Speaker 1: And you can come and smash me. Calvinists making a
big fuss. James White can't stop talking about me, and
I did. I posted my thirty minute roast. Forty minute roast,
so you can go watch the roast. Indiana, what's up, man? Come,
let's chat about our exchange. You got an a mute.
Speaker 2: Yo?
Speaker 1: Hey are you there? Can you hear me?
Speaker 2: Yeah? I can hear you. Yeah.
Speaker 1: I mean I was perfectly cordial to you. When I
asked you if you wanted to debate. You said, I'm
not interested in representing a position in a debate for him,
but you're open to a conversation. And I asked you
a couple of times if you'd like to chat. So
where did I do anything like what you accuse me of.
Speaker 2: No?
Speaker 3: Yeah, I came on here to publicly apologize, humbly admitting
that I was wrong. I misrepresented our conversation. I deleted
the tweet, not as a I'm trying to hide what
I did.
Speaker 2: But I did.
Speaker 3: I misrepresented and I exaggerated our conversation.
Speaker 2: Shouldn't have done.
Speaker 1: That fair enough. I will take it down because you
were well.
Speaker 2: I mean, you have to do that.
Speaker 3: I mean, I mean I didn't come here to be
like to try to cover my ass or anything. But
I you know, there comes a point where you do
make a mistake online and you gotta come up and
you gotta admit that you that you overstepped your bounds.
I was a little agitated because and you know, secondarily,
you know, uh, I don't know. I get a lot
of d ms from people who I don't know if
they're affiliated with you at all, and I'm not going
to assume that they are, but a lot of just
horrible dms, and they're.
Speaker 2: All telling me to debate you.
Speaker 4: Uh.
Speaker 3: And that just the horrible thing as I hear it
come coming in my dms. So uh, And I apologize
for allowing that to bleed over into you know, me
talking about you on a public forum.
Speaker 1: That's all good. It's forgiven and forgotten. You can if
you anytime you'd like to have a conversation about the
topics the issues. It's an open forum. It's there's an
open door there. I would also say that if you post,
you know, the Instagram stuff calling out Orthodoxy, you have
to expect pushback. I can't speak for all the people
that DM you or what the comments are My comment
on your post, you know, going after Relics was just
would you like to have a debate about this? And
that's just my default modus offerande for everybody.
Speaker 2: Gotcha? Gotcha? No? Yeah, And I.
Speaker 3: Respect that I don't know, I'm not super familiar with
a lot of your content. So again, another apology, you know,
just like making a blatant, you know statement about you know,
questioning your Christianity because I really don't. I haven't taken
the time to go over everything that you post. So yeah,
I'll take some time to look over you know, your
position and more in depth. And yeah, i'd definitely be
down to have a conversation.
Speaker 1: Yeah we can, we can. It can be friendly. We
don't have to be adversarial. It can be exchanged back
and forth. It's fine. We do that often. So it's
entirely up to the guest or the people that come on.
If they want to have a heated exchange, I'll do that.
If they just want to have a conversational exchange, we
can do that as well.
Speaker 2: Absolutely.
Speaker 3: Again, I know I already apologize, you already forget me,
but I just want to say so sorry, Like I
really like embarrassed because honest, and I'm not gonna lie.
Speaker 2: Like when I was typing that, I actually was thinking.
Speaker 3: I was like, I think I might be exaggerating a
little bit, and I still posted it anyway, So that should.
Speaker 2: Just you know that I feel I definitely feel shame
in that.
Speaker 3: So but yeah, all right, everybody, I'm not going to
take up much of this.
Speaker 2: You know, space or anytime if you want me to
stay up here.
Speaker 3: And you want to hear my opinion on whatever we're
going to talk about, but if not.
Speaker 1: I'll just it's up to you. Like, so we can
talk about the principle behind relics, we can talk about
what your issues are with Orthodoxy, or we can say
for another time, it's balls in your court.
Speaker 3: Well again, you know, I'm not super familiar with the
major distinctions between Orthodoxy and Catholicism. I mainly I don't
know if y'all people focus see what I post, I
mainly focus on Catholicism because that's where I'm what I'm
more familiar with. I have you know, half my family's
Catholic grew up in Louisiana.
Speaker 2: You know, Catholicism is all over the place.
Speaker 3: Orthodoxy, I've just it's like that's just within the past
year and a half, I've really even understood that there
was a distinction between the two. So and as far
as I'm concerned, is there a distinction between you know,
what Catholics believe about relics versus what Orthodox believe about relics.
Speaker 2: You know, is there something different there?
Speaker 1: Well, we would believe, I mean, there would be some
level of distinction between what we would say about relics
and what a Roman Catholic would say. We do not
disagree about the reverencing. Yeah, somebody was calling you. We
don't disagree about the reverencing of the relic, but we
do disagree about what's going on there and how that happens.
We believe in the doctrine of the energies, which is
that God's uncreated energies permeate his creation, and in particular
in a special way. The uncreated energies and power of
God are present in his physical spatial dimensions and locations
that are sanctified, so churches are still holy. In the
New Testament, Peter talks about the Holy Mountain where the
Lord was transfigured. That lets us know that places can
still be sanctified. There was the pool where people would
go in in the Gospel John to be healed, where
an angel stir the waters. There can be you know,
holy pools even and in the Book of Actual, notice
that when Paul, they take clothes from Paul's body and
they heal people and it drives out demons. And this
is on the principle of Elijah's bones that resurrect the
person who falls into the tomb and the body touches
his relics and he's resurrected. So we believe that the
bodies of the saints are endued with the power of
God because we become little arcs of God, and they
do have that power. Roman Catholics do believe in these things,
but they believe in a created grace, which is very
different from uncreated grace in the Orthodox Church. But yeah,
we do believe that the relics have power to do
these things.
Speaker 3: Interesting, no, yeah, and that's something that is undeniable. You know,
when you read the scriptures, reading acts, it's like, oh,
handkerchief is taken away to heal people. Where my concern
is is when you are presented with these you know,
vague stories. You know that there's not like a distinctive teaching.
You know, there isn't a formula that's presented to us
from apostolic.
Speaker 2: Witness on uh the on the activity of the spirit
through physical objects.
Speaker 3: We just hear that, you know, like for example, the
woman who who.
Speaker 2: Just touched Jesus's uh clothes, right, Like, what would I like?
Is that like.
Speaker 3: Is that something I would formulate doctrine off of? Or
is that like like was it because she actually.
Speaker 1: Touched is well, it's a great example. That's actually a
great example because or was it faith?
Speaker 2: You know?
Speaker 3: So is it like like for example, when Jesus talks
to Nicodemus says, the activity of the spirit is like
the wind.
Speaker 2: You know, it goes just like the wind.
Speaker 3: You can't see it, but it you know, it's powerful
and you can effects in the same way. It's like,
how can we formulate like solid, concrete doctrine on these vague,
you know, spiritual experiences that we're seeing, you know, in
the first century church and acts. You know, the spirit
is extremely active. People are being filled with the spirit.
So I guess my concern is, like, are we making
like false correlations?
Speaker 2: There was it the faith of the people bringing the.
Speaker 3: Handkerchief that was where the power was or was it
the actual handkerchief because it was you know, touched by
Peter or Paul or whoever.
Speaker 1: Yeah, let me address that. So it's not in our
view it wouldn't be an either or there's a relationship
of synergy that goes on there, because for example, in
the Gospels, you know, there's a place where it says
and he Christ could not work many miracles there because
of their lack of faith. It's not that Christ didn't
have the power. It's that God has determined and decided
to have a reciprocal relationship with human beings and creatures
such that he won't if they don't have faith. So
the power would not have gone out of him had
the woman not had faith. You're right about that. But
we can know some of the doctrines because if I
recall and I'm going for a memory, but I think
the word there is dunamis, which is the Greek word
that Paul uses when he talks about the energy and
power dunamis innergaia that's at work in him, and he
says it is the power of God at work in
him to do according to God's purpose. So what is
that power of God. I mean, is it an actual
essence of God? Is it the divine persons? Or is
it a divine energy. Well, thankfully we know because in
Corinthians Paul says in the in the chapter thirteen where
he's talking about the spiritual gifts, he says that the
twelve and thirteen he says that the spirit apportions the
gifts as he wills, according to his inner gaia. So
these are energetic gifts. So this is a New Testament
doctrine of the uncreated energies, and no church teaches us
except the Orthodox Church. There are no churches that teach
the uncredited energy doctrine. So Relics themselves points to this
principle of divine dunamus and inner gaia. And it's not
just scant examples we have. For example, in Hebrews thirteen,
Paul says that the New Testament Church has an altar
from which we eat, that those who serve in the
tabernacle have no right to eat from. So Paul calls
the New Testament alter a altar that we eat from.
And in the earliest records of the Christian Church, after
the Death of the Apostles, you can read something like
the Martyrdom of Polycarp where they are collecting his relics,
where they are reverencing the cross, even from that early
of the day. If you go to Rome, you can
go into the catacombs and you can see images of
Christian iconography. You can see altars underneath the city of
Rome in the catacombs. So the early Church had all
of these things on this sacramental principle, which is why,
for example, Jesus spits in the dirt and he makes
clay to heal a guy's eyes. I mean, Jesus could
have just thought and willed the guy's eyes to be healed,
but he chose to use stuff physical matter. That's what
Paul says. The cross is the instrument of our salvation.
That's why in the Orthodox Church we honor and revere
the cross.
Speaker 2: All right.
Speaker 3: Now, again, where my concern lies is how do you
set up an objective formula for use for putting this
into practice, like because like we've already established like there
isn't necessarily an exact consistency with you know, divine objects,
right like Jesus heals without dirt, Jesus heels with dirt.
Jesus heals the nobleman's son without even being there, but
then he could physically to Lazars. So there's you know,
there's obviously not a lot of consistency there. But I
would argue that this is like Jesus using content text
or like there's context is key in these in these scenarios,
and it's not so much the actual physical objects.
Speaker 2: It's you knows words.
Speaker 1: Well, let's let's think about in John three, right, Jesus
says that the bronze serpent was put up on a
pole in the Book of Numbers to heal the Israelites
when they were being bitten by the snakes, and he
likens the cross to that very thing. So there's a
continuity here of objects having the ability to be endued
with sacramental grace, energetic, dunamous power. And that's not a
principle that goes away in the New Testament. And I've
already listed several examples, but there's many more. There's oil
is used in the New Testament, bread and wine are
used in the New Testament. These are physical means of
grace that are premised on the incarnation itself. Jesus took
on a human body, which is the image of God
and in a in a created sense, so God doesn't
have a problem with created things, but Protestants tend to.
Speaker 2: Hey, can I add real quick this was brought up.
Speaker 5: I thought that russelled me the point I never thought
about this that if you notice Christ's miracles in the
order of time, they become more and more incarnational.
Speaker 2: That it starts like just you know.
Speaker 5: Uh, proclaiming that you know, you're you're, you are healed,
and then it each miracle that happens gets more and
more incarnational.
Speaker 2: It's the touching, it's.
Speaker 5: Going, it's putting the there's a chronological order of thens,
spitting into the mud and putting into the deaf man's ear,
which itself is a pedagogical lesson. So he's taking people,
you know, from the power of God's commands to then
teach that it's by touching and becoming one physically with
my body that actually heals.
Speaker 2: And of course it's a both.
Speaker 5: And it's not simply your faith that saves you, for example,
or vice versa, simply the power of Christ that saves you. It's,
for example, in the confession, if you don't have faith
and you're receiving the divine energy of Christ forgiveness. He's
not going to force it on you that your lack
of faith can prevent you from receiving the healing graces
of Christ. So I would say it's a both, and
it's not simply well, the person just had faith or
Christ just said something. It's incarnational, it's tangible, it's sacramental,
and it requires one's faith to receive that.
Speaker 2: M hm.
Speaker 1: Another brief point while you're thinking, is that you mentioned,
you know, the guidance the Holy Spirit kind of leading
us and letting us know the parameters of where this
is and is inappropriate. You know, Jesus says that he
promised the Holy Spirit to the church, right, So he
says that in John when he sends the Spirit and
acts to a Pentecost, there's the assumption, I believe that
the Spirit really will lead and guide the church into
all truth. I will not leave you as orphans, I
will not forsake you. I will be with you until
the end of the age. That promise didn't go away.
Right with the first and second century Church fathers like Clement,
polycarp Ignacious, et cetera. They express the same faith as
what was handed down from those apostles, and in those
writings we already see the acceptance of and the veneration
of the bodies of holy men.
Speaker 2: Wait, waitch writings, what are you talking about?
Speaker 1: Martyred him a polycarp Okay?
Speaker 2: And then also did you mention is martyred?
Speaker 1: So these are people that were taught by John the apostle,
for example polycarp.
Speaker 2: Ei.
Speaker 1: There anything else you want to discuss, I'm thinking, Okay,
that's fine. I mean, there's a mean here's another classic.
If you look at Joshua seven in the Masoretic Text,
it points out that when Joshua in verse six, it says,
Joshua tore his clothes and he fell to the earth
on his fake face before the ark of the Lord
until evening he and all the elders of Israel, and
they put dust on their heads. And most Protestants who
are sort of iconoclastic would have tremendous problem with Orthodox
you know, prostrating before the cross or bowing and venerating
icons and this kind of stuff. And yet it's a
very principle from the Old Testament itself, as Joshua prostrates
before the arc.
Speaker 3: Well, so, so, yeah, I've heard that argument plenty of times,
and the context of that is not.
Speaker 2: Venerating the arc, it is it is he's lamenting.
Speaker 1: Well, then why is he falling down towards the arc?
Speaker 2: Because the arc was.
Speaker 3: The where the presence of God was made manifest.
Speaker 1: But isn't in the physical objects with images on it?
Speaker 2: Exactly? And who? And who?
Speaker 1: So they were bowing down to images and.
Speaker 2: In the New Covenant. What is the image of the
living God.
Speaker 1: It's the person of the logos.
Speaker 2: Jesus, Jesus Christ.
Speaker 1: And so would you vow before his physical body?
Speaker 2: I would? I would bow before Jesus in the.
Speaker 1: Flesh, yes, okay, which you.
Speaker 2: Know, got a picture of him.
Speaker 1: Well, wait a minute, is his body created.
Speaker 3: His Yes, his body was formed in the wound marries wound.
Speaker 1: So you're bowing before a created thing.
Speaker 3: So okay, So are we saying that Jesus is a
created being?
Speaker 2: The body of created is absolutely okay? Well yeah, so
I'm bowing before Jesus.
Speaker 3: So okay, wait, are we separating Jesus flesh from his deities?
Speaker 1: That we're doing is not at all. In fact, if
you read the Council of Ephesus, this is the very
argument that Cyril uses against Nestorius to prove the deity
of Christ and the real presence in the Eucharist, that
there's only one divine subject, because he says in the
in the Canons of Ephesus, you, if Jesus was a
mere man, you would be eating the flesh of a
mere man, and that would be cannibalism. But he argues
that you're eating the flesh of the god man and
that that's what deifies you. So it's the Protestants that
would reject Ephicus on this point.
Speaker 3: Yeah, yeah, No, I do reject real physical presence. I
do believe in real presence. The spirit is real, and
that's a that's a whole other topic in and of itself,
but which I don't know if you guys.
Speaker 1: Did Jesus deify the human body that he took.
Speaker 3: On, Yeah, his resurrection body was his glorified.
Speaker 1: Body, right, So so God can make matter dea form
and transfigured.
Speaker 3: Yeah, I mean at the transfiguration he was appearing in
his glorified state, you know, after the resurrection, he was
in his resurrected So.
Speaker 1: He only does that too Jesus's actual body, or does
he do it to our bodies too?
Speaker 2: Yeah?
Speaker 3: I believe our resurrection body is going to be you know,
renewed in.
Speaker 2: A you know, something that is distinct from what it
is now.
Speaker 1: Absolutely, So when John six talks about you must eat
my flesh and drink my blood to have life in you,
is that not talking about the Lord's Supper or the Eucharist.
Speaker 3: So I believe John six does not point us to
the Lord's table.
Speaker 2: It points us.
Speaker 3: To the cross, and the Lord's table subsequently points us
to the cross. So I'm actually I just finished a script.
I'm gonna post a video soon. A lot of people
have been like in my DMS. I don't know if
y'all know the YouTuber. His name's how to Be Christian.
He posted a video.
Speaker 2: Like a long time ago, and I.
Speaker 3: Made the mistake of arrogantly, you know, you know, saying like, oh,
I'm gonna make this reply whatever whatever. And you know,
he quote tweeted me for months and months and months,
and me being a procrastinator and you know whatever, Long
story short, I put it off. But I finally finished
the script. I'm gonna make a video on this. So
I've been studying through John. And if you take the
Gospel of John and you read it as from the
perspective of John. Jesus preaches the gospel with a specific formula. Right,
John six is not this separate chapter that's unrelated to
John two or John three, or John four or five.
You know, Jesus is very consistent in his in his preaching.
Speaker 1: What does any of that have to do with the
presence in the Eucharist.
Speaker 3: It has to except we're talking about John six, are we.
Speaker 1: Well you're talking about the logical sequence of the Gospel
of John in this formula, But what does that have
to do with the real presence in chapter six?
Speaker 2: So well, you're saying that John six is like proof.
Speaker 1: That I'm saying is one example, because when he talks
about it, it offends a lot of people who walk away,
and he says, is this a hard teaching? Now, if
he's just teaching a spiritual presence that's identical to the
Old Testament conception of the sacrament, so there would be
nothing offensive or weird about that. Why didn't he stop
them from walking away?
Speaker 2: Okay?
Speaker 3: So, so never in scripture do we see people understanding
correctly and then walking away from Jesus.
Speaker 1: It's always, but it wouldn't be a hard teaching is
what I'm saying.
Speaker 2: Yeah, exactly. They they did not understand the spiritual truth.
Speaker 1: But he says, this is a hard teaching. If it's
a it's the if it's the Old Testament understanding of
the sacramental presence, which is largely symbolic in John heart,
it's not a hard saying.
Speaker 3: In John six, what was the first statement that made
them quote.
Speaker 1: Grumble, I don't have it pulled up?
Speaker 2: What when he told them this offers his flesh?
Speaker 3: No, when he said that he came down from heaven,
that was the first thing that made them grumble.
Speaker 2: Quote.
Speaker 3: So when he's saying this is a hard saying, they
were confused about the entire him coming down from heaven.
Speaker 2: How are you the bread? How are we going to
eat your flesh? Like?
Speaker 3: None of this makes sense because they were thinking, and
let's look at the words of Augustine, for example, they
were thinking carnally.
Speaker 1: Augustine taught the real presence. When he talks about carnally,
let me think I've read thousands of pages of Augustine,
so let me explain what he's talking about. He's saying
that by eating carnally, it's not that there's no physical eating.
They thought they were going to get a free meal.
John six. The grumblers are thinking, you've been feeding people
with bread and with loaves and fish. Where's our free meal,
Jesus saying, I'm not talking about a free meal of
loaves and fishes. I'm talking about eating the true bread
that comes down from Heaven. Guess what. That's the passover
the Pasca. And if you look at Hebrews thirteen, the
passives that I mentioned earlier, when Paul we believe Paul
wrote this. When Paul talks about the animals that are
sacrificed by Israel at the tabernac on the temple, he
says that those animals do not have the grace to
profit those that eat of it. But we have an
altar that we eat from, and our high priest offering
is what does sanctify us? And verse twelve says that
it is his blood that you're partaking of. So Paul
calls it an altar with a sacrifice, and it's the
blood of the high priest contrasted to the symbolic sacrifices
of the animals. And you're telling me that, no, Jesus
is just teaching the symbolic view of the Old Testament,
which is a contradiction from what Paul's saying in Hebrews thirteen.
Speaker 3: No, I believe in a real body and real blood,
that really blood, really died on a real cross at
a real point in time.
Speaker 1: What is Paul talking about what happened on the cross?
Or is he talking about the altar that we.
Speaker 3: Eat from When he's talking about the blood of Christ,
He's talking about what happened on the cross, because that's
where Jesus is.
Speaker 1: I just read to you the passage where he's contrasting
what we eat from what the Jews eat.
Speaker 2: All right, well, let's read it then.
Speaker 1: I just read it to you Hebrews thirteen. Do you
want me to read it again?
Speaker 2: Let me pull it up. Let me pull it up.
Hebre's thirteen. Where are we at?
Speaker 1: Verse nine?
Speaker 2: Alrighty, all right, hold on yesterday today?
Speaker 3: Do not so verse nine? He said, yeah, do not then.
Do not be led away by diverse and strange teachings.
But it is good for the heart to be strengthened
by grace, not by foods which have not benefited those
devoted to them. We have an altar from which those
who serve the tent have no right to eat.
Speaker 1: Okay, down to verse thirteen.
Speaker 3: All right, therefore, let us go to him outside the
camp and bear the reproach he endured.
Speaker 1: Thirteen. Now two thirteen. You're skipping the verses that are
the most important.
Speaker 2: Oh, okay.
Speaker 3: For the bodies of those animals whose blood is brought
into the holy places by the high priest as a
sacrifice for sin are burned outside of the camp. So
Jesus also suffered outside the gate in order to sanctify
the people through his own blood. Therefore, let us go
to him outside the camp and bear reproach, Bear the
approach he endured.
Speaker 1: Okay. And then the next verse.
Speaker 3: Okay, For here we have no lasting city, but we
seek the city that is to come through him. Then
let us continually offer up a sacrifice of praise to God.
Speaker 1: That is do you know what that word is there?
What is the word eu charistia? Do you know what
most Protestant scholars admit about this passage that.
Speaker 2: Means thanksgiving.
Speaker 1: It means offering, which could be thanksgiving, or it could
be a ritual service or ceremony. The entire past is
about the superiority of our eucharistic offering and meal that
we eat versus what the Jews eat at the tabernacle
the animals. Okay, so you're removing the contrast and you're
literally you're literally saying that it's equivalent to the Old
Testament symbolism.
Speaker 2: No, I'm not.
Speaker 3: So how does this when you take Jesus's words into
consideration when he says God is seeking such people to
worship Him in spirit and in truth, and then the
New Covenant, the law is going to.
Speaker 2: Be written on our hearts. We're transitioning to the truths
of the spirit here.
Speaker 1: So I don't know what you think that means. Because
God gave the church a liturgical worship service that's not
recorded in the New Testament, and all the Apostolic churches
have it. So I don't know what you mean by
worshiping in spirit and truth because we think that means liturgy,
because that's how God always was worshiped throughout the Old Testament.
Speaker 3: Okay, So I mean right here he said, you know,
sacrifice of praise to God. That is so he defines
it the fruit of lips that acknowledge his name.
Speaker 1: It's in the context now, it's in the context you're
doing a false either orger it means hold on, no,
it doesn't it's a false either or the whole context
is eating and you're saying, no, it's really just about
spiritual praising. Is this that the megachurch in the first century?
Did Paul go to the megachurch where they were praising
with their lips and I didn't have the Eucharist?
Speaker 5: And by the way, spiriting truth doesn't mean not a
visible there church. It means the Holy Spirit, okay, the
spirit of truth.
Speaker 2: Okay, yeah, so it is.
Speaker 5: In a visible manifest visibly in a visible body.
Speaker 2: And like.
Speaker 3: When Jesus says God is seeking such people to worship him,
what's the context?
Speaker 1: You just keep assuming the evangelical spiritual low low, low
church interpretation of all these passages, which you not demonstrated.
I'm giving you counter evidence to that low church symbolic interpretation,
and you're just restating the symbolism. All right, but you're
not let me talk so because you just keep restating
that it's a symbolic thing.
Speaker 2: I don't think I've used the word symbol once.
Speaker 1: Okay, you call it quote spiritual, which in your mind
as an evangelical is contrasted to the physical or the flesh.
But that's why I keep making the point that that's
what well, that's what Paul is contrasting to the Jews
who eat at the temple the Tabernacle in a carnal way.
He's not saying that the way to eat non carnally
is not with your mouth, because he says we eat
at an altar. You don't have an alter.
Speaker 2: Okay, So.
Speaker 3: When Jesus says in John six, he says, come to me,
and you will never hunger.
Speaker 2: Believe in me, and you will never thirst.
Speaker 3: So when Jesus says that, he says, you will never
hunger and you will never thirst when you come to
him and believe, believe in him. Why then, so I
know why I continually partake of the elements of the
bread and the wine. I know why I continually do that.
But why do you continually partake If Jesus says you
will never hunger and you will never thirst, why then
in your tradition do you have to continually because bro
hold on because in your theology that sacrifice does not
perfect you, because sin can still make you fall away
from grace, and therefore you need to come back to
the throne of grace and reobtain.
Speaker 2: What has been lost. And so when Jesus says, come to.
Speaker 3: Me, and you will never hunger, and believe in me,
and you will never thirst, right, you're negating those.
Speaker 1: Wordstation hold on then jumping down.
Speaker 2: Look, he says, gnaw my flesh. That must mean.
Speaker 3: That he's going to start this whole liturgical process of
calling him down from heaven into a wafer and his
blood is made present.
Speaker 1: Catholics, we don't have wafers.
Speaker 2: Okay, well, whatever need I mean?
Speaker 1: You say whatever I mean? Roman Catholics use a judaized bread,
So it's that matters, all right.
Speaker 3: Point being, I don't know. I mean, we're jumping all
over the place here.
Speaker 2: Well this was great because I remember this was brought
up once. I think it hormly. Why went to church
once I read some of the Bible. Isn't it enough?
You go get him Jesus, You go get him Jesus.
Why do I need to go to church again? Why
do I need to know?
Speaker 1: This is just like an overly simple reading of.
Speaker 2: Catholics a life source.
Speaker 5: And if you said from him in a different way,
like so, yes, of course you will never first, when
you're with me, do all kinds of things that separate
us from God's powers?
Speaker 3: Okay, So when Paul says that nothing will separate him
from the love of Christ, I mean, is that nothing?
Speaker 2: You know?
Speaker 1: You have to balance passages with other passages. You can't
take one verse and squeeze every verse into that verse.
Speaker 2: Because exactly I agree.
Speaker 1: But let me let me I agree.
Speaker 2: Listen, six in a vacuum, you can't read John.
Speaker 1: I didn't take it. I went immediately to a eucharistic passage,
and he was thirteen to help explain it. I didn't
take it in a vacuum, and I argue that it
was only John six.
Speaker 2: The person read from John's perspective.
Speaker 1: I don't know that you have John's perspective.
Speaker 3: Consistently in John's gospel.
Speaker 2: Jesus is very consistent.
Speaker 3: In John chapter two, he uses the earthly metaphor of
a temple being destroyed to represent the spiritual truth of
the resurrection of his The people who were there were
confused because.
Speaker 2: They were thinking physically. But the disciples, yeah, you just
keep it.
Speaker 1: Listen, you're making an assumption. Listen, I know what you're doing.
You're contrasting spirit. Listen, it's a false dilemma. You're contrasting
spirits of flesh.
Speaker 2: Number let me talk.
Speaker 1: I already know what you're doing. It's not a good
argument you're contrasting. No, it's not. It's a gnostic view.
I'm trying to tell you. That's why you're out of
a chord with what the Church always thought about this.
Speaker 3: What is gnostic about my view? Mike, I see you
laughing out there, bro, I'll block.
Speaker 2: You, bruh.
Speaker 1: What's gnostic is that the passages about spirit are not
contrasted to body or physicality. It's Holy Spirit. And every
Protestant does this gnostic anti matter reading into these texts.
I know. I used to be a Protestant. When I
read Romans, Paul talks about the body of the flesh
fighting the Spirit. I assumed that that was physical body
fighting the Holy Spirit because somehow quote immaterial things are
better than physical things. And that's a gnostic heresy.
Speaker 3: Okay, No one is saying that immaterial things are better.
What we're saying is that is fallen and needs renewal.
The first coming of Christ, Why is there a second
coming of Christ? The first coming of Christ is to
deal with our sin, and what did sin do? According
to Ezekiel, the soul dies from sin.
Speaker 1: So the first body and the soul dies. So I
don't know what you're talking about.
Speaker 3: Well, yes, through Adam, all flesh dies because because all sin.
So yes, the flesh and the soul die. But jesus
first coming was to make us born again in the spirit,
and this.
Speaker 1: Is and that happens through baptism, water.
Speaker 2: Baptism physical. Okay, sure.
Speaker 1: Now wait a minute, so you're saying sure, now there's
water that's used as a medium of regeneration. You're saying
sure to that you agree with that.
Speaker 2: No, I don't. But you're I mean, you're just shifting.
What argument do you want to focus on? You want
to jump in?
Speaker 1: No, I'm making another point that physical things like water
are mediums of grace. That's why an Acts two, it says,
repent and be baptized for the remission of your sins,
and then it says that thousands of them were actually
physically water baptized.
Speaker 2: Okay, so Cornelius receive the spirit without water.
Speaker 1: I'm not saying that God can't send his Holy Spirit
and do it in that way. But in Acts two
thirty eight, as well as Titus three. It specifies that
the labor of baptism is the labor of regeneration? Does
Titus three not say that?
Speaker 2: Repeat yourself?
Speaker 1: Does Titus three not call the labor of baptism the
lavor of regeneration?
Speaker 2: I'll have to go study that I'm not gonna do.
Speaker 1: And that's the same thing Peter's talking about in Act two.
I'm not saying that the Holy Spirit can't move outside
of the presence of water, but the normative means by
which regeneration occurs is through physical water. So throughout all
of this, your war is against physical objects, and all
of your interpretations are that somehow quote spirit is anti matter.
Speaker 2: Okay, all right, got it.
Speaker 3: That's your interpretation of what my position is.
Speaker 1: Is that not your position?
Speaker 2: Back to what I was saying, John three, So you're.
Speaker 1: Not gonna address any verses. You're just gonna do a
walk through of what I already addressed.
Speaker 3: Okay, yeah, yes, because you're you're shifting the you're shifting
the goal posts.
Speaker 1: No, bringing up further examples is not moving the goal post.
That's a different fallacy.
Speaker 2: You gotta let me were I told.
Speaker 1: You, you're a you're walking through. So when you say, okay,
Jesus's body is the true temple and you destroy the
other temple, that doesn't help your case. Jesus' body is physical, No.
Speaker 2: I yes, I agree.
Speaker 3: The physical body of Christ was necessary, was absolutely necessary,
because just as sin came into the world through the flesh,
it had to be destroyed in the flesh.
Speaker 1: How does this prove your low view of sacraments.
Speaker 2: I don't have a low view of SACRAMENTO.
Speaker 1: Yes, you do. By definition, you literally do.
Speaker 2: I believe that communion is worship.
Speaker 1: Is water, baptism regeneration.
Speaker 2: I believe that I.
Speaker 3: Am regenerated by the Holy Spirit prior.
Speaker 1: To water baptists. Then you have a low view of
the sacraments. By definition, baptism is worship. And is it
the labor of regeneration according to Titus three five, not
by works of righteousness, which we have done, but according
to his mercy. He saved us through the washing of
the labor regeneration.
Speaker 2: Yeah.
Speaker 3: And the and he Peter describes the waters as what's
not doing the washing there?
Speaker 2: It's the spirit.
Speaker 1: Now he says that it's not washing your body. He
doesn't say it's not water.
Speaker 3: He says, yet not by a washing of dirt off
your body.
Speaker 1: So not taking a bath. Water baptism is not a bath.
Speaker 2: So he's made a distinction that, No, he's not.
Speaker 1: It's not a bath, it's water baptism. Do you think
when you're taking a bath at night that that's the
same thing as a baptism. So that's what Peter's talking about.
He's not saying that there's not a presence of the
Holy Spirit to regenerate you at water baptism.
Speaker 3: I didn't say that the Holy Spirit was not present
in baptism.
Speaker 1: You said that it's not regeneration. You just said that.
Speaker 2: I believe that.
Speaker 3: I believe that the Christian is regenerated by the Holy
Spirit through faith prior to baptism.
Speaker 1: You're saying that, But the Bible doesn't say that. It
continually links it to the celebration of the sacrament.
Speaker 2: It doesn't use that exact wording.
Speaker 1: But should No, it doesn't. My examples that you won't
talk about literally link it to baptism.
Speaker 3: Cornelius, I mean, dude, I mean you're saying, oh, but
that's just an exception like that.
Speaker 1: No, it's not. The Holy Spirit can move, the Holy
Spirit can remove.
Speaker 2: You're taking the work of God and saying, no, that's
an exception. No, I'm not.
Speaker 1: I'm dealing with all of the passages, and that's that's prior.
The thief on the cross is prior to the institution
of water baptism and Acts two as the normative means.
I already said normative. I didn't deny the possibility the
Holy Spirit doing and moving.
Speaker 6: People.
Speaker 1: Stop interrupting me. You're new to all this, man, make.
Speaker 2: The distinction of normative means of grace.
Speaker 1: Okay, so we're done.
Speaker 2: When does that? When does it make that distinction?
Speaker 1: So you okay, you literally think that using terminology that
helps to clarify is not in the Bible itself. Is
the word trinity in the Bible. No, but so that's
a double standard. You're using the double standard.
Speaker 2: It's perfectly laid out. No, I'm just saying, like, where
are you establishing that?
Speaker 1: You said that there's no example. All the examples I'm
giving you acts too, where it says repent and be
baptized for their mission of sins, and then they're water
baptized in next two right, and then but.
Speaker 2: And then it says John baptized with water.
Speaker 1: But that's the Old Testament they did it. Or what
do you know? When is when is Jesus' baptism instituted?
Speaker 2: When he sends the Holy Spirit?
Speaker 1: No, at the end of the Gospel, when he says,
go forth and baptize all the nations, that's when he
institutes it. Before he stopped interrupting me, he shut up.
He says it is a trinitarian ritual action, and that's
what they do in Acts. Matthew twenty eight is talking
about water baptism. You didn't even know that.
Speaker 2: No, I know what, Matthew.
Speaker 1: You know you said baptism was instituted at Pentecost. You
said Acts two. It's Matthew twenty eight, not Acts too.
Speaker 2: Oh okay, yeah, all right. I was confused by.
Speaker 1: Your question, the obvious question that everyone should know when
was baptism instituted? You were confused by that? How would
you be confused by a basic question?
Speaker 5: All right, I'm sorry to ask a question about normative means.
Speaker 2: It's established that so you can't appeal to cases.
Speaker 5: Prior to the institution of baptism is possibly Norman means. Now,
as jab pointed out, that can God send the Holy
Spirit and save somebody apart from the normative means, sure,
but Protestants always take an.
Speaker 1: Exception of the rule to be the example.
Speaker 2: To be the example, then I can do that.
Speaker 5: It's exactly the same analogy of saying, well, could I
say there a terminal cancer without going to a specialist
in the hospital. It's like, yeah, but okay, maybe there
was a case or two where that happened. Like why
in the world would you build a whole therapy on
not going to.
Speaker 2: Get healed because you could be healed apart from the
normative means? That's Protestantism for you. It's crazy. It's like, well,
even if you found the.
Speaker 7: Cases, do we're exception to the rules after the institution
of baptism, you're going to base a rule on the
exception to the rule and put yourself in that sort
of danger. That's just seems crazy to me.
Speaker 2: Call me crazy, Okay, we will.
Speaker 3: Oh yeah, and I and I I understand that, like
we're in agreement that we disagree with each other, and
I'm just trying to, you know.
Speaker 1: Have a well, no, it's been a great conversation.
Speaker 2: And yeah, and I have apologize that we're getting a
little right.
Speaker 1: Maybe we can shift a little bit because we're going
to disagree there. Maybe a more fundamental question would be,
how do you know what the word of God is
in terms of the canon of scripture, and what is
your basis for it?
Speaker 2: The Cannon conundrum Protestant nightmare. Yeah, so, I mean.
Speaker 3: I would say that the recognition of infallibility does not
require the possession of infallibility. The simple historical fact, and
this is a historical fact that I think we should
all agree on, is that neither Jewish reception of the
Old Testament nor early Christian reception of the Scriptures.
Speaker 2: Happened through means of infallibility. Period.
Speaker 1: I mean, you just contradict yourself within like three sentences.
You just said that.
Speaker 2: Just take apart my statement.
Speaker 1: Please, it's the first thing you said, which was confused.
I don't know what you mean by infallibility can happen
through What did you say? How did you phrase it?
Speaker 3: Recognition of infallibility meaning recognizing God's word does not require
possession of infallibility, meaning that.
Speaker 1: I have so Mouthew, so mouthe, you might not have
written Matthew's Gospel.
Speaker 2: I'm not answering that's a that's.
Speaker 1: A you're not going to answer it.
Speaker 2: It's like, like, I don't understand.
Speaker 3: I don't understand how to answer that question.
Speaker 1: Well, it's an important question because it underdoes the assumptions
of your argument. So why would you I don't understand.
Why wouldn't at least attempt to answer it.
Speaker 2: Well, it's a topic that I'm not well studied on.
Speaker 1: Okay, Well, Apostolic authorship is very important for inclusion into
the canon, and Matthew's Gospel doesn't tell you that Matthew
the Disciple wrote it. So guess where you get that
knowledge from. Tell me tradition, got it? So you're relying
on tradition? Is that also perhaps wrong?
Speaker 2: All right? Well Acts seventeen eleven.
Speaker 1: You're not so you two quote fallacy. You're asking me
a question when I asked you a question. Yeah, that's
two quote way fallacy. All right, whatever, all right, whatever,
So you don't think fallausy is matter. I don't understand
why you just blow past this. I asked you a
question and you say I'm not going to answer it,
and then I'm gonna You're gonna ask me a question
that's called a two quote quay fallacy, and then you
say whatever.
Speaker 3: Okay, uh, well, ask the question again, what are we
saying here? I told you I'm not an expert on
how we have determined how math that Matthew wrote the
Gospel of Matthew.
Speaker 1: The only way is through tradition.
Speaker 3: I'm not going to speak on something i'm not an
expert in because I will make myself out to be
a fool. And I don't intend on I don't intend
on doing that. And I see all you guys laughing
in the and you know out there, why don't you
come up here and you know, tell me why we
have every single book of the Bible, you know.
Speaker 1: All right, So look, let's just stop there, because I
don't want us to go in a bad direction. We
can go and study and read and you can look
into the question if you want, and maybe we can
come back, and we don't. I don't want this to
go in like a sour direction because well, you apologize,
you're you're a good dude.
Speaker 2: Go ahead, I want to say. I want to say
one thing. Sure, all right, guys, come on like y'all hear.
Speaker 1: Don't worry about the chick.
Speaker 2: Look, you can't look at a chance, just don't. Yeah,
all right, Well, so how do we determine what scripture is?
Speaker 3: And my simple answer, and I know this isn't going
to satisfy uh, the people who are listening, but proposed say, okay,
say you have something, you're proposing something to be the
word of God. Say, look, I have this is I'm
calling this the Gospel of Matthew. Matthew wrote it. It's
the Word of God. And i've you know, I've never
seen it before. I haven't studied or anything. What's my first,
you know line of action?
Speaker 2: That That's why I was pointing to Acts seventeen eleven.
So you have.
Speaker 1: Proposed, so you're begging the question because we don't know
yet that Acts is actually part of the scriptures.
Speaker 3: Okay, I'm just using what happened in Acts as an
example of what could be done to determine what is
the Word of God.
Speaker 1: But that example is assuming the thing in question, because
we don't know yet that that's even allowed in the canon.
Maybe Acts, maybe, Luke. You know about like the pseudonymous
Gospels and the you know, Gnostic Gospels, the false Gospels, right.
Speaker 3: There are objective ways in which we have found them
to be unreliable.
Speaker 1: And I'm not I understand that. But I'm just pointing
out that just because there's a name mentioned like Luke,
or even if it said Matthew, like, it doesn't tell
you that that's authentically the disciple of Jesus. It might be.
Speaker 2: You know, we're getting off topic.
Speaker 1: So no, it's not on topic. It's perfectly on topic.
Speaker 2: Okay, we have proposed, we have proposed word of God.
This is proposed to be the speech of God.
Speaker 3: You take what you know to be the speech of
God and measure it against what is proposed.
Speaker 2: To be the speech of God.
Speaker 3: Yeah, you have the apostles coming to the church in
Berea and its preaching the Gospel to them.
Speaker 1: And then this doesn't work as an example because acts.
You don't know that Acts is the word of God.
So you're using a thing in question. So it's begging
the question. Can I give you an example of what
I'm talking about? If you scroll down on my wall,
you'll see an old tweet that I retweeted called Protestantism
and solicripture refuted. And what I do there is I
use the Baptist textual scholar Lee McDonald's list of the
debates about the canon and the different church father lists
into fourth, fifth, sixth century, and you'll notice that whether
it's the New Testament or the Old Testament, there's variation
amongst all of these different lists. So what I want
to know is whether it's Origin or whether it's Chrysostom,
or whether it's Athanasius's list or Serial of Jerusalem's lists.
How do you, as a Protestant know or what do
we do to determine amongst these church fathers who are
not Protestant, which one is the right list?
Speaker 3: Exactly what I was saying, you know, take the what
we know to be the speech of God, which.
Speaker 1: We're using the Book of Acts, and the Book of
Acts is not known yet to be the word of God.
That's the thing in question.
Speaker 3: Well, I mean, okay, so how how do we know,
I mean what.
Speaker 2: The earliest.
Speaker 3: Testimony of the church, I mean the apostles themselves handed
these letters letters off to someone, right, yes, yeah.
Speaker 1: So yeah, but you know we don't have onograthha.
Speaker 2: Right, no, yes, yes, I know, I know.
Speaker 1: Okay, so how do we know the authentic from the
non authentic ones? Do you know what the earliest list
of canon of the canon.
Speaker 3: Is the earliest not necessarily, But I do know that
there are lists prior to you know, the Council that
everybody loves to reference in like what three eighty three
eighty three or something like that.
Speaker 2: There were plenty of lists prior to that.
Speaker 1: I don't know about plenty of it, but they're from.
Speaker 3: A handful a handful, and funny enough, most of them
were closer to the Proian canon.
Speaker 1: No, that is completely false. You're totally wrong. I mean,
I've got them pulled up. Do you want to look,
you want to walk through them and see that that's false.
Speaker 2: No, I didn't say they were exactly.
Speaker 1: But no, they're not even close to the Protestant canon. Okay,
let's just simply not you. I've got Canon eighty five
of the Apostolic cannons pulled up right here. This is
one of the earliest. The other earliest is the Canons
of Laodicea and the canon that's listed in the Apostolic
Canons from the three hundreds. It includes oh oh, the
Deutero canon that is not the Protestant canon.
Speaker 2: Okay, so you got one.
Speaker 1: No, this is not one. This is canon law, church
law for the church in general, having a normative canon.
Speaker 2: Where is this originating from? This is just church? Everyone
in general is agreeing on it.
Speaker 1: Of the church that follows the Apostolic canons. Correct, it's
the earliest, it's the Let me finish, it's the earliest.
Let me finish. It's the earliest collection of canon law
in the churches in the three hundreds.
Speaker 3: Okay, and then you have plenty of testimony after that
saying that the canon is second tier canon, a distinct
good for edification but not for faith.
Speaker 1: And no, that's not true. What does Athenians say that
the deal canon is for?
Speaker 2: I don't know.
Speaker 1: He says it's for the Catecumans.
Speaker 2: Yeah, well I haven't I have said that. So I
can't speak on.
Speaker 1: That because, well that refutes what you just said. Athenasian
is not just one guy. What is is what is St? Augustine?
What does Augustine say about the drill can.
Speaker 2: He affirmed the exactly right.
Speaker 1: So is that now, two guys?
Speaker 2: What about Jerome?
Speaker 1: What about Wait a minute, no, serial Jeralism, Serial Jeruism
doesn't have the Protestant canon. He doesn't help your case.
You have one, No, he doesn't. You have one? Church Father, Jerome,
Why are we supposed to follow Jerome Jerusalem. No, he doesn't.
He doesn't have your canon. He does not have the
Protestant canon.
Speaker 2: Yeah, yeah, he included Baruk.
Speaker 1: Yeah, that's not the Protestant canon. And I don't think
he has revelation if I recall. So, how does how
does Cyril Jerusalem help your case?
Speaker 2: Old Testament that's no, no, no, it's not.
Speaker 1: Just the Old Testament. It's both the New Testament and
the Old Testament. It's the canon.
Speaker 2: That's what. That's what where we differ here that you're wrong. No,
the Old Testament that's I'm talking about.
Speaker 1: No, I'm talking about the canon. That's not just the
Old Testament. There's differing New Testament lists. Athanatius goes to
Rome to convince Rome of Hebrews and Revelation because they
didn't think it was canonical. Cyril of Jerusalem does not
have Revelation in his canon. Okay, so that doesn't help
your case.
Speaker 2: I'm aware that there was debate on.
Speaker 1: Okay, so how do we know which one's right we follow?
That's my question.
Speaker 2: Again, back to what I said earlier.
Speaker 3: You test what is proposed to be the speech of
God with what is known to be the speech.
Speaker 1: Of God, and you're referring to the Book of Acts,
which is in question.
Speaker 3: Okay, all right, well, I feel like I'm not really
getting myself anywhere. But let me ask you, how do
you determine what is the Canada Scripture?
Speaker 1: Well, for the Orthodox Church, the highest authority is an
ecumenical council.
Speaker 2: Okay, so a bunch of dudes that just decide.
Speaker 1: No, not a bunch of dudes. It's the church fathers
with Apostolic succession, who have the gift to the Holy
Spirit given to them. Does Paul say that the Holy
Spirit's transferred the Lanyon of Hands to Timothy?
Speaker 2: Uh? Yeah, absolutely?
Speaker 1: Oh but you think that that's not true because you
don't believe in Apsoltic.
Speaker 2: Succession, not in the way you defind it.
Speaker 1: Now, I just said what happens in the in the
in Timothy, So what do you mean?
Speaker 2: Yeah. Paul also says that after he leaves.
Speaker 3: The church, false Christians will infiltrate the church successfully.
Speaker 1: No he doesn't say successfully the church. No, No, he
does not. He says that they will enter.
Speaker 2: The church away, the disciples draw away.
Speaker 1: That doesn't mean the destroy the church. The gates of
Hell cannot prevail against the church.
Speaker 2: Never said that, never said the gates of hell prevailed.
Speaker 1: But if they infiltrate and subvert the Church, then the
gates of hell prevailed.
Speaker 2: You have this line.
Speaker 1: Now you're changing, so you don't want to address you
throw stuff out.
Speaker 3: Is this line of succession that you have? Is this
list of men? Is that an infallible list?
Speaker 1: It's it's not a question of infallibility list. It's not
a question of infallibility. If I know that the Testament
stop interrupting me. Athanasius says, for example, that at the
council and I see the Holy Spirit spoke through those fathers, right,
So I don't have to accord to the councils when
they state something about the scriptures the same status of
divine revelation. I would say, divine revelation is infallible. But
I don't believe that divine revelation is restricted to written texts.
And you do. But when when Peter and Paul preach,
they call it the Word of God, do you believe
that it's only written or believe that the preaching is.
Speaker 3: Also I believe, Yeah, the apostolic testimony oral written.
Speaker 1: The okay, So is there an oral thing that's passed on.
Speaker 3: No, we're not told that oral tradition would be passed
on infallibly.
Speaker 1: Now, no, is it whether you think it's infallible or not,
is that it passed on at all?
Speaker 2: Oh? Absolutely, the oral tradition has always passed on.
Speaker 1: Okay, And was what about one of those things being
the authorship of.
Speaker 2: Matthew Like I said, that's not something I'm.
Speaker 1: Because it refused you, because it refused the point you
just made?
Speaker 2: What point? And how does it refeet the point?
Speaker 1: It's apostolic tradition that Matthew the disciple wrote the Gospel
of Matthew. Okay, that refutes the point you just made?
Speaker 2: What and what point? What did I say? That being
refuted here?
Speaker 1: If you can deny the oral tradition and that we don't,
we're not bound by that, then I'm not bound by
the claim of the church that Matthew disciple wrote Matthew's Gospel,
and I can throw out Matthew on your position that
all right? That yeah, okay, well there we go. Good job.
That's where Protestant leads to chopping up the protests and
leads that's what Luther did. By the way, when Luther and.
Speaker 8: And notice to the confusion as we always see the
two categories between normative what's binding, and an epistemic category
of infallibility.
Speaker 2: So uh St Paul says, you're too old. He's speaking
about normative, right.
Speaker 5: So it's a separate question, and we can answer that
whether the oral teachings and the written teachings are infallible
or not. But that's a separate question. Is it binding
on you? Do you have to hold it? And Saint
Paul obviously says you do. I had to be bound
to a line of succession.
Speaker 1: Yes you do. Yeah, Paul just said, And I gave
you one example of this oral teaching, which was that
Matthew the Disciple wrote the Gospel of Matthew. And you said, no,
I don't have to believe that, and fine, throw it out.
Speaker 2: Okay, see you cut me off.
Speaker 1: That's what you said.
Speaker 2: That's not what I said.
Speaker 1: That's what you said. What are you talking about? People
just heard you say it. Fine, I don't accept that.
Speaker 2: That's not what What did you say? Okay? You said,
oh so yeah, you know, so you can just.
Speaker 3: Throw out the idea that that Matthew wrote the gospel.
And I was like, yeah, that's what you just and
then you cut me off. You're like Lucy, He said, yeah,
you cut me off, you put words in my mouth.
Speaker 1: No, no, I'm stating that.
Speaker 3: You say, oh, just like Martin Luther cut books out
of the Bible. Martin Luther actually never took books out.
Speaker 1: Of No, he actually did. He removed the dual can
no in the German New Testament. He changed words, and
then when he translated his Bible it does not have
the duro canon. I've read six of Luther's books.
Speaker 2: And the first edition of Who.
Speaker 1: Cares about his first edition? If the tradition later on
is that he says, I want to punch Moses' teeth out,
and I don't care about the law, and he doesn't believe.
He says that Maccabee's is not scripture because it doesn't
preach the word of God and includes prayers for the dead.
Speaker 2: Yeah, I agree on what basis that?
Speaker 3: Well, first off, that it doesn't it doesn't align with
the testimony of scripture.
Speaker 1: Again begging the question, the question is how do you
know what's in scripture? And you're saying that Matcwbees isn't
scripture because it doesn't align with scripture.
Speaker 2: Okay, Well, scripture isn't one book, So.
Speaker 1: Okay, that's totally totally dishonest. Get out of here with
that nonsense, Mike, Mike, I'm mute.
Speaker 6: Hey, Jay, what's up, sir? Oh wait, did did Indiana
get booted?
Speaker 1: Yep?
Speaker 2: Oh?
Speaker 6: Man, Okay, Well I was I was just gonna say.
Speaker 4: I mean, I don't know how you came to, you know,
get him in his face because he agreed to debate
with myself being moderated by Jake growth Nak about you know,
solo Scriptura's hatred of Mary. So I was just gonna,
you know, warn you about the type of guy that
he is. And I came in a little late, so
I guess you guys are having a good discussion and
that it morphed into something.
Speaker 1: Well we've already gone for an hour, so it's I
gave him one out, I give another out.
Speaker 6: Yeah, he's he's a total dishonest actor.
Speaker 4: If he doesn't have chat, GPT or his notes in
front of him, he can't talk.
Speaker 6: The dude is a total snake in the grass. But
you know, kudos to you for.
Speaker 2: Having him on.
Speaker 4: He he literally blocks or you know, runs away from
any other debate so I'm glad to see that at
least he spoke to him.
Speaker 1: Well, he also says that I'm not in a position
to debate, but he's right to debate.
Speaker 6: So no, he's he's in it.
Speaker 9: I don't even understan and how anyone who could hold
full of scripture can give an interpretation of what he
believes a passage from a scripture means doesn't make any
sense to me. But you know, I enjoyed your talk
with him, as I enjoy pretty much a lot of
the things that you do.
Speaker 6: So I just wanted to say that, and I wish
he was on here because I did.
Speaker 4: I did challenge him to a boxing match, and I
said that if he won, I would leave the Catholic
Church and go to whatever church he worships at Quip.
Speaker 1: I actually was thinking too, because he initially before he apologized,
had lied about what I said and then he apologized.
So I'm not gonna go that route, but I wanted
to offer a boxing match as well. I'm not kidding.
Speaker 6: No, the dude.
Speaker 4: The dude says that he finally, Oh, I finally you know,
have a script to debate how to be Christian.
Speaker 6: That's been easily six months in the works.
Speaker 4: I don't I don't know of anybody who needs six
months to prepare for a simple debate on either a
space or YouTube. He's full of He's full of bs.
I mean, he posts pictures of you know, the Virgin
Mary on the shoe, you know, of people with with
the title saying, oh, look at this ship that I
stepped in.
Speaker 6: I just I can't stand him, and I wish he
would have been here so I can confront him in person.
Speaker 2: Lord of Mercy. I can't imagine on Judgment Day what
Christ is.
Speaker 5: Going to be, what Christ is actually going to say
to people who I.
Speaker 2: Mean, if you dissed somebody's mother, that's worse than dissing.
We'll come on in.
Speaker 5: Anyways, I thought that was a way out here.
Speaker 1: But again, thank you for doing what you do, and well,
I appreciate that. I mean, you're welcome to stay and
we can have a conversation about Rome if you want.
Speaker 4: I I defer to someone better than me.
Speaker 6: Obviously I'm not going to get into that.
Speaker 4: But yeah, but always again, appreciate you and I'll see
you know, I'll keep listening a stay for only about
five more minutes.
Speaker 1: Okay, welcome everybody. We had a good conversation there for
over an hour. If you would like to support the stream,
you can do so via the superchet function there. Superchets
are also pinned there. You can do it also natively
with YouTube. If you would like to call in, you
can call in through the x space right here. Here
is the xpace link to call in. And let's do
a little brief look at this before we go to
the next person in line. Looks like we got quite
a few people in line. So this is Lee McDonald's
book where he lists the canon from various Old and
New Testament lists from various church fathers. I recommend every
Protestant who's interested in this question to read Lee McDonald's
book because it's one of the best, as well as F. F.
Bruce's book Kennel Scripture that admits, from the evangelical perspective,
the absolutely indispensable aspect of church tradition in determining not
just the canon, but the authenticity and authorship of the
various manuscript copies. This is so key because so many
Protestants when they hear this argument, they think, oh, you're
just saying that I need infammable decisions to know what
the Bible is. No, no, no, it's not just a
question of normandive authority about a binding canon. It's also
a question about the authenticity and authorship of disputed texts
versus pseudopographa and varying lists amongst the church fathers. So
here we have Leemacdald. This won't take but a second.
Here we have Lee McDonald listing the Old Testament books
in the Eastern Church in the fourth and fifth century,
and you'll notice there is some variation with Athanasius, basically
including elements of the Duduro canon. And Athanasius says that
the Dudo canon is for catech humans to read. So
even if we and we don't have a problem in
the Ortho our church with the phrase dujuo canon, you say,
but it's not just a question of the Duro canon,
as we'll see, it's also a question of the authenticity
of the Book of Revelation, which Athanasius has a key
role in determining as canonical by convincing Rome. So the
East convinces the West of the canonicity of the Catholic
Epistles and Revelation. According to Lee McDonald, you'll notice that
Barrick is included in most of these lists. And by
the way, I think it's Melito's list that James White
tried to refer to in the trent Horn debate, and
Sam Schimun pointed out that James White was dishonest and
wrong about Melito's list. It's also I'm pretty sure it's Malito.
It's either the Vincentian or Melito's Melito's kN I'm not sure,
but there's a video that Shimune has on that. By
the way, Epiphanius, you'll notice that it's pretty much as
dressed bar as well, you'll notice that Ruth is in
Judges are sometimes also not included, So for example, some
of these lists will have Ruth, some of these lists won't,
so you can see they're quite different in their inclusion
and exclusion. Now, yes, I admit that these aren't the
most essential verses you see, but none of that really
are books. But none of that matters in regard to
the Protestant idea of the final, completed, fixed Word of
God as the only soul authority or final authority for
the church. You see, if we come over here to
other lists, here we have pseudo crystalstom pseudo Crystalism, including
syric you have Tobit over here included, and some of
these are just ancient, varying ancient lists. Okay, we're gonna
We're gonna do several of these. This is still Old Testament.
If we come over here to Hillary, this is the
book of the Old Testament in the Western Church in
the fourth and fifth century. So Hillary, one of his
uh textual lists, has also Tobit first and second Asdras
and the Epistle of Jeremiah. If you come over to Jerome.
Jerme is the only church father that lists explicitly the
Protestant canon and then the next list. There's some other
This is Augustine's list of the Old Testament canon. It
of course includes the Dual Cannon. And why did Augustine
have this list, Well, Augustine agreed with Pope Damas's list
at the Council of Rome. Council of Rome is a
regional council around mid you know, mid three hundreds, late
three hundreds, and it's maybe around four hundred. I for
get the exact day, but it's very similar to kind
of what you see in the Apostolic Canons, except the
Apostolic canons also have a differing list, as we'll see
in a second. Here's Augustine's list, and then next to
it is the Council of Rome that we're talking about,
which is very important in the West. There's another Council
of Hippo that includes the duoconomical books, and then the
Codex Vouticanus includes the deuconomical texts. Codex Sinidicus has wisdom
cyric as well. Codex Alexandrinas also includes duoconomical texts. So
let's look at New Testament books. Eusebius's list. It's unclear
if the Eusebius included the Book of Revelation, and it
includes the Diction and the Epistle Barnabas. Clement's list includes
texts that no one else included as canonical, such as
Pistol Barnabas, Shepherd of Hermas, Acts of Paul, revelation of
Peter Cyril of Jerusalem, who I mentioned to that guy
does not include the Book of Revelation. So this is
this does not afford Protestants any evidence or help. And
you can see it right there. He has the correct
New Testament, but he does not include the Book of Revelation.
We have Athanasius's New Testament canon and it is the
full accurate New Testament canon that again he helps convince
Rome to accept. When it comes to the Book of Revelation,
and I think the Book of Hebrews and the Catholic Epistles,
there is the Mumpson list, and it looks.
Speaker 10: Pretty acrobat doesn't have the Book of James Epiphanius. I
don't know why Epiphanius would include Wisdom of Syric, Wisdom
and Syric in the New Testament.
Speaker 1: That's pretty odd. But it looks like the Apostolic Canons,
which is what we're looking at right here. They do
not have the Book of Hebrews or the Book of Revelation.
But the Apostolic Canons, which had a wider acceptance, especially
in the East, did include the Deutero canonical text. And
that's why it even trump's an individual church father's opinion.
But it's not even final because we don't include the
Letters of Clement, and we do not include and it
does not include the Book of Revelation. So do you
understand we're walking through the actual historical process of the
lists and how much variation of differentiation there is. Now,
there's not a whole lot of differentiation or variation on
the Gospels. Okay, it's almost always the Catholic epistles, Pauline
epistles to a degree, And I mean if paul wrote Hebrews,
I'm saying in the Book of Revelation, and the inclusion
of books that no one ends up really accepting, like
clement and so forth. The Apostolic canons include two Clementine
letters and the Apostolic Constitutions apparently, which is odd. Gregory
of Nazian Zeus's list does not include Revelation or Hebrews.
And the African canons include the Acts of the Martyrs,
which I don't think anybody includes. So then you have
again Canon eighty five over here. Now, when Trollo meets,
Trollo says, we affirm the canons of the previous councils,
and we affirm explicitly the Carthaginian list of the canon.
The Carthaginian list, going from memory is pretty much the
Council of Rome lists. So essentially, by the time of
Trollo and Trollo is affirmed by the seventh Ecumenical Council,
you have an affirmation of what is pretty much the
identical canon to the West in terms of the Council
of Rome and Augusta and Pope Demasis. So there's not
a whole lot of differentiation. I think some people, even
John Damascus for example, still includes in his canon list
Clement the Letters of Clement. So the Orthodox view, because
we don't believe in soul scriptura, it's not as rigid
as this Protestant idea of you have to have this
like completely you know, walled off canon that is not
in any way sort of flexible. And the Orthodox shirts
there's more flexibility here because we're not proponents of soul scriptura,
so we don't believe that all these they're all heretics.
They didn't get the infallible word.
Speaker 2: Of God right.
Speaker 1: Well, I've noticed Protestants take Revelation twenty two and they say,
if you take away from the Word of God or
if you add to it, you're a part of the
like of fire. So all the church fathers who were
debating and try to figure out the canon, I guess
they're all on the lake of fire unless they got
the canon right. It's just silly and it's totally divorced
from history. Last thing, I'm saying on this is the
one of the key things that surprised me. I don't
remember if it was. I think it was in the FF.
Bruce book, but I'm going for memory is the admission
that liturgy played a really important role in the formation
of the Biblical canon. And a lot of Protestants have
never heard that. When I was Protestant and debating and
studying these issues, I'd never heard this that was new
what liturgy. Yes. In fact, the daily readings or electionaries
in the ancient sees and churches had a very important
role in figuring out the tradition of the Church in
regard to authenticity and authorship of many of these texts.
For example, if an ancient apostolic see say Rome, say Jerusalem,
if they had cited a text or had been if
a text had been read, and it went back as
far as anyone could remember and as far as other
church fathers had given witness to say you're an as
say Clement, say Ignatius, say they cited a text. Those
were good pieces of evidence that that's probably authentic. But
it's also the liturgical cycle and the liturgical readings that
help the church determine from the third, fourth, fifth, sixth,
seventh centuries, what the normative canon would be. And if
you understand that, and that's why I brought the mouth,
the example of that guy and the authorship, it's not
just epistolic authorship. There's other things that go into it,
like liturgy that devastates the Protestant solid criture position snack,
what's up, man,