Why I am a Sinless Christian
March 5, 2022
G.D.O'Bradovich III
[Unfinished]
Introduction
The Gentle Reader may interpret the title as an homage to Bertrand [“Berty” to his friends] Russell’s “Why I am not a Christian”, which we have not read. Russell’s longevity is exceeded only by his productivity. Similar to “Beyond Good and Evil”, the title of “Why I am not a Christian”, in and of itself, is thought provoking.
Part the First
On Being a Christian
The inhabitants of Greece call themselves Hellens and their country is Hellas [the Hellenic Republic]. These facts suggest that the English origin for the natives of Greece does not have an ethnic basis, unlike the adjectives French and Italian for Français and Italiano, respectively. Therefore, the meaning of “Greek” in English must have its origin outside of the Greek language, otherwise the English adjective for Greek would be Hellenic. The Oxford English Dictionary states that “Greek”, in the 15th century, was equivalent to our modern word, “Christian”. “Christian” is first recorded in the 16th century, after the introduction of the Bible.
Why would the dissemination of the Bible be attributable to the creation of the word “Christian”? As necessity is the mother of invention, we suggest that “Christian” was used to distingh the new Protestants from the ancient established Greek Churches, that is, the Roman Catholic and Orthodox Churches. Due to the efforts of Martin Luther [1483 – 1546], the Church and the priesthood became superfluous, as the individual, through their belief, can remit their sins by acknowledging their sin to God.
As viewed by the Roman and Greek Churches, Protestantism does not have valid clergy, so their Protestant baptisms are performed by people who believe they have the authority to baptize and to marry. This authority does not come from established traditions of the Church, but from a novel understanding of the Luther’s Bible.
Due to current understanding of being a Christian, Jehovah’s Witnesses and The Church of Jesus Christ of Latter Day Saints [the Mormons] can claim to be “Christian”, no less than Methodists or Baptists. Mainline Protestants cannot claim that these groups are not Christian, for any serious inquiry into the reasons why these marginal groups are not Christian can be applied to mainline Protestants. Therefore, lacking standards, if anyone claims to a Christian, this assertion must be accepted.
The word “Christian” is ultimately derived from the act of being anointed by oil [chrism]. Unless one suggests that anointing is an invisible act of the Holy Spirit, the Gospels record that Jesus was physically annointed [Matthew 26:6–13, Mark 14:3–9, Luke 7:36–50, John 12:1–8]. Along with Jesus’ baptism and crucifixion, his anointing is one of the few events found in all four canonical Gospels. Jesus’ resurrection was not originally found in the Gospel of Mark, as it ended after the women found the empty tomb.
In imitation of the Master, the adherents of the Roman and Greek Churches are also annointed after baptism. The modern understanding of Christian is divorced from both ecclesiacal history and philology. Modern Christians are not required to be annointed, but must believe, yet, what criteria that is vital is not universal. Therefore, the understanding of the word “Chrstian” has undergone various changes since its introduction in the 16th century.
We acknowledge that we are Christian and a citizen of the United States, as evidence for both claims can be verified with documentation.
The introduction of the word “Christian” is coeval with
Part the Second
The Nature of Sin
In the Old Testament, 613 commandments are found and although most are negative commandments, some are positive commandments. Since we are Gentile, not Jewish, the law never had any authority over us. Otherwise said, we can fall short of laws that are not applied to ourselves. Sain Paul states the obvious: The Gentiles do not have the law [Romans 2:14]. The New Testament also has commandments, both from the Master and Saint Paul. However, the interpretation of Saint Paul’s epistles is problematic: Are all of his writings to be understood as Divinely revealed or is the majority of the text simply Saint Paul offering his opinions [cf. 1 Corinithians 7:12]?
The Bible is a product of the Protestant Reformation, for if the Bible were an ancient book, then we would expect that the Orthodox Church to diligently preserve it, as it has other Christian traditions. Yet, the Orthodox Church has no dogma regarding a Bible, which is evidence of its recent creation. Therefore, we are free to disregard both the clear teaching of any Biblical passage and all Protestant interpretations of the text. While we have dispensed with Protestant Bible, the teachings of the Orthodox Church remain and by teachings, we refer to the Divinely revealed religion of Christianity along with its unchaning dogma.
