of human beings elsewhere
in 1 Peter (e.g., 3.4, 19) (Oxford Companion to the Bible, Daniel N.
Scholwalter, author; Bruce M. Metzger and Michael D. Coogan, editors,
Trinity, p 782)
Go To Alphabetical Index Of Deceptive Quotes
Written By Steve Rudd, Used by permission at: www.bible.ca
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