Why there are many denominations and beliefs and faith indifferences among Christians when the BIBLE is one ? - World's Showcase

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Friday, October 03, 2014

Why there are many denominations and beliefs and faith indifferences among Christians when the BIBLE is one ?

This is not a new topic to raise and keep on a desk of discussion here this is the old file and the oldest question. But lets open some new locks in this locker as they are hiding from our eyes and beyond our thoughts. This question is still a spine jerk among the true followers of Christ. While the atheism keeps on trying hard to prove Christianity wrong. But the belief and the faith is stronger and it is true and the real power that helps to keep a check to the atheists. And talking about the question it is a brain tester to each and every Christian.
And here THE BIBLE plays an important role to understand the questions.
And we have to search for the evidences from the historical archives. Since its evolution The Holy Bible been travelling through all the possible obstacles to stand and prove that it is not a tale. Unfortunately the split of the Christians occured many years ago, and this is due to the beliefs of scholars and the various councils that took place on behalf of the thoughts of the people .



Because of the disagreement on various matters (like Trinity) , Christians have debated,disagreed and then divided. And this division is enormous and one new belief and one new question give rise to a denomination and under that denomination other sub-denominations . And so on spread like a revolution this is more than a world war among the Christians itself.
And the divisions between groups are defined by the nature of Jesus and the Christology
The life after death ,heaven and hell, the Resurrection of the dead are the internal indifferences for the group divisions .

currently we have 41,000 Christian denominations
And to the person who believes in the Christ ,it is a shock as he starts to think which denomination he belong to after he accept Jesus as saviour.
Let us see the list of groups or denominations which are now in run.
↘Catholicism -Catholic Church composed of 23 Churches
↘Eastern Orthodoxy
↘Oriental Orthodoxy
↘Church of the East

Assyrian and Ancient
↘Protestantism
↘Lutheranism
↘Anglicanism
↘Calvinism
↘Presbyterianism
↘Anabaptists and schwarzenau Brethren
↘Plymouth brethren and free evangelical churches
↘Methodists
↘Pietsts and Holiness Churches
↘Baptists
↘Spiritual Baptists
↘Pentecostalism
↘Charismatics
↘Neo-charismatics Churches
↘African initiated Churches
↘Messianic Judaism/Jewish Christians
↘United and uniting Churches
↘Religious society of friends (Quakers)
↘Stone-campbell restoration movement
↘Southcottites
↘Milerites and comparable groups
↘Adventist (Sunday observing)
↘Adventist (Seventh day sabbath
/saturday observing)
↘Church of God movements (Sunday observing)
↘Church of God Movements (seventh day sabbath/saturday observing)
↘Sabbath-keeping movements,seperated from Adventists
↘Sacred name groups
↘Movements not related to the millerites but comparable to them
↘Non-Trinitarian groups (Nontrinitarianism)
↘Latter day saints
↘Original denomination
↘"Prairie saint" denominations
↘"Rocky mountain" denominations
↘Oneness pentecostalism
↘Unitarianism and universalism
↘Bible student groups
↘Swedenborgianism
↘Christian Science
↘New thought
↘Esoteric Christianity
↘Racialist groups
↘Syncretistic religions incorporating elements of Christianity.
↘Internet Churches (eg: LifeChurch.tv)
↘LGBT-Affirming Christian denominations
↘Interdenominational (ecumenical) Churches and signs
↘Revivals
↘Misc.

These are the branches the spread from the disagreement on the Faith and beliefs of high priests and members of the Churches . Everybody claim that final point leads to Jesus Christ and they are the original path and true ones ,but they have the piles of papers of doctrines which are irrespective of other denomination. Am not speaking from being out of them am a part of a denomination too . I fall under both Protestant and Anglican . And this old question newed in me whenever i face the question from a fellow Christian when he/she asks to which religion or denomination or Church or group i belong to. Everytime i replied them am a Christian thats it . And this lead me here to take a time on this. I know its been from decades that this process is in progress. Millions of people are present in each denomination and they follow according to their doctrinal principles. Some will not pray ,other say no Christmas , and other say Jesus is not a God , other will say Trinity exists and other say no its not. To the one who want to believe in JESUS CHRIST newly it is like a trap. He doesn't get any wayout when some person like an atheist questions him in this way.

And who will bear the outcome of all these ?? Our ancestors or us??






Here am not going to point them wrong who conducted the counsils ,and am not willing to prove any personnel wrong. That is the past ,and i want to let know myself first why does this happen and to know it i have to go to the Origin of all these.


And here it is a need to know more about the term 'ecumenical' and wikipedia got the information as follows.

An ecumenical council (or oecumenical
council ; also general council) is a
conference of ecclesiastical dignitaries and
theological experts convened to discuss and
settle matters of Church doctrine and
practice in which those entitled to vote are
convoked from the whole world
(oikoumene) and which secures the
approbation of the whole Church.
The word "ecumenical" derives from the
Greek language (ἡ) οἰκουμένη (γῆ), which
literally means "the inhabited world", but
which was also applied more narrowly to
mean the Roman Empire. Bishops belonging
to what became known as the Church of the
East participated in none of the councils
later than the second, and further
noteworthy schisms led to non-participation
by other members of what had previously
been considered a single Christian Church.
Later ecumenical councils thus included
bishops of only parts of the Church as
previously constituted and were rejected or
ignored by Christians not belonging to those
parts.
The first seven Ecumenical Councils ,
recognised by both the eastern and western
branches of Chalcedonian Christianity , were
convoked by Christian Roman Emperors,
who also enforced the decisions of those
councils within the state church of the
Roman Empire.
Acceptance of councils as ecumenical and
authoritative varies between different
Christian denominations. Disputes over
christological and other questions have led
certain branches to reject some councils
that others accept.
Acceptance of councils by
denomination
The Church of the East (accused by others
of adhering to Nestorianism) accepts as
ecumenical only the first two councils.
Oriental Orthodox Churches accept the first
three. Both the Eastern Orthodox Church
and Roman Catholic Church recognise as
ecumenical the first seven councils, held
from the 4th to the 9th century. While the
Eastern Orthodox Church accepts no later
council or synod as ecumenical, the Roman
Catholic Church continues to hold general
councils of the bishops in full communion
with the Pope , reckoning them as
ecumenical. In all, the Roman Catholic
Church recognises twenty-one councils as
ecumenical. Anglicans and confessional
Protestants accept either the first seven or
the first four as ecumenical councils.

Infallibility of ecumenical
councils

The doctrine of the infallibility of
ecumenical councils states that solemn
definitions of ecumenical councils,
approved by the Pope, which concern faith
or morals, and to which the whole Church
must adhere are infallible. Such decrees are
often labeled as 'Canons' and they often
have an attached anathema , a penalty of
excommunication, against those who refuse
to believe the teaching. The doctrine does
not claim that every aspect of every
ecumenical council is infallible.
The Roman Catholic Church holds this
doctrine, as do most or all Eastern
Orthodox theologians. However, the
Orthodox churches accept only the first
seven general councils as genuinely
ecumenical, while Roman Catholics accept
twenty-one. Only a very few Protestants
believe in the infallibility of ecumenical
councils, but they usually restrict this
infallibility to the Christological statements
of the first seven councils. Lutheran
Christians recognize the first four councils,
whereas most High Church Anglicans
accept all seven as persuasive but not
infallible.
While the Russian Orthodox Church does
recognize the first seven ecumenical
councils as valid, some Russian
Orthodox theologians believe that the
infallibility of these councils' statements
derived from their acceptance by the
faithful (and thus from the infallibility of all
believers), and not from the acts of the
councils themselves. This differs from the
Greek Orthodox view, which accepts that an
ecumenical council is itself infallible when
pronouncing on a specific matter.

Council documents

Church councils were, from the beginning,
bureaucratic exercises. Written documents
were circulated, speeches made and
responded to, votes taken, and final
documents published and distributed. A
large part of what is known about the
beliefs of heresies comes from the
documents quoted in councils in order to be
refuted, or indeed only from the deductions
based on the refutations.
Most councils dealt not only with doctrinal
but also with disciplinary matters, which
were decided in canons ("laws"). In some
cases other survives as well. Study of the
canons of church councils is the foundation
of the development of canon law , especially
the reconciling of seemingly contradictory
canons or the determination of priority
between them. Canons consist of doctrinal
statements and disciplinary measures –
most Church councils and local synods
dealt with immediate disciplinary concerns
as well as major difficulties of doctrine.
Eastern Orthodoxy typically views the purely
doctrinal canons as dogmatic and applicable
to the entire church at all times, while the
disciplinary canons apply to a particular
time and place and may or may not be
applicable in other situations.

Circumstances of the first
ecumenical councils

Of the seven councils recognised in whole
or in part by both the Roman Catholic and
the Eastern Orthodox Church as ecumenical,
all were called by the Roman Emperor .
The emperor gave them legal status
within the entire Roman Empire. All were
held in the eastern part of the Roman
Empire. The Pope did not attend, although
he sent legates to some of them.
Church councils were traditional and the
ecumenical councils were a continuation of
earlier councils (also known as synods ) held
in the Empire before Christianity was made
legal. These include the Council of Jerusalem
(c. 50), the Council of Rome (155), the
Second Council of Rome (193), the Council
of Ephesus (193), the Council of Carthage
(251), the Council of Iconium (258), the
Council of Antioch (264), the Councils of
Arabia (246–247), the Council of Elvira
(306), the Council of Carthage (311), the
Synod of Neo-Caesarea (c. 314), the Council
of Ancyra (314) and the Council of Arles
(314).
The first seven councils recognised in both
East and West as ecumenical and several
others to which such recognition is refused
were called by the Byzantine emperors. In
the first millennium, various theological and
political differences such as Nestorianism or
Dyophysitism caused parts of the Church to
separate after councils such as those of
Ephesus and Chalcedon , but councils
recognised as ecumenical continued to be
held.
The Council of Hieria of 754, held at the
imperial palace of that name close to
Chalcedon in Anatolia, was summoned by
Byzantine Emperor Constantine V and was
attended by 338 bishops, who regarded it as
the seventh ecumenical council[13] The
Second Council of Nicea, which annulled
that of Hieria, was itself annulled at a synod
held in 815 in Constantinople under
Emperor Leo V . This synod, presided over
by Patriarch Theodotos I of Constantinople,
declared the Council of Hieria to be the
seventh ecumenical council but,
although the Council of Hieria was called by
an emperor and confirmed by another, and
although it was held in the east, it is not
now considered ecumenical.
Similarly, the Second Council of Ephesus of
449, also held in Anatolia, was called by the
Byzantine Emperor Theodosius II and,
though annulled by the Council of
Chalcedon, was confirmed by Emperor
Basiliscus , who annulled the Council of
Chalcedon. This too is not now
reckoned an ecumenical council.

Roman Catholic views on those
circumstances

The Roman Catholic Church does not
consider the validity of an ecumenical
council's teaching to be in any way
dependent on where it is held or on the
granting or withholding of prior
authorization or legal status by any state, in
line with the attitude of the 5th-century
bishops who "saw the definition of the
church's faith and canons as supremely
their affair, with or without the leave of the
Emperor" and who "needed no one to
remind them that Synodical process pre-
dated the Christianisation of the royal court
by several centuries".
The Roman Catholic Church recognizes as
ecumenical various councils held later than
the First Council of Ephesus (after which
churches out of communion with the Holy
See because of the Nestorian Schism did
not participate), later than the Council of
Chalcedon (after which there was no
participation by churches that rejected
Dyophysitism ), later than the Second
Council of Nicaea (after which there was no
participation by the Eastern Orthodox
Church), and later than the Fifth Council of
the Lateran (after which groups that
adhered to Protestantism did not
participate).
Of the twenty-one ecumenical councils
recognised by the Roman Catholic Church,
some gained recognition as ecumenical only
later. Thus the Eastern First Council of
Constantinople became ecumenical only
when its decrees were accepted in the West
also.

Now let us see in-detail about the 7councils.




List of ecumenical councils


First seven ecumenical councils

In the history of Christianity , the first seven
Ecumenical Councils, from the First Council
of Nicaea (325) to the Second Council of
Nicaea (787), represent an attempt to reach
an orthodox consensus and to unify
Christendom.
All of the original Seven Ecumenical
Councils as recognised in whole or in part
were called by an emperor of the Eastern
Roman Empire and all were held in the
Eastern Roman Empire, a
recognition denied to other councils
similarly called by an Eastern Roman
emperor and held in his territory, in
particular the Second Council of Ephesus
(449) and the Council of Hieria (754), which
saw themselves as ecumenical.
1. First Council of Nicaea (325) repudiated
Arianism, declared that Christ is
" homoousios with the Father" (of the same
substance as the Father), and adopted the
original Nicene Creed , fixed Easter date;
recognised primacy of the sees of Rome,
Alexandria and Antioch and granted the See
of Jerusalem a position of honor.


2. First Council of Constantinople (381)
repudiated Arianism and Macedonianism ,
declared that Christ is "born of the Father
before all time", revised the Nicene Creed
in regard to the Holy Spirit.


3. Council of Ephesus (431) repudiated
Nestorianism , proclaimed the Virgin Mary
as the Theotokos ("Birth-giver to God",
"God-bearer", "Mother of God"), repudiated
Pelagianism , and reaffirmed the Nicene
Creed.
This and all the following councils in this
list are not recognised by all of the Church
of the East.
Second Council of Ephesus (449)
declared Eutyches orthodox and attacked
his opponents.
Though originally convened as an
ecumenical council, this council is not
recognised as ecumenical and denounced
as a Robber Council by the
Chalcedonians (Catholics, Eastern
Orthodox, Protestants).


4. Council of Chalcedon (451) repudiated
the Eutychian doctrine of monophysitism ,
adopted the Chalcedonian Creed, which
described the hypostatic union of the two
natures of Christ, human and divine.
Reinstated those deposed in 449 and
deposed Dioscorus of Alexandria. Elevation
of the bishoprics of Constantinople and
Jerusalem to the status of patriarchates.
This is also the last council explicitly
recognised by the Anglican Communion .
This and all the following councils in this
list are rejected by Oriental Orthodox
churches.


5. Second Council of Constantinople (553)
repudiated the Three Chapters as Nestorian,
condemned Origen of Alexandria, decreed
the Theopaschite Formula.


6. Third Council of Constantinople (680–
681) repudiated Monothelitism and
Monoenergism .
Quinisext Council, also called Council
in Trullo (692) addressed matters of
discipline (in amendment to the 5th and
6th councils).
The Ecumenical status of this council was
repudiated by the western churches.


7. Second Council of Nicaea (787) restored
the veneration of icons (condemned at the
Council of Hieria , 754) and repudiated
iconoclasm .

Further councils recognised as
ecumenical in the Roman Catholic
Church
As late as the 11th century, only seven
councils were recognised as ecumenical in
the Roman Catholic Church. Then, in
the time of Pope Gregory VII (1073–1085),
canonists who in the Investiture
Controversy quoted the prohibition in
canon 22 of the Council of Constantinople
of 869–870 against laymen influencing the
appointment of prelates elevated this
council to the rank of ecumenical council.
Only in the 16th century was
recognition as ecumenical granted by
Catholic scholars to the Councils of the
Lateran, of Lyon and those that followed.

8. Fourth Council of Constantinople
(869–870) deposed Patriarch Photios I of
Constantinople as a usurper and reinstated
his predecessor Saint Ignatius . Photius had
already been declared deposed by the Pope,
an act which the Church of Constantinople
accepted at this council.

9. First Council of the Lateran (1123)
addressed investment of bishops and the
Holy Roman Emperor 's role therein.

10. Second Council of the Lateran
(1139) reaffirmed Lateran I and addressed
clerical discipline (dress, marriages).

11. Third Council of the Lateran (1179)
restricted papal election to the cardinals,
condemned simony, and introduced
minimum ages for ordination (thirty for
bishops).

12. Fourth Council of the Lateran
(1215) defined transubstantiation ,
addressed papal primacy and clerical
discipline.

13. First Council of Lyon (1245)
proclaimed the deposition of Emperor
Frederick II and instituted a levy to support
the Holy Land.

14. Second Council of Lyon (1274)
attempted reunion with the Eastern
churches, approved Franciscan and
Dominican orders, a tithe to support
crusades, and conclave procedures.

15. Council of Vienne (1311–1312)
disbanded the Knights Templar .
Council of Pisa (1409) attempted to
solve the Great Western Schism.
The council is not numbered because it
was not convened by a pope and its
outcome was repudiated at Constance.

16. Council of Constance (1414–1418)
resolved the Great Western Schism and
condemned John Hus. Also began
conciliarism.
Council of Siena (1423–1424)
addressed church reform.
Not numbered as it was swiftly
disbanded.

17. Council of Basel, Ferrara and
Florence (1431–1445) addressed church
reform and reunion with the Eastern
Churches, but split into two parties. The
fathers remaining at Basel became the
apogee of conciliarism. The fathers at
Florence achieved union with various
Eastern Churches and temporarily with the
Eastern Orthodox Church.

18. Fifth Council of the Lateran (1512–
1517) addressed church reform.

19. Council of Trent (1545–1563, with
interruptions) addressed church reform and
repudiated Protestantism, defined the role
and canon of Scripture and the seven
sacraments , and strengthened clerical
discipline and education.
Temporarily attended by Lutheran delegates.

20. First Council of the Vatican (1870)
defined pope's primacy in church
governance and his infallibility, repudiated
rationalism , materialism and atheism ,
addressed revelation , interpretation of
scripture and the relationship of faith and
reason .

21. Second Council of the Vatican
(1962–1965) addressed pastoral and
disciplinary issues dealing with the Church
and its relation to the modern world,
including liturgy and ecumenism.
Other councils that some Eastern
Orthodox individuals see as ecumenical
Eastern Orthodox catechisms teach that
there are seven ecumenical councils
and there are feast days for seven
ecumenical councils. Nonetheless,
some Eastern Orthodox consider the Council
of Constantinople of 879–880, that of
Constantinople in 1341–1351 and that of
Jerusalem in 1672 to be ecumenical:
Fourth Council of Constantinople (879–
880) restored Photius to the See of
Constantinople. This happened after the
death of Ignatius and with papal approval.
Fifth Council of Constantinople (1341–
1351) affirmed hesychastic theology
according to Gregory Palamas and
condemned Barlaam of Seminara.
Synod of Jassy (1642) reviewed and
amended the Peter Mogila 's Expositio fidei
( Statement of Faith , also known as the
Orthodox Confession).
Synod of Jerusalem (1672) defined
Orthodoxy relative to Roman Catholicism
and Protestantism, defined the orthodox
Biblical canon.
It is unlikely that formal recognition as
ecumenical will be granted to these
councils, despite the acknowledged
orthodoxy of their decisions, so that only
seven are universally recognized among the
Eastern Orthodox as ecumenical.
The Pan-Orthodox Council now being
prepared has sometimes been referred to as
a potential "Eighth Ecumenical Council".

Acceptance of the councils

Although some Protestants reject the
concept of an ecumenical council
establishing doctrine for the entire Christian
faith, Roman Catholics, Anglicans, Eastern
Orthodox and Oriental Orthodox all accept
the authority of ecumenical councils in
principle. Where they differ is in which
councils they accept and what the
conditions are for a council to be
considered "ecumenical". The relationship
of the Papacy to the validity of ecumenical
councils is a ground of controversy between
Roman Catholicism and the Eastern
Orthodox Churches. The Roman Catholic
Church holds that recognition by the Pope
is an essential element in qualifying a
council as ecumenical; Eastern Orthodox
view approval by the Bishop of Rome (the
Pope) as being roughly equivalent to that of
other patriarchs. Some have held that a
council is ecumenical only when all five
patriarchs of the Pentarchy are represented
at it. Others reject this
theory in part because there were no
patriarchs of Constantinople and Jerusalem
at the time of the first ecumenical council.

Christianity and Monotheism

'Monotheism' refers to praying to one God and believing that there is only one God. The Christians, Jews and the Islamists believe in One God. But,there is a tide which took birth from the oceans of some scholars that if Christians are monotheists then it is false because they say they believe in the TRINITY and coming up with this matter many Christians startled and again the seperation of groups took place based on the existence of the Trinity.
And in the 15th century it created a huge contraversary with the verse(s) that supported the doctrine of God ,Son and Holy Ghost are the one and then the belief in the oneness and that verse is so pointfull and in the Entire Bible it depicts the Trinity . And it is

1John 05:07;08

And the dispute on this verse finally opened a new chapter and it is called COMMA JOHANNEUM




The Comma Johanneum (or Johannine
Comma or Heavenly Witnesses) is a
comma (a short clause) in the First Epistle
of John, 1 John 5:7–8 . Its authenticity
has been a subject of debate from the early
sixteenth century. The general consensus
today is that that passage is a Latin
corruption that entered the Greek
manuscript tradition in subsequent copies.
Comma Johanneum displayed
in English, Latin, and Greek
In English, the passage in question, 1 John
5:7-8 (KJV), with the Comma in bold print,
reads:
7. For there are three that bear record
in heaven,
the Father, the Word, and the Holy
Ghost:
and these three are one.
8. And there are three that bear
witness in earth,
the spirit, and the water, and the
blood:
and these three agree in one.


In Latin it reads:
quoniam tres sunt qui testimonium dant
in caelo pater verbum et spiritus
sanctus et hi tres unum sunt et tres
sunt qui testimonium dant in terra
spiritus et aqua et sanguis et tres unum
sunt


And in Greek:
οτι τρεις εισιν οι μαρτυρουντες εν τω
ουρανω ο πατηρ ο λογος και το αγιον
πνευμα και ουτοι οι τρεις εν εισιν
και τρεις εισιν οι μαρτυρουντες εν τη
γη το πνευμα και το υδωρ και το αιμα
και οι τρεις εις το εν εισιν

Bibles that include or omit
Comma

After Erasmus included the Comma in the
1522 edition of his Greek New Testament, it
appeared in every later edition of the Greek
New Testament that came to be called
Textus Receptus. Thus the Comma is found
in the most widely-used translations of the
New Testament before 1881, when the
English Revised Version was published
without the Comma; but, from the early
18th century onwards, several individual
translators omitted it. Versions from
this period which contain it include the
Geneva Bible , the King James Version (KJV),
Young's and both the Rheims New
Testament and the Ronald Knox translations
which are Roman Catholic.
Newer critical editions of the Greek text
omitted the Comma not part of the
original and modern Bible translations
based on them such as the New
International Version (NIV), the New
American Standard Bible (NASB), the English
Standard Version (ESV), the New Revised
Standard Version (NRSV) tend to either omit
the Comma entirely, or place it in a
footnote. In the Roman Catholic
tradition, the Latin Nova Vulgata (New
Vulgate), published in 1979 following the
Second Vatican Council , based on the
Critical Text and approved for liturgical use,
does not include the Comma.Nor does
the English-language New American Bible .
The Comma is retained in recent
translations based on the Textus Receptus
such as the New King James.

■SOME MORE DETAIL OF 'COMMA JOHANNEUM'
[Article source: Gotquestions.org]
TheComma Johanneum, also known astheComma Johannine, is a textual variant in regards to1 John 5:7-8. The wordcommasimply means “short clause,” andJohanneummeans “pertaining to John.” Without the “comma,”1 John 5:7-8reads, “For there are three that testify: the Spirit, the water and the blood; and the three are in agreement.” With the “comma,”1 John 5:7-8reads, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.” If theComma Johanneumwas originally part of1 John5:7-8, it would be the clearest and most direct reference to the Trinity in the entire Bible.However, it is highly unlikely that theComma Johanneumwas originally a part of 1 John. Noneof the oldest Greek manuscripts of 1 John contain the comma, and none of the very early church fathers include it when quoting or referencing1 John 5:7-8. The presence of theComma Johanneumin Greek manuscripts is actually quite rare until the 15th century A.D. Itis primarily found in Latin manuscripts.

While some of the Latin manuscripts containing theComma Johanneumare ancient, theComma Johanneumdidnotappear in the original Latin Vulgate written by Jerome.In the 16th century, when Desiderius Erasmus was compiling what became known as the Textus Receptus, he did not include theComma Johanneumin the 1st or 2nd editions. Due to intense pressure from the Catholic Church and others who wanted it included because of its support for trinitarianism, Erasmus included theComma Johanneumin later editions of the Textus Receptus. His decision resulted in theComma Johanneumbeing included in the King James Version of the Bible and later in the NewKing James Version. None of the modern Greektexts (UBS 4, Nestle-Aland 27, Majority Text) contain theComma Johanneum. Of all the modern English translations, only the New King James Version includes theComma Johanneum.While it would be convenient for there to be anexplicit statement confirming the Trinity in the Bible, it is highly unlikely that theComma Johanneumwas originally a part of 1 John. Some ancient scribe, either intentionally or accidentally added it to a Latin manuscript, and then that addition was copied thousands upon thousands of times. This eventually resulted in theComma Johanneumappearing in the vast majority of Latin manuscripts. Whatever the scribe’s motives, it is absolutely wrong to add toGod’s Word. While what theComma Johanneumsays is true, it is not a God-breathed statement and does not belong in the Bible. The doctrine of the Trinity is taught and implied in many other biblical passages. If God thought an explicit mention of the Trinity was necessary, He Himself would have made sure it was in His Word.

Additional info:
http://www.angelfire.com/space/thegospeltruth/trinity/verses/1Jn5_7.html

http://www.ucg.org/booklet/god-trinity/spurious-reference-trinity-added-1-john-57-8%C2%A0/

http://www.jesus-is-saviour.com/Bible/1john57-exegesis.html

http://www.chick.com/ask/articles/1john57.asp

http://bible.org/article/textual-problem-1-john-57-8?_e_pi_=7%2CPAGE_ID10%2C5193425569

http://www.truthmagazine.com/archives/volume25/TM025093.html

Considering all these arguments and meaningfull articles ,a person who has decided to follow Christ must bear and carry His own cross. Jesus said this by Himself. And We must be aware of the issues which are negatively rising around us on the Bible because we are reading it and we are trying to follow it.

It is a well known fact that when two or more people reading the Bible together ,the same chapter and the same verse. Remember all are reading the same version too , the word is same and the meaning is same but the understanding between the people who are reading depends upon one ownself. The situations he/she is in and the surroundings influence and the IQ of their brain and the genes too . All these play a major role on the umderstanding of the word which is same.
No two persons thinking and way of understanding are same (even in twins this may vary) . So you get that verse in one way and i on my way. And when the group share their thoughts on how they understand the word definitely their arises a dispute. Or atleast a disagreement.

Everybody is right in their own way. No matter what how much close they are they will step back not in the arguement.
Let us consider a small example ,two persons passing through a Meat shop. And they saw there the man with knife cutting the animal. Among the two persons the first one thinks in his mind about the taste of the roast ,and the second will think of the non-violence there and the pain that animal undergoes. This is because of the principles they are raised up from the childhood and the influence of the world.
In the same way coming to the Biible we develop our own beliefs and even the faith is one we may mistake sometimes .

The scholars ,authors and all aren't perfect .They used their skills and invested hardwork and stressed their brains to think all these. And we all never seen GOD and only He knows what He wants to tell us. By the complete attention and carefull observation one can walk according to the will of the Creator. Prayer might help here, but still no two brains tally.

CONCLUSION
Talking frankly this article will never be concluded due to the hotness in it. And at some point i have to say that we all have to be aware of the fact that we are not there at the time of writings of the scripture ,so it must be the GOD himself revealed to us. It depends on us now what to believe

☎OPINIONS OF MY FAMILY AND FRIENDS

Before i think to writedown this i contacted my close ones to know what they are thinking about the groups and denominations and the beliefs they has. And fortunately all of them responded to me and didn't consider me as mad and patiently they shared what they believe.
I want to bring a close-up to their views.

1)※"I believe in the word of God ,and God is one. Coming to the trinity i am not sure about its existence"
-Victoria Summers

2)※"The satan occupied the minds of people and it created the disputes among people, and Father ,Son and Holy Ghost are working together"
-Baddam Esther Prabhalatha Reddy

3)※"I believe in Trinity ,and we can't judge or blame the people who are with their own beliefs they have their right to follow what they wish for"
-Mely Grace Elesio

4)※"I am confused about the 'comma Johanneum' , and i will be glad if it is known clearly. My sunday school teachers taught me about the Trinity when i was a child, but when i grown up i developed questions and i am still learning to know"
-Soumya Dsouza


5)※"I believe in Trinity and it is the Lord Jesus and the Gospels supports that there is a work which is done by all"
-Nikitha Raj Chinnam

6)※"We don't believe in Trinity.."
-Ashy and Nishy

7)※"Am seeking the answers to know more and dig deeper within the Bible , because questions raised from the Bible are must be answered from the Bible itself"
-Adrian Rock

Counting and respecting all of my dearest ones above , i am not sure whether my dream is achievable or not. I contacted them to know it and different persons from different world got differences in their opinions.And my friends are around the globe whom i contacted.

Finally my dream is ..i would love to hear from a Christian that he/she is just a Christian . And not saying the denomination or any group.I dream that one day i will hear the slogan WE ARE TOGETHER .

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2 comments:

  1. Anonymous00:52

    Your newest blog is tactful and nicely written I like it very much Dasari

    ReplyDelete
    Replies
    1. Your appreciation is much to me. Thank you Vickie:-)

      Delete

It's your spot to boost me :) Thank You.