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That is not the position the RCC takes. The RCC says that Erasmus was a heretic from Rome and criticized virtually every Catholic dogma.Originally posted by nate:
No! He was devoutly Catholic and held to every single dogma of the RC church.
web page5 Thus, TR-KJV advocates subconsciously embrace two diametrically opposed traditions: when it comes to the first 1500 years of church history, they hold to a Bultmannian kind of Christianity (viz., the basis for their belief in the superiority of the Byzantine manuscripts—and in particular, the half dozen that stand behind the TR—has very little empirical substance of historical worth). Once such readings became a part of tradition, however, by way of the TR, the argument shifts to one of tradition rather than non-empirical fideism. Neither basis, of course, resembles Protestantism.
Well DD, we are not absolutely sure of that. In the Jerome/Augustine letters concerning the translation of the Vulgate from the original language mss (late 4th century), one of them made note (and I don't remember which) that "some" of these mss had left out the Comma implying that others had not.Hank,
As for the comma, you say that God can preserve his word in any way he wants. But why did he fail to preserve his word for greek speaking people? They had NO ACCESS to this reading at all until the 13th century!
His debate with Luther was over the subject of Calvinism. Luther was, Erasmus wasn't. His "On Freedom" was a response to Luther's "Bondage of the Will."Originally posted by nate:
But he did write a book entitled De Libero Arbitrio (On the Freedom of the Will, 1524,) in which he attacked Luther. So I don't think he was a member of the Reformation. The encyclopedia says that Erasmus found "religious" life distastful. So I guess I was wrong in saying he was "devoutly" Catholic but I still believe based on his own writings he was on the RC side of the fence.
When the city of Basel was definitely and officially "reformed" (I.E. Calvinist, Ed.) by Protestants in 1529, Erasmus gave up his residence there and settled in the imperial town of Freiburg-im-Breisgau. It would seem as if he found it easier to maintain his neutrality under Roman Catholic than under Protestant conditions. His literary activity continued without much abatement, chiefly on the lines of religious and didactic composition. For unknown reasons, Erasmus was eventually drawn once again to Basel in 1535, after an absence of six years. Here, in the midst of the group of Protestant scholars who had long been his truest friends, and, so far as is known, without relations of any sort with the Roman Catholic Church, he died. Encyclopedia of Philosophy. James Fieser, Ph.D., general editor Bradley Dowden, Ph.D., assistant general editor ©© 2001
A Catholic writer, Hugh Pope, under an official Roman Catholic imprimatur and nihil obstat, saysErasmus's Greek New Testament was placed on Rome's Index of Forbidden Books by the Council of Trent, which meant that it is forbidden for Catholics to even read it without approval from their bishop upon pain of mortal sin. (Will Durant, The Story of Civilization: Part VI - The Reformation. New York: Simon and Schuster, 1957, p. 285 and Philip Schaff, History of the Christian Church: Volume VII - The German Reformation. Grand Rapids: Eerdmans, 1910, 1970, p. 415.)
"Erasmus was a heretic from Rome. He scoffed at images, relics, pilgrimages and Good Friday observances." Pope suggested Erasmus had serious doubts about every article of Catholic faith: the mass, confession, the primacy of the Apostolic See, clerical celibacy, fasting, transubstantiation and abstinence. (Hugh Pope, English Versions of the Bible. St. Louis: B. Herder Book Co., 1952, p. 105 and Schaff, p. 413.)
He also ridiculed invocation of the saints, reverence for relics and prayers to Mary.
There was scarcely any superstition or abuse in the Roman Church that Erasmus did not denounce. (John Hurst, History of the Christian Church, Vol. 2. New York: Eaton and Mains, 1900, p. 107.)
"He seemed to take pleasure in suggesting doubts about almost every article of Catholic teaching . . . Small wonder then that he came to be regarded as the man who paved the way for the Reformation . . ." (Pope, p. 105)
And now, from his own words, regarding salvation:"Bigoted Catholics," according to Philip Schaff, reviled him as "Errasmus" because of his errors; "Arasmus" because he plowed up old truths and traditions; and "Erasinus" because he made an ass of himself by his writings. They even called him "Behemoth" and "Antichrist." The Sorbonne condemned 37 articles extracted from his writings in 1527. His books were burned in Spain and long after his death. (Schaff, pp. 414-15.)
"We are assured of victory over death, victory over the flesh, victory over the world and Satan. Christ promises us remission of sins, fruits in this life a hundredfold and therefore life eternal. And for what reason? For the sake of our merit? No indeed, but through the grace of faith which is in Christ Jesus . . . Christ is our justification . . . I believe there are many not absolved by the priest, not having taken the Eucharist, not having been anointed, not having received Christian burial who rest in peace, while many who have had all the rites of the Church and have been buried next to the altar have gone to hell . . . Flee to His wounds and you will be safe." (Roland Bainton, Erasmus of Christendom, New York: Charles Scribner's Sons, 1969, pp. 68-70, 269-70.)
Uh, 60 is a 14th century Byzantine manuscript which does not contain 1 John. It is a manuscript containing only the Book of the Revelation. It is now referred to as 2821.Originally posted by Eliyahu:
Can we summarize the evidences supporting COMMA as follows?
1)Manuscripts:
60,
61 is the 16th century manuscript that critics claim was produced to force Erasmus to include the comma in his Greek NT. The problem with that theory is that 61 contains the entire New Testament, all Byzantine except for Revelation, which is Alexandrian. It seems odd that an entire New Testament would be copied to force the inclusion of one phrase.61(16c),
Well, not exactly. 88 is a 12th century manuscript of Acts, the Pauline Epistles including Hebrews, and the Revelation. The comma is not part of the original manuscript but was added, probably sometime in the 16th century judging by the orthography.88m(12c)
There is no evidence that 100 contains the comma.110,
There is no evidence 173 supports the comma.173,
The comma was added in a different hand and was not part of the original.221m(10c),
The comma was added, probably in the 16th century, by a later hand.429(m 14c),
618, which is 12th century, not 16th, does not contain the comma.618(16c),
629 is a Greek translation of the Latin Vulgate text it is parallel to.629(14c),
634 does not contain the comma.634,
635 does not contain the comma.635m(11c),
636 is a 15th century manuscript with the comma added in a later hand.636m,
918 is 16th century and contains the comma in the original hand.918,
2318 is an 18th century copy of James through Jude and was probably translated from the Latin Vulgate, or, if not, edited to agree with the Vulgate.2318(18c),
2473 does not contain the comma.2473(17c)
You claim he was not able to when he didnt even touch the issue. That is like me claiming you cant make a free throw while we are playing soccer. I do have an article which discusses this issue, as I explained in an earlier post, and I will post it soon. I am done with finals tomorrow, and I will find it.1) "COMMA is internally and externally against authenticity" however, he could not explain about the Internal Grammatical Problem without COMMA at all, which is the biggest and the most powerful witness because we have no other witness more powerful than Bible itself.
Say what? I dont recall Erasums being blamed for any forgery of any kind. I think you have misunderstood. If he was so certain of its authenticity, why did he cast so much doubt on it in his "annotations"?2) He accuse Erasmus of the forgery as "made to order", But the whole situation was this, he learned from Reformers and from Latin Bible preserved by the Waldenese, and many other true believers that Johannine Comma is included in the Bible but could not get the Greek texts and he was sure that Greek texts containing COMMA would exist somewhere, but could not include it until he actually obtain a Greek text even though he knew that thousands of Latin texts support it. Therefore he advertized that he would include it if he obtain a Greek text at the time when he published 1 and 2nd edition of TR. Even today if we are given the chance to publish the edition, we may not have the complete resources even though we have a certain conviction that a certain sentence should be included. In such case we can make a worldwide advertizement to seek the manuscripts.
This is a big misunderstanding indeed. He was Roman Catholic. Not only protestants baptists are true believers, so I am not really sure what your point is. Any denial of the fact that he was a RC is illogical, as simply reading his works would show that much like many other RC, he doubted somethings that they taught, but he was far from agreeing with Luther or any other protestants.3. Daniel misunderstand Erasmus as a Roman Catholic. Externally he was RC but actually he was a true believer, a protestant. This is a big misunderstanding by a Doctor!
I dont understand why proof is needed. No proof is needed for the conjecture of how the comma disappeared from the greek texts, nearly all greek texts, so why is proof now necessary for something?4. Daniel mentions Erasmus included COMMA because of the pressure from Roman Catholic, but Daniel doesn't present any proof for that, while we believe Catholic listed his book in the list of forbidden books.
I believe you said this already. It seems rather important to you, so I will keep my word, and be sure I find that article this weekend.5. He could explain no single word at all for the grammatical problem without COMMA.
Not sure why you said this, but I dont think he is!In addition to the above, there are some more inaccuracies, and if I were he, I would be very much ashamed about the Ph.D degree. I would be really ashamed about such accusation without knowledge.
Respectfully, this is why I get kinda bored with these discussions. You have just above argued that since no proof was provided, that you feel his statement was reckless. You have just claimed that this reading was deleted, which you have zero proof of. The best you have is a quote of this verse in 380, thousands of latin copies, and absolutely no record of this reading in the greek without help from the Latin (such as a manuscript translated from the latin into greek, or an interlinear greek/latin) until AT BEST the 14th century. I must say that I cannot understand how this does not cause concern for those who accept the reading. Why would we teach what we do about catholics, yet owe this reading almost entirely to them? How can they be trusted to be the keepers of this reading?Internal evidences are least arguable, minimum controversial evidences, because there can be many controversies about antiquity, authenticity of manuscripts, and about why they were deleted historically, such as because of Arianism, Eradication of Bible by RC, Sabellianism.
Why did you post this? You said that these are "confirmed" yet Cassidy just showed that most of them DO NOT contain the comma, or if they do, it was added by a later hand, which means it was almost certainly added from a latin manuscript.Qte
The third consideration is THE MANUSCRIPT ARGUMENT. Carson states that there are only four MSS that contain this reading. He is wrong about the facts. The current UBSNT lists six MSS (61, 88mg, 429mg, 629, 636mg, and 918) containing the "Comma." Moreover, D.A. Waite cites evidence of some twenty MSS containing it (those confirmed are 61, 88mg, 629, 634mg, 636mg, omega 110, 429mg, 221, and 2318) along with two lectionaries (60, 173)
Uqte