The Greek word μετανοέω metanoeō [Strong's G3340] is translated by the KJV as: repent (34). Μετανοέω found in the Synoptic Gospel, but not in the fourth Gospel. The English definition of “repent” is [1] “feel or express sincere regret or remorse about one's wrongdoing or sin” and [2] “view or think of (an action or omission) with deep regret or remorse.”
1. Regret: feel sad, repentant, or disappointed over (something that has happened or been done, especially a loss or missed opportunity).
Sad: feeling or showing sorrow; unhappy.
Repentant: expressing or feeling sincere regret and remorse; remorseful.
Disappointed: (of a person) sad or displeased because someone or something has failed to fulfill one's hopes or expectations.
2. Remorse: deep regret or guilt for a wrong committed.
2A Guilt: the fact of having committed a specified or implied offense or crime.
2A1 Offense: a breach of a law or rule; an illegal act.
2A2 Crime: an action or activity that, although not illegal, is considered to be evil, shameful, or wrong.
2B Wrong: [adjective] unjust, dishonest, or immoral.; [verb] act unjustly or dishonestly toward.
2B1 Unjust: not based on or behaving according to what is morally right and fair.
2B1A Morally: with reference to the principles of right and wrong behavior.
2B1B Right: morally good, justified, or acceptable.
2B1C Fair: in accordance with the rules or standards; legitimate.
2B1A1 Good: that which is morally right; righteous
2B1A2 Righteousness: the quality of being morally right or justifiable.
2B1A2 Justifiable: able to be shown to be right or reasonable; defensible.
2B1A2A Defensible: justifiable by argument.
2B1A2B Argument:a reason or set of reasons given with the aim of persuading others that an action or idea is right or wrong.
2B1A2C Justified: having, done for, or marked by a good or legitimate reason.
Acceptable: able to be agreed on; suitable.
2B1C Fair: in accordance with the rules or standards; legitimate.
2B2 Dishonest: behaving or prone to behave in an untrustworthy or fraudulent way.
2B3 Immoral: not conforming to accepted standards of morality.
Morality: principles concerning the distinction between right and wrong or good and bad behavior.
Evil: profound immorality and wickedness
Immorality: the state or quality of being immoral; wickedness
Wickedness: the quality of being evil or morally wrong.
Shameful: worthy of or causing shame or disgrace.
Shame: a painful feeling of humiliation or distress caused by the consciousness of wrong or foolish behavior.
Foolish: (of a person or action) lacking good sense or judgment; unwise.
Disgrace: loss of reputation or respect as the result of a dishonorable action.
Dishonorable: bringing shame or disgrace on someone or something.
Wrong:
[From the dictionary definitions, sin is ultimately a social concept and varies from time and place]
Strong’s definition of G3340 is “to think differently or afterwards, i.e. reconsider”.
μετανοέω, μετάνω; future μετανοήσω; 1 aorist μετενόησα; from (Antiphon), Xenophon down; the Sept. [Septiguant] several times for נִחַם; to change one's mind…
The accurate meaning of G3340 is “to change one’s mind”.
From the examples of the secular writings, there is no moral compoment to μετανοέω. Any moral dimension to the word can only be found in the context of passage under consideration. From the our efforts to understand the English word “repent”, it is possible that the ideal translation of μετανοέω is not “repent”, but “change your mind”.
And saying, “Change your mind: G3340 for the kingdom of heaven is at hand.” Matthew 3:2
Then began he [Jesus, v. 7] to upbraid the cities wherein most of his mighty works were done, because they did not change their mind: Matthew 11:20
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they changed their mind G3340 at the preaching of Jonas; and, behold, a greater than Jonas is here.
Matthew 12:41
And saying, “The time is fulfilled, and the kingdom of God is at hand: change your mind G3340 and believe the gospel. Mark 1:15
I say unto you, that likewise joy shall be in heaven over one sinner that changes his mind G3340…
Luke 15:7
And he said, “Nay, father Abraham: but if one went unto them from the dead, they will change their mind.” G3340 Luke 16:30
Sin: an immoral act considered to be a transgression against divine law.
The KJV translates Strong's G266 [ἁμαρτία, hamartia, feminine noun] as: sin (172), sinful (1), offense (1).
