Rick Brannan has been developing a resource that he calls "Stuff Early Christians Read,"
https://rickbrannan.github.io/StuffEarlyChristiansRead/
With the main result being a series of transcriptions and translations of lesser known theological fragments:
https://rickbrannan.github.io/StuffEarl ... data/html/
And with a paper regarding "Five Agrapha from Fragmentary Early Christian Papyri":
https://rwbrannan.files.wordpress.com/2 ... -11-21.pdf
One of which is P.Gen. 3.125 (TM 63820 / LDAB 5033), assigned the date AD 150 - 249.
https://rickbrannan.github.io/StuffEarl ... 3.125.html
Which is fragmentary but still interesting, as we will see.
The X-Files: Chrēstos / Christos / Χρειστος
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Re: The X-Files: Chrēstos / Christos / Χρειστος
P.Gen. 3.125 - Fragment Recto II
There is an image of this fragment online.
Fixing a typo on line 31 (π -> μ) and adopting Brannan's suggestion regarding line 29, which is also evident to me as the most likely text on the papyrus based on the photograph: "Fragment Recto II recto, line 29: Instead of χρησητ[], a character sequence unknown in early Christian literature, the line may end χρηστo[]," here is a transcription.
On the saying of the 'Savior' here, Brannan discusses it as follows ("Five Agrapha," p. 11, emphasis added):
The saying of Jesus in the gospels on his care for the sparrows is invoked twice by Tertullian, as emblematic of the intimate connection of the God of Jesus with creation:
This paper discusses the patristic citations of Matthew 10:29: The sparrow’s fall (Mt 10:29) by H F Stander. Origen (fragmenta ex comm. in Epist. ad Ephes. sect. 29) and Chrysostom (In Matthaeum, hom. xxxiv, MPG 57:400) have the wording "into a snare" (εἰς παγίδα). Basil (Hom. super Psalmos, MPG 29, p. 329, line 43) quotes it with θελήματος (will), but the Greek tradition generally read it as foreknowledge, with Origen making this specific distinction and saying it doesn't mean 'will'. However:
As Brannan points out, this saying puts the emphasis on God's intimate involvement in everything in creation, as happening according to his will, even the matter of a sparrow falling into a snare. As he puts it, "actions of that level and beyond are within the purview of God." With this emphasis, the form of the saying found here would be especially appropriate for the kind of use of the saying we see Tertullian employ against the Marcionites. This will be relevant as we try to interpret the rest of this theological fragment.
The fragment involves what looks like the denunciation of errant theological views, in these phrases:
And it involves those who do confess, with two "word" (logos) references:
In the middle of all this, we have a reference to:
Which I take to be τις χρηστος, as in "a certain Chrestos" or "this Chrestos" (as Brannan translates, "a certain gooḍ"). The construction of τις and a name can imply a kind of skepticism or a derisive attitude, which is certainly consistent with the attitude on display in the rest of this fragment.
This is obviously fragmentary, and we can't be sure of what the meaning of the fragment is. Everything that we've seen about this fragment, however, is consistent with it being written against the views of Marcionites. The most direct evidence of this is the choice of how to quote the saying of Jesus, not only a saying used against the Marcionites but one presented in a different form that would be particularly cutting against the types of views that Against Marcion argues against. The less direct evidence, if it is allowed, is the probability that the phrase "τις χρηστος" is found here; based on the time period of the fragment (given that it is from the third century or before), Marcionites are an excellent candidate for a group with an opposing view that spoke about "τις χρηστος." Various other phrases in the fragment reinforce the interpretation of this key phrase as a matter of a theological dispute, one related to confessions and regarding a particular wording at stake.
On this interpretation, P.Gen. 3.125 is not only one of our oldest fragments with a form of this name (here "χρηστο[ς]") written out, but it also associates the use of this name with an opposed heretical group in the late second or early third century.
There is an image of this fragment online.
Fixing a typo on line 31 (π -> μ) and adopting Brannan's suggestion regarding line 29, which is also evident to me as the most likely text on the papyrus based on the photograph: "Fragment Recto II recto, line 29: Instead of χρησητ[], a character sequence unknown in early Christian literature, the line may end χρηστo[]," here is a transcription.
22. [τοῦ] Σ(ωτῆρο)ς εἰπόντος ὅτι οὐδὲν ἄνευ θελήματο̣[ς θ(εο)ῦ γίγνεται οὐ-]*
23. δὲ̣ στ̣ρ̣ο̣υ̣θίον εἰς παγίδα ἐμπεσεῖται οἱ τ̣[.. ἄσ-(?)]*
24. τ̣ρ̣α λέγοντ̣ε̣ς ἤ [...]σ̣αλ̣εύ̣ε̣σθαί μοι γο̣[...]
25. τὀν λόγον τ̣ο̣ῦτο [καλῶ]ς ὑπὸ τοῦ Σ̣(ωτῆρο)ς μ̣η[...]*
26. ν ὁμολογοῦντε̣[ς..ε]ἰ̣ρῆσθαι εἰς τοσαυτ[...]
27. παν προάγ[ε]σ̣θ̣[αι ὥ]σ̣τε τοὺς αὐτω[...ὀλιγ-(?)]
28. οπιστοτέρους [...] τῆς ἀποφάσεως του[...]
29. πραγμάτων . [...] . μὴ τις χρηστο̣[...]*
30. λόγῳ ὅς δὴ μα[θητευ]θ̣εὶς τὴν π[ίστιν ... (?)]
31. φ̣ρονουν[...]η̣ δε̣ῖ ἀμάθιαν κ[αὶ ... (?)]*
32. [... οἰ]κ̣ονομίαν εὐ[...]
33. [...].σ̣κ̣οντος τοῦ γε̣γε[νημενου]*
34. [...]ος τι αὐτοῦ γέγ[ο]νε μ̣[...]
35. [...]ρ̣α̣τ̣ων ἐν τούτῳ[...]
36. [...]αι ὅτι βεβίασται̣ ἐ̣ν̣[...]
37. [...]λετ̣ο̣ κ̣α̣ὶ δυνατώτερον[...]
38. [...]σ̣μον πεποιηκότος η̣[...]
39. [...]ν̣ ὥσπερ δὲ ἀξιοῦμεν οὐδ̣[ὲ ...]*
40. [...]ναι ἀλλὰ πηγὴν κ̣α̣ὶ̣ ῥ̣ίζα̣[ν ...]
22. [of the] S(avio)r those who said that nothing without the wiḷ[l of G(o)d happens, n-]*
23. oṭ a sp̣ạṛṛow in a snare will fall who .[...st-(?)]*
24. ạṛs sayiṇg the [...]ṭo ṣhạḳe me ..[...]
25. the word ṭḥis on[e...]. by the S(avio)r ṇọṭ[...]*
26. . who do confẹ[ss..t]ọ say in so grea[t...]
27. all to lead f[o]ṛẉ[ard s]ọ that those to him[...even-?]
28. less faith [...] of the denial ...[...]
29. of things . [...] . not a certain gooḍ[...]*
30. to the word which indeed has [been tr]ạined for the f[aith ... (?)]
31. ṭhink[...]. it is necessary stụpidity a[nd ... (?)]*
32. [... ad]ṃinistration ..[...]
34. [...]........ of those wḥo b[ecame]*
35. [...].. someone of him had [happ]ened .[...]
36. [...]..... in this[...]
37. [...].. that he dominatẹḍ ịṇ[...]
38. [...].... ạṇd stronger than you[...]
39. [...].... had performed .[...]
40. [...]. just as Now we ask nọ[t ...]*
41. [...]... but (the) spring ạṇḍ ṛoọt ...]
… of the Savior who said that “Nothing happens apart from the will of God, not a sparrow will fall into a snare” who … stars saying the … to shake me … this word … by the Savior not … who do confess … to say in so great … all to lead forward so that those to him … even less faith … of the denial … of things … not a certain good … to the word which indeed has been trained for the faith … think … it is necessary stupidity and … administration … of those who became … someone of him had happened … in this … that he dominated in … and stronger than you … had performed … Now just as we ask not … but the spring and root …
23. δὲ̣ στ̣ρ̣ο̣υ̣θίον εἰς παγίδα ἐμπεσεῖται οἱ τ̣[.. ἄσ-(?)]*
24. τ̣ρ̣α λέγοντ̣ε̣ς ἤ [...]σ̣αλ̣εύ̣ε̣σθαί μοι γο̣[...]
25. τὀν λόγον τ̣ο̣ῦτο [καλῶ]ς ὑπὸ τοῦ Σ̣(ωτῆρο)ς μ̣η[...]*
26. ν ὁμολογοῦντε̣[ς..ε]ἰ̣ρῆσθαι εἰς τοσαυτ[...]
27. παν προάγ[ε]σ̣θ̣[αι ὥ]σ̣τε τοὺς αὐτω[...ὀλιγ-(?)]
28. οπιστοτέρους [...] τῆς ἀποφάσεως του[...]
29. πραγμάτων . [...] . μὴ τις χρηστο̣[...]*
30. λόγῳ ὅς δὴ μα[θητευ]θ̣εὶς τὴν π[ίστιν ... (?)]
31. φ̣ρονουν[...]η̣ δε̣ῖ ἀμάθιαν κ[αὶ ... (?)]*
32. [... οἰ]κ̣ονομίαν εὐ[...]
33. [...].σ̣κ̣οντος τοῦ γε̣γε[νημενου]*
34. [...]ος τι αὐτοῦ γέγ[ο]νε μ̣[...]
35. [...]ρ̣α̣τ̣ων ἐν τούτῳ[...]
36. [...]αι ὅτι βεβίασται̣ ἐ̣ν̣[...]
37. [...]λετ̣ο̣ κ̣α̣ὶ δυνατώτερον[...]
38. [...]σ̣μον πεποιηκότος η̣[...]
39. [...]ν̣ ὥσπερ δὲ ἀξιοῦμεν οὐδ̣[ὲ ...]*
40. [...]ναι ἀλλὰ πηγὴν κ̣α̣ὶ̣ ῥ̣ίζα̣[ν ...]
22. [of the] S(avio)r those who said that nothing without the wiḷ[l of G(o)d happens, n-]*
23. oṭ a sp̣ạṛṛow in a snare will fall who .[...st-(?)]*
24. ạṛs sayiṇg the [...]ṭo ṣhạḳe me ..[...]
25. the word ṭḥis on[e...]. by the S(avio)r ṇọṭ[...]*
26. . who do confẹ[ss..t]ọ say in so grea[t...]
27. all to lead f[o]ṛẉ[ard s]ọ that those to him[...even-?]
28. less faith [...] of the denial ...[...]
29. of things . [...] . not a certain gooḍ[...]*
30. to the word which indeed has [been tr]ạined for the f[aith ... (?)]
31. ṭhink[...]. it is necessary stụpidity a[nd ... (?)]*
32. [... ad]ṃinistration ..[...]
34. [...]........ of those wḥo b[ecame]*
35. [...].. someone of him had [happ]ened .[...]
36. [...]..... in this[...]
37. [...].. that he dominatẹḍ ịṇ[...]
38. [...].... ạṇd stronger than you[...]
39. [...].... had performed .[...]
40. [...]. just as Now we ask nọ[t ...]*
41. [...]... but (the) spring ạṇḍ ṛoọt ...]
… of the Savior who said that “Nothing happens apart from the will of God, not a sparrow will fall into a snare” who … stars saying the … to shake me … this word … by the Savior not … who do confess … to say in so great … all to lead forward so that those to him … even less faith … of the denial … of things … not a certain good … to the word which indeed has been trained for the faith … think … it is necessary stupidity and … administration … of those who became … someone of him had happened … in this … that he dominated in … and stronger than you … had performed … Now just as we ask not … but the spring and root …
On the saying of the 'Savior' here, Brannan discusses it as follows ("Five Agrapha," p. 11, emphasis added):
As with the agraphon located in Recto I, this agraphon also has similarities with sayings of Jesus found in Matthew and Luke ... [Mt 10: 29–31, Lk 12:6–7] ... Each of these sayings uses the image of the value of sparrows, indicating that they are preserved. But neither of the sayings from the canonical gospels also use the language of a snare or trap in their comparisons. Rudhardt provides several instances related to this saying from Tertullian, Origen, and Pseudo-Clement using “without the will of the Father” or the picture of a snare or trap. He concludes his discussion noting “Did there exist a third which presented these two figures [RB: “will of the Father” and a snare or trap] at the same time? They were at least associated in the minds of some authors, as they are in our papyrus.”
In lines 22–23, however, the relation is appositional: God’s concern and foreknowledge reaches down to the level of preserving sparrows from falling prey to a snare; actions of that level and beyond are within the purview of God. The sayings in the canonical gospels, however, simply assert that God preserves sparrows, which are not worth much, so he will preserve his own as well since they are much more valuable.
In lines 22–23, however, the relation is appositional: God’s concern and foreknowledge reaches down to the level of preserving sparrows from falling prey to a snare; actions of that level and beyond are within the purview of God. The sayings in the canonical gospels, however, simply assert that God preserves sparrows, which are not worth much, so he will preserve his own as well since they are much more valuable.
The saying of Jesus in the gospels on his care for the sparrows is invoked twice by Tertullian, as emblematic of the intimate connection of the God of Jesus with creation:
Against Marcion 4.21
He sends forth His disciples to preach the kingdom of God. Does He here say of what God? He forbids their taking anything for their journey, by way of either food or raiment. Who would have given such a commandment as this, but He who feeds the ravens and clothes the flowers of the field? Who anciently enjoined for the treading ox an unmuzzled mouth, that he might be at liberty to gather his fodder from his labour, on the principle that the worker is worthy of his hire? Marcion may expunge such precepts, but no matter, provided the sense of them survives.
Against Marcion 4.29
Who would be unwilling that we should distress ourselves about sustenance for our life, or clothing for our body, but He who has provided these things already for man; and who, therefore, while distributing them to us, prohibits all anxiety respecting them as an outrage against his liberality?--who has adapted the nature of "life" itself to a condition "better than meat," and has fashioned the material of "the body," so as to make it "more than raiment;" whose "ravens, too, neither sow nor reap, nor gather into storehouses, and are yet fed" by Himself; whose "lilies and grass also toil not, nor spin, and yet are clothed" by Him; whose "Solomon, moreover, was transcendent in glory, and yet was not arrayed like" the humble flower. Besides, nothing can be more abrupt than that one God should be distributing His bounty, while the other should bid us take no thought about (so kindly a) distribution--and that, too, with the intention of derogating (from his liberality). Whether, indeed, it is as depreciating the Creator that he does not wish such trifles to be thought of, concerning which neither the crows nor the lilies labour, because, forsooth, they come spontaneously to hand by reason of their very worthlessness, will appear a little further on.
He sends forth His disciples to preach the kingdom of God. Does He here say of what God? He forbids their taking anything for their journey, by way of either food or raiment. Who would have given such a commandment as this, but He who feeds the ravens and clothes the flowers of the field? Who anciently enjoined for the treading ox an unmuzzled mouth, that he might be at liberty to gather his fodder from his labour, on the principle that the worker is worthy of his hire? Marcion may expunge such precepts, but no matter, provided the sense of them survives.
Against Marcion 4.29
Who would be unwilling that we should distress ourselves about sustenance for our life, or clothing for our body, but He who has provided these things already for man; and who, therefore, while distributing them to us, prohibits all anxiety respecting them as an outrage against his liberality?--who has adapted the nature of "life" itself to a condition "better than meat," and has fashioned the material of "the body," so as to make it "more than raiment;" whose "ravens, too, neither sow nor reap, nor gather into storehouses, and are yet fed" by Himself; whose "lilies and grass also toil not, nor spin, and yet are clothed" by Him; whose "Solomon, moreover, was transcendent in glory, and yet was not arrayed like" the humble flower. Besides, nothing can be more abrupt than that one God should be distributing His bounty, while the other should bid us take no thought about (so kindly a) distribution--and that, too, with the intention of derogating (from his liberality). Whether, indeed, it is as depreciating the Creator that he does not wish such trifles to be thought of, concerning which neither the crows nor the lilies labour, because, forsooth, they come spontaneously to hand by reason of their very worthlessness, will appear a little further on.
This paper discusses the patristic citations of Matthew 10:29: The sparrow’s fall (Mt 10:29) by H F Stander. Origen (fragmenta ex comm. in Epist. ad Ephes. sect. 29) and Chrysostom (In Matthaeum, hom. xxxiv, MPG 57:400) have the wording "into a snare" (εἰς παγίδα). Basil (Hom. super Psalmos, MPG 29, p. 329, line 43) quotes it with θελήματος (will), but the Greek tradition generally read it as foreknowledge, with Origen making this specific distinction and saying it doesn't mean 'will'. However:
The Latin Fathers, on the other hand, always interpreted this verse in terms of God’s will.
Cyprian (Epistula 59, 5) argues that God’s care for the sparrows shows that not even unimportant matters occur without the will of God. That means to Cyprian that nothing happens without God’s knowledge or permission (aut non sciente aut non permittente deo). In Epistula 66,1 he again quotes Matthew 10:29 and emphasizes that even things of little consequence are not done without the consciousness and permission of God (sine conscientia et permissu dei). It is interesting that in both letters Cyprian’s quotation of Matthew 10:29 includes the reading “sine patris voluntate.”
Cyprian (Epistula 59, 5) argues that God’s care for the sparrows shows that not even unimportant matters occur without the will of God. That means to Cyprian that nothing happens without God’s knowledge or permission (aut non sciente aut non permittente deo). In Epistula 66,1 he again quotes Matthew 10:29 and emphasizes that even things of little consequence are not done without the consciousness and permission of God (sine conscientia et permissu dei). It is interesting that in both letters Cyprian’s quotation of Matthew 10:29 includes the reading “sine patris voluntate.”
As Brannan points out, this saying puts the emphasis on God's intimate involvement in everything in creation, as happening according to his will, even the matter of a sparrow falling into a snare. As he puts it, "actions of that level and beyond are within the purview of God." With this emphasis, the form of the saying found here would be especially appropriate for the kind of use of the saying we see Tertullian employ against the Marcionites. This will be relevant as we try to interpret the rest of this theological fragment.
The fragment involves what looks like the denunciation of errant theological views, in these phrases:
less faith (οπιστοτέρους)
the denial (τῆς ἀποφάσεως)
stupidity (ἀμάθιαν)
the denial (τῆς ἀποφάσεως)
stupidity (ἀμάθιαν)
And it involves those who do confess, with two "word" (logos) references:
admit, confess (ὁμολογοῦντε̣ς)
the word (τὀν λόγον)
the word which is indeed (λόγῳ ὅς δὴ)
the word (τὀν λόγον)
the word which is indeed (λόγῳ ὅς δὴ)
In the middle of all this, we have a reference to:
τις χρηστο̣[...]
Which I take to be τις χρηστος, as in "a certain Chrestos" or "this Chrestos" (as Brannan translates, "a certain gooḍ"). The construction of τις and a name can imply a kind of skepticism or a derisive attitude, which is certainly consistent with the attitude on display in the rest of this fragment.
This is obviously fragmentary, and we can't be sure of what the meaning of the fragment is. Everything that we've seen about this fragment, however, is consistent with it being written against the views of Marcionites. The most direct evidence of this is the choice of how to quote the saying of Jesus, not only a saying used against the Marcionites but one presented in a different form that would be particularly cutting against the types of views that Against Marcion argues against. The less direct evidence, if it is allowed, is the probability that the phrase "τις χρηστος" is found here; based on the time period of the fragment (given that it is from the third century or before), Marcionites are an excellent candidate for a group with an opposing view that spoke about "τις χρηστος." Various other phrases in the fragment reinforce the interpretation of this key phrase as a matter of a theological dispute, one related to confessions and regarding a particular wording at stake.
On this interpretation, P.Gen. 3.125 is not only one of our oldest fragments with a form of this name (here "χρηστο[ς]") written out, but it also associates the use of this name with an opposed heretical group in the late second or early third century.
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Re: The X-Files: Chrēstos / Christos / Χρειστος
This is now the first entry among the papyri:
viewtopic.php?p=164468#p164468
viewtopic.php?p=164468#p164468
https://papyri.info/dclp/63820 - Trismegistos 63820 = P.Gen. 3.125 (ca. 150-250)
τις χρηστο̣[...] ("a certain Chrestos" in a theological text regarding a matter of dispute)
τις χρηστο̣[...] ("a certain Chrestos" in a theological text regarding a matter of dispute)
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Re: The X-Files: Chrēstos / Christos / Χρειστος
A third century fragment (P.Oxy. 406) uses abbreviations for "crucified Christ/Chrest" i.e. εστ(αυ)ρ(ωμε)νος Χ(ριστο)ς.
https://rickbrannan.github.io/StuffEarl ... 20406.html
https://rickbrannan.com/2018/05/28/stuf ... -fragment/
https://papyri.info/dclp/62336
https://www.trismegistos.org/text/64201
https://rickbrannan.github.io/StuffEarl ... 20406.html
https://rickbrannan.com/2018/05/28/stuf ... -fragment/
https://papyri.info/dclp/62336
https://www.trismegistos.org/text/64201
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Re: The X-Files: Chrēstos / Christos / Χρειστος
A transcription is here:Peter Kirby wrote: ↑Tue Feb 13, 2024 1:14 amTM 64534 = Suppl.Mag. 1.22 (P.Amst. 1.26)
healing incantation
pap. sheet (ca. 4th - 5th century)
(no footnotes)
https://rickbrannan.github.io/StuffEarl ... %2026.html
[Ἰη]σ̣οῦ Χ̣ρ̣ιστοῦ is written out.
α⳨ω Ἡ̣ δ̣ύ̣ναμις τ̣[οῦ Ἰη]σ̣οῦ Χ̣ρ̣ιστοῦ α⳨ω*
θεραπ̣[ευ....] Μ̣εγα . ὅν ἕτε-*
κεν Δ.....[. ἀπὸ π]άσης [νό]σου καὶ*
πόνου κεφαλῆς καὶ κοτράφων*
καὶ πυρετοῦ καὶ ῥιγωπυρέτου*
The power of Jesus Christ*
hea[l....] Megas who gave bir-*
th to D---- from all sickness and*
pain of head and temples*
and fever and fever with shivering fits.*
θεραπ̣[ευ....] Μ̣εγα . ὅν ἕτε-*
κεν Δ.....[. ἀπὸ π]άσης [νό]σου καὶ*
πόνου κεφαλῆς καὶ κοτράφων*
καὶ πυρετοῦ καὶ ῥιγωπυρέτου*
The power of Jesus Christ*
hea[l....] Megas who gave bir-*
th to D---- from all sickness and*
pain of head and temples*
and fever and fever with shivering fits.*
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Re: The X-Files: Chrēstos / Christos / Χρειστος
PSI Inv. 1411 = TM 69065 (ca. 4th-5th century)
[...]δεδοξασμενος σ̣[...]
[...] νοερο̣ν φως .[...]
[...Ιησου] Χριστε υιε της[...]
[...με]γ̣αλωσυνης η α̣[...]
[...]τ̣ου. .[...]
[...]....[...]
[...]ο̣ αλλ̣[...]
[...] ε̣ν ωρι̣[σμενω...]
[...]μο̣ν̣ο̣ς̣ ο προ[...]
[...]α̣ιωνω̣ν την .[...]
[...δο]ξ̣αν ε̣ι̣λ̣ηφως υ[...]
[...]του μ̣ονου σου[...]
[...].[ ]τ̣ο̣ς ε̣ .[...]
[...]ρο κοσμων· το νικ[ος...]
[...]ων· κατα του εχθρ[ου...]
[...]στον καλω την πρ[...]
[...]ρον προσηγορια[ν...]
[...αιω]νιον δ̣ε̣ α̣[ν]α̣παυσ̣[ιν...]
[...]τα θ(εο)ν[...].[...]
[...]αν του[...]
[...]ανδεθυ̣[...]
[...σ]ωτηρα π̣α̣[...]
[...]το̣ν μη κοινω̣ν̣ησ̣α|ν[...]
[...]σ̣ωματι σκοτ̣εινωι· μη̣δ̣[...]
[...]ακαθ̣αρτωι σαρκι η αι[...]
[...]τι θανατου τ̣ον αγιον γ.[...]
[...]αγαθον τον δικαιον το[ν...]
[...]magnified .[...]
[...] intellịg̣ent light .[...]
[...Jesus] Christ Son of[...]
[...gr]ẹatness the .[...]
[...]|of the. .[...]
[...]....[...]
[...]. buṭ[...]
[...] ịn diṿ[iding...]
[...]oṇḷỵ the before[...]
[...]ạgẹs of the .[...]
[...gl]ọry ḥạḍ received .[...]
[...]of the ọnly of you[...]
[...].[ ]... . .[...]
[...].. κοσμων· the vict[ory...]
[...]..· against the enem[y...]
[...].... good of the ..[...]
[...]... friendly greet[ing...]
[...a]ges Ḅụṭ ṛ[e]ṣt[...]
[...].. G(o)d[...].[...]
[...].. of the[...]
[...]......[...]
[...S]avior ..[...]
[...]tḥe not shạrịn|g[...]
[...]ḅody of dạṛkness· neịṭḥ[er...]
[...]unc̣lean flesh or ..[...]
[...].. of death ṭhe holy ..[...]
[...]good the just/righteous th[e...]
source: https://rickbrannan.github.io/StuffEarl ... 01411.html
[...]δεδοξασμενος σ̣[...]
[...] νοερο̣ν φως .[...]
[...Ιησου] Χριστε υιε της[...]
[...με]γ̣αλωσυνης η α̣[...]
[...]τ̣ου. .[...]
[...]....[...]
[...]ο̣ αλλ̣[...]
[...] ε̣ν ωρι̣[σμενω...]
[...]μο̣ν̣ο̣ς̣ ο προ[...]
[...]α̣ιωνω̣ν την .[...]
[...δο]ξ̣αν ε̣ι̣λ̣ηφως υ[...]
[...]του μ̣ονου σου[...]
[...].[ ]τ̣ο̣ς ε̣ .[...]
[...]ρο κοσμων· το νικ[ος...]
[...]ων· κατα του εχθρ[ου...]
[...]στον καλω την πρ[...]
[...]ρον προσηγορια[ν...]
[...αιω]νιον δ̣ε̣ α̣[ν]α̣παυσ̣[ιν...]
[...]τα θ(εο)ν[...].[...]
[...]αν του[...]
[...]ανδεθυ̣[...]
[...σ]ωτηρα π̣α̣[...]
[...]το̣ν μη κοινω̣ν̣ησ̣α|ν[...]
[...]σ̣ωματι σκοτ̣εινωι· μη̣δ̣[...]
[...]ακαθ̣αρτωι σαρκι η αι[...]
[...]τι θανατου τ̣ον αγιον γ.[...]
[...]αγαθον τον δικαιον το[ν...]
[...]magnified .[...]
[...] intellịg̣ent light .[...]
[...Jesus] Christ Son of[...]
[...gr]ẹatness the .[...]
[...]|of the. .[...]
[...]....[...]
[...]. buṭ[...]
[...] ịn diṿ[iding...]
[...]oṇḷỵ the before[...]
[...]ạgẹs of the .[...]
[...gl]ọry ḥạḍ received .[...]
[...]of the ọnly of you[...]
[...].[ ]... . .[...]
[...].. κοσμων· the vict[ory...]
[...]..· against the enem[y...]
[...].... good of the ..[...]
[...]... friendly greet[ing...]
[...a]ges Ḅụṭ ṛ[e]ṣt[...]
[...].. G(o)d[...].[...]
[...].. of the[...]
[...]......[...]
[...S]avior ..[...]
[...]tḥe not shạrịn|g[...]
[...]ḅody of dạṛkness· neịṭḥ[er...]
[...]unc̣lean flesh or ..[...]
[...].. of death ṭhe holy ..[...]
[...]good the just/righteous th[e...]
source: https://rickbrannan.github.io/StuffEarl ... 01411.html
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Secret Alias
- Posts: 18922
- Joined: Sun Apr 19, 2015 8:47 am
Re: The X-Files: Chrēstos / Christos / Χρειστος
All we have to do is ask ourselves what does being "Christ-like" conjure up in our minds? If kindness, goodness etc are among the first things, either (a) all that we know about "Christ" is wrong or (b) Marcionism is closer to the truth.
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Secret Alias
- Posts: 18922
- Joined: Sun Apr 19, 2015 8:47 am
Re: The X-Files: Chrēstos / Christos / Χρειστος
From the letters of the teacher of Chrysostom:
I strongly suspect that IC XC might have meant something like ἀνὴρ χρηστός.But even worse than this is the death of Chromatius, by Zeus and the gods —I repeat, of Chromatius. He was a credit to Palestine, by reason of his birth there, and to Athens, by reason of his ready acceptance of its learning. He was a glory to his family, a haven of refuge to his friends. Of all the men I know he gained most admiration and least envy. He startled with his eloquence, and attracted with his character, for in himself he was both an able orator and a good man (ἀνὴρ χρηστός).
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StephenGoranson
- Posts: 2609
- Joined: Thu Apr 02, 2015 2:10 am
Re: The X-Files: Chrēstos / Christos / Χρειστος
"All we need to do...."? We, today, have a range of views of "Christ-like," and in any case "Christ-like" is not identical to "Christ," nor does that asserted methodology comport with usual history research. Also if "all we know about 'Christ' is wrong," then what we ask ourselves would by definition be bogus.
In any case, OED online gives a wide range of uses of Christ-like, adv. & adj.:
adverb
In a manner resembling Christ.
1612
It standeth them in hand to wrastle against the world valiantly, yea to conquer and ouercome it victoriously: I mean not Cæsar-like, by subiugation or possession, but Christ-like, by conculcation.
J. Maxwell, Queene Elizabeths Looking-glasse iii. 54Citation details for J. Maxwell, Queene Elizabeths Looking-glasse
1843
It was only by living Christ-like that they could comprehend Christ.
Universalist Misc. July 10Citation details for Universalist Misc.
1960
A picture showing the Prince of Huainan acquiring a buoyant body on reviving after death and ascending Christ-like to Heaven.
Journal Univ. Bombay September 186Citation details for Journal Univ. Bombay
1995
St. Nicholas..patterned his life after Christ. He gave to others and lived Christ-like.
Gaston (Gastonia, North Carolina) Gazette 23 December 3c/3Citation details for Gaston (Gastonia, North Carolina) Gazette
adjective
Resembling (that of) Christ; exhibiting the character, qualities, etc., associated with Christ, esp. compassion, love of others, selflessness, etc.
1635
They that will be in high places, whether God will or no, ensnare themselves ere they be aware... It is not Christ-like, he was called to it, he intruded not himselfe.
W. Jones, 3 John i. 9 in Comm. Epist. St. Paul 699Citation details for W. Jones, 3 John i. 9
1646
If you seeke the lifting up of Christ above all, then certainly your care will be, to live a Christ-like life while you are in this world.
T. Collier, Exhaltation of Christ iii. 257Citation details for T. Collier, Exhaltation of Christ
1680
It would be far more Christ-like..to use more..tenderness towards the weak.
W. Allen, Perswasive to Peace & Unity (ed. 2) 26Citation details for W. Allen, Perswasive to Peace & Unity
a1711
A Christ-like patience.
T. Ken, Works (1721) vol. I. 490Citation details for T. Ken, Works
1882
The most Christ-like of God's saints.
F. W. Farrar, Early Days of Christianity vol. II. 500Citation details for F. W. Farrar, Early Days of Christianity
1932
Whatever is not rooted and grounded in a Christlike spirit of self-devoting love is valueless.
Sewanee Review vol. 40 196Citation details for Sewanee Review
2018
There is nothing more Christ-like than giving up a little of our pleasures and comforts in service of our neighbours in need.
Independent (Nexis) 24 DecemberCitation details for Independent
In any case, OED online gives a wide range of uses of Christ-like, adv. & adj.:
adverb
In a manner resembling Christ.
1612
It standeth them in hand to wrastle against the world valiantly, yea to conquer and ouercome it victoriously: I mean not Cæsar-like, by subiugation or possession, but Christ-like, by conculcation.
J. Maxwell, Queene Elizabeths Looking-glasse iii. 54Citation details for J. Maxwell, Queene Elizabeths Looking-glasse
1843
It was only by living Christ-like that they could comprehend Christ.
Universalist Misc. July 10Citation details for Universalist Misc.
1960
A picture showing the Prince of Huainan acquiring a buoyant body on reviving after death and ascending Christ-like to Heaven.
Journal Univ. Bombay September 186Citation details for Journal Univ. Bombay
1995
St. Nicholas..patterned his life after Christ. He gave to others and lived Christ-like.
Gaston (Gastonia, North Carolina) Gazette 23 December 3c/3Citation details for Gaston (Gastonia, North Carolina) Gazette
adjective
Resembling (that of) Christ; exhibiting the character, qualities, etc., associated with Christ, esp. compassion, love of others, selflessness, etc.
1635
They that will be in high places, whether God will or no, ensnare themselves ere they be aware... It is not Christ-like, he was called to it, he intruded not himselfe.
W. Jones, 3 John i. 9 in Comm. Epist. St. Paul 699Citation details for W. Jones, 3 John i. 9
1646
If you seeke the lifting up of Christ above all, then certainly your care will be, to live a Christ-like life while you are in this world.
T. Collier, Exhaltation of Christ iii. 257Citation details for T. Collier, Exhaltation of Christ
1680
It would be far more Christ-like..to use more..tenderness towards the weak.
W. Allen, Perswasive to Peace & Unity (ed. 2) 26Citation details for W. Allen, Perswasive to Peace & Unity
a1711
A Christ-like patience.
T. Ken, Works (1721) vol. I. 490Citation details for T. Ken, Works
1882
The most Christ-like of God's saints.
F. W. Farrar, Early Days of Christianity vol. II. 500Citation details for F. W. Farrar, Early Days of Christianity
1932
Whatever is not rooted and grounded in a Christlike spirit of self-devoting love is valueless.
Sewanee Review vol. 40 196Citation details for Sewanee Review
2018
There is nothing more Christ-like than giving up a little of our pleasures and comforts in service of our neighbours in need.
Independent (Nexis) 24 DecemberCitation details for Independent
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Secret Alias
- Posts: 18922
- Joined: Sun Apr 19, 2015 8:47 am
Re: The X-Files: Chrēstos / Christos / Χρειστος
Just saying that as time goes by, as church services follow one after another, decade after decade, century after century the kindness of Jesus is all that we are left with as the essential Christ-like attribute. Otherwise he's not very remarkable. A master at reheating pre-existent philosophical ideas like Woody Allen. Quite ordinary actually. The sacred heart. That's Christ's greatness.
