March 23, 2008

 

The onset and advance of non-scriptural traditions—

 

1)  Between 300-500 AD, the professing church developed a “Christian” calendar with solemn days related to the lives of Christ and the saints—

  >Easter- comm. the resurrection of Christ

  >Pentecost- comm. the coming of the H.Spirit

  >Christmas- comm. the birth of Jesus

 

2) Christmas was first observed in Rome in Dec. of 360 under Bishop Liberius, which was an adoption of pagan festivals to commemorate the birth of the “sun”

at the winter solstice (Dec.23-25).

 

3) Pope Gregory, the Great (590-604) commanded the four Sundays before Christmas to be called “Advent” Sundays.  The Feast of the Epiphany recognizes

the coming of the Wise Men on January 6.

 

4) The Christian concept of “Easter” to commemorate the resurrection of Christ

had its roots in the Jewish dating of the Passover (Exodus 12).  But the term,

“Easter” has its roots in the pagan female deity, Ishtar or Ashtarte (see Ashtoreth in Judg.2:13 and others).   Gregory fixed the 40 days of mourning before Easter  (Ash Wednesday)—increasingly, these festivals were viewed as necessary and evidence of sincere spiritual longings.

  Caution is given in Colossians 2:3-10 and 16-23 concerning such matters

of a false spirituality.

 

5) During and after the Christological controversies of the 3^rd-5^th centuries,

Mary was referred to as the “mother of God” since she bore God, the Son.

Invocation to Mary first occurs about 379; portions of the Ava Maria are

found in about 431.  There followed festivals for the annunciation (March 25),

purification (Feb.2) and ascension (Aug.15) of Mary.  The Immaculate

Conception of Mary (born w/o original sin) is honored on Dec.8 and was not

made Catholic doctrine until 1854.

  Increasingly, Jesus was depicted as stern and distant, while Mary was depicted

as compassionate and forgiving.

  Jesus’ brothers in Mk.6 were viewed as “cousins” and the perpetual virginity

of Mary was supported by teaching that Joseph was a very aged man.

 

6)  A considerable increase in the use of relics from supposed saints was entertained.  Verses that were quoted to support the idea of how relics and objects could impart blessings include:  Matt.9:20, Acts 5:14-15, 19:11-2 and

II Kg.13:21

 

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  Important to consider in evaluating “relics”:

 

1) Relic “miracles” have a lower moral tone.

2) Such so-called “miracles” did not confirm Biblical faith, but instead made

   people more superstitious and ascetic.

3) Such “miracles” were much MORE numerous after the apostolic age.

4)  Even some religious leaders of the period agree that  fraud was common.

5) The “miracles” seemed to grow in dimension when moved further from

    the original source.

6)  Church fathers were conflicted and contradictory over the validity of

    such “miracles.”