ἁμαρτία, -ας, ἡ, (from 2 aorist ἁμαρτεῖν, as ἀποτυχία from ἀποτυχεῖν), a failing to hit the mark (see ἁμαρτάνω [G264]). In Greek writings (from Aeschylus and Thucydides down). 1st, an error of the understanding…
The KJV translates Strong's G264 [ ἁμαρτάνω, hamartanō, verb] as: sin (38), trespass (3), offend (1), for your faults (1).
In classical Greek[,] … properly, to miss the mark, (Homer, Iliad 8, 311, etc.; with the genitive of the thing missed,
The next day John seeth Jesus coming unto him and saith, “Behold the Lamb of God which taketh away the sin of the world.” John 1:29
The text of the Roman Catholic Mass is “Agnus Dei qui tollis peccata mundi” -”The Lamb of God who takes away the sins of the world”. We are uncertain why the Bible assigns one sin to the world, while the Mass has multiple sins. Unfortunately, we cannot compare the texts to Divine Liturgy of the Orthodox Church, as it does not use that phrase.
It is not clear what constitutes “the sin of the world”. If John the Baptist’s words are understood literally, then the relevant question is “How does the world, the cosmos, ‘miss the mark’ and sin?” It seems that the world knows what it should do, but has not changed its mind and continues to sin.
Original Sin
Adam was given two commandments by the Lord God, one positive commandment, “Of every tree of the garden thou mayest freely eat”, and one negative commandment, “But of the tree of the knowledge of good and evil, thou shalt not eat of it . . . .” It is apparent that Adam’s behavior is a transgression or a sin, as the “Lord God commanded the man”.
We offer the explanation of why churches and various commentators assign original sin to Adam and not to Eve. Adam had first hand knowledge of the negative commandment from the Lord God. However, Eve only knew of the commandment from AdamSin cannot be attributed to Eve and the most damning charge against her is that she ignored Adam.
The serpent asked Eve a question she could not answer:
“Yea, hath God said, ‘Ye shall not eat of every tree of the garden?’”
It must be stated that Eve did not know that the prohibition was from the Lord God; she could only know that Adam said that the Lord God forbid eating the fruit. Eve knew the commandment, “Ye shall not eat of it” [Genesis 3:3], from tradition, from a secondary source. Eve could not answer the serpent because her knowledge was not of the Lord God’s prohibition. Eve only knew of ”information received from” another “that one cannot adequately substantiate”. Since Eve could not know that it was from the Lord God or from Adam, it can be said that she sinned.
Part the Third
Quod Est Demonstratum
George O’Bradovich is a sinless Christian.
The Gentle Reader may interpret the title as an homage to Bertrand [“Berty” to his friends] Russell’s “Why I am not a Christian”, which we have not read. Russell’s longevity is exceeded only by his productivity. Similar to “Beyond Good and Evil”, the title of “Why I am not a Christian”, in and of itself, is thought provoking.
Part the First
On Being a Christian
The inhabitants of Greece call themselves Hellens and their country is Hellas [the Hellenic Republic]. These facts suggest that the English origin for the natives of Greece does not have an ethnic basis, unlike the adjectives French and Italian for Français and Italiano, respectively. Therefore, the meaning of “Greek” in English must have its origin outside of the Greek language, otherwise the English adjective for Greek would be Hellenic. The Oxford English Dictionary states that “Greek”, in the 15th century, was equivalent to our modern word, “Christian”. “Christian” is first recorded in the 16th century, after the introduction of the Bible.
Why would the dissemination of the Bible be attributable to the creation of the word “Christian”? As necessity is the mother of invention, we suggest that “Christian” was used to distingh the new Protestants from the ancient established Greek Churches, that is, the Roman Catholic and Orthodox Churches. Due to the efforts of Martin Luther [1483 – 1546], the Church and the priesthood became superfluous, as the individual, through their belief, can remit their sins by acknowledging their sin to God.
As viewed by the Roman and Greek Churches, Protestantism does not have valid clergy, so their Protestant baptisms are performed by people who believe they have the authority to baptize and to marry. This authority does not come from established traditions of the Church, but from a novel understanding of the Luther’s Bible.
Due to current understanding of being a Christian, Jehovah’s Witnesses and The Church of Jesus Christ of Latter Day Saints [the Mormons] can claim to be “Christian”, no less than Methodists or Baptists. Mainline Protestants cannot claim that these groups are not Christian, for any serious inquiry into the reasons why these marginal groups are not Christian can be applied to mainline Protestants. Therefore, lacking standards, if anyone claims to a Christian, this assertion must be accepted.
The word “Christian” is ultimately derived from the act of being anointed by oil [chrism]. Unless one suggests that anointing is an invisible act of the Holy Spirit, the Gospels record that Jesus was physically annointed [Matthew 26:6–13, Mark 14:3–9, Luke 7:36–50, John 12:1–8]. Along with Jesus’ baptism and crucifixion, his anointing is one of the few events found in all four canonical Gospels. Jesus’ resurrection was not originally found in the Gospel of Mark, as it ended after the women found the empty tomb.
In imitation of the Master, the adherents of the Roman and Greek Churches are also annointed after baptism. The modern understanding of Christian is divorced from both ecclesiacal history and philology. Modern Christians are not required to be annointed, but must believe, yet, what criteria that is vital is not universal. Therefore, the understanding of the word “Chrstian” has undergone various changes since its introduction in the 16th century.
We acknowledge that we are Christian and a citizen of the United States, as evidence for both claims can be verified with documentation.
The introduction of the word “Christian” is coeval with
Part the Second
The Nature of Sin
In the Old Testament, 613 commandments are found and although most are negative commandments, some are positive commandments. Since we are Gentile, not Jewish, the law never had any authority over us. Otherwise said, we can fall short of laws that are not applied to ourselves. Sain Paul states the obvious: The Gentiles do not have the law [Romans 2:14]. The New Testament also has commandments, both from the Master and Saint Paul. However, the interpretation of Saint Paul’s epistles is problematic: Are all of his writings to be understood as Divinely revealed or is the majority of the text simply Saint Paul offering his opinions [cf. 1 Corinithians 7:12]?
The Bible is a product of the Protestant Reformation, for if the Bible were an ancient book, then we would expect that the Orthodox Church to diligently preserve it, as it has other Christian traditions. Yet, the Orthodox Church has no dogma regarding a Bible, which is evidence of its recent creation. Therefore, we are free to disregard both the clear teaching of any Biblical passage and all Protestant interpretations of the text. While we have dispensed with Protestant Bible, the teachings of the Orthodox Church remain and by teachings, we refer to the Divinely revealed religion of Christianity along with its unchaning dogma.
The Greek word μετανοέω metanoeō [Strong's G3340] is translated by the KJV as: repent (34). Μετανοέω found in the Synoptic Gospel, but not in the fourth Gospel. The English definition of “repent” is [1] “feel or express sincere regret or remorse about one's wrongdoing or sin” and [2] “view or think of (an action or omission) with deep regret or remorse.”
1. Regret: feel sad, repentant, or disappointed over (something that has happened or been done, especially a loss or missed opportunity).
Sad: feeling or showing sorrow; unhappy.
Repentant: expressing or feeling sincere regret and remorse; remorseful.
Disappointed: (of a person) sad or displeased because someone or something has failed to fulfill one's hopes or expectations.
2. Remorse: deep regret or guilt for a wrong committed.
2A Guilt: the fact of having committed a specified or implied offense or crime.
2A1 Offense: a breach of a law or rule; an illegal act.
2A2 Crime: an action or activity that, although not illegal, is considered to be evil, shameful, or wrong.
2B Wrong: [adjective] unjust, dishonest, or immoral.; [verb] act unjustly or dishonestly toward.
2B1 Unjust: not based on or behaving according to what is morally right and fair.
2B1A Morally: with reference to the principles of right and wrong behavior.
2B1B Right: morally good, justified, or acceptable.
2B1C Fair: in accordance with the rules or standards; legitimate.
2B1A1 Good: that which is morally right; righteous
2B1A2 Righteousness: the quality of being morally right or justifiable.
2B1A2 Justifiable: able to be shown to be right or reasonable; defensible.
2B1A2A Defensible: justifiable by argument.
2B1A2B Argument:a reason or set of reasons given with the aim of persuading others that an action or idea is right or wrong.
2B1A2C Justified: having, done for, or marked by a good or legitimate reason.
Acceptable: able to be agreed on; suitable.
2B1C Fair: in accordance with the rules or standards; legitimate.
2B2 Dishonest: behaving or prone to behave in an untrustworthy or fraudulent way.
2B3 Immoral: not conforming to accepted standards of morality.
Morality: principles concerning the distinction between right and wrong or good and bad behavior.
Evil: profound immorality and wickedness
Immorality: the state or quality of being immoral; wickedness
Wickedness: the quality of being evil or morally wrong.
Shameful: worthy of or causing shame or disgrace.
Shame: a painful feeling of humiliation or distress caused by the consciousness of wrong or foolish behavior.
Foolish: (of a person or action) lacking good sense or judgment; unwise.
Disgrace: loss of reputation or respect as the result of a dishonorable action.
Dishonorable: bringing shame or disgrace on someone or something.
Wrong:
[From the dictionary definitions, sin is ultimately a social concept and varies from time and place]
Strong’s definition of G3340 is “to think differently or afterwards, i.e. reconsider”.
μετανοέω, μετάνω; future μετανοήσω; 1 aorist μετενόησα; from (Antiphon), Xenophon down; the Sept. [Septiguant] several times for נִחַם; to change one's mind…
The accurate meaning of G3340 is “to change one’s mind”.
From the examples of the secular writings, there is no moral compoment to μετανοέω. Any moral dimension to the word can only be found in the context of passage under consideration. From the our efforts to understand the English word “repent”, it is possible that the ideal translation of μετανοέω is not “repent”, but “change your mind”.
And saying, “Change your mind: G3340 for the kingdom of heaven is at hand.” Matthew 3:2
Then began he [Jesus, v. 7] to upbraid the cities wherein most of his mighty works were done, because they did not change their mind: Matthew 11:20
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they changed their mind G3340 at the preaching of Jonas; and, behold, a greater than Jonas is here.
Matthew 12:41
And saying, “The time is fulfilled, and the kingdom of God is at hand: change your mind G3340 and believe the gospel. Mark 1:15
I say unto you, that likewise joy shall be in heaven over one sinner that changes his mind G3340…
Luke 15:7
And he said, “Nay, father Abraham: but if one went unto them from the dead, they will change their mind.” G3340 Luke 16:30
Sin: an immoral act considered to be a transgression against divine law.
The KJV translates Strong's G266 [ἁμαρτία, hamartia, feminine noun] as: sin (172), sinful (1), offense (1).
ἁμαρτία, -ας, ἡ, (from 2 aorist ἁμαρτεῖν, as ἀποτυχία from ἀποτυχεῖν), a failing to hit the mark (see ἁμαρτάνω [G264]). In Greek writings (from Aeschylus and Thucydides down). 1st, an error of the understanding…
The KJV translates Strong's G264 [ ἁμαρτάνω, hamartanō, verb] as: sin (38), trespass (3), offend (1), for your faults (1).
In classical Greek[,] … properly, to miss the mark, (Homer, Iliad 8, 311, etc.; with the genitive of the thing missed,
The next day John seeth Jesus coming unto him and saith, “Behold the Lamb of God which taketh away the sin of the world.” John 1:29
The text of the Roman Catholic Mass is “Agnus Dei qui tollis peccata mundi” -”The Lamb of God who takes away the sins of the world”. We are uncertain why the Bible assigns one sin to the world, while the Mass has multiple sins. Unfortunately, we cannot compare the texts to Divine Liturgy of the Orthodox Church, as it does not use that phrase.
It is not clear what constitutes “the sin of the world”. If John the Baptist’s words are understood literally, then the relevant question is “How does the world, the cosmos, ‘miss the mark’ and sin?” It seems that the world knows what it should do, but has not changed its mind and continues to sin.
Original Sin
Adam was given two commandments by the Lord God, one positive commandment, “Of every tree of the garden thou mayest freely eat”, and one negative commandment, “But of the tree of the knowledge of good and evil, thou shalt not eat of it . . . .” It is apparent that Adam’s behavior is a transgression or a sin, as the “Lord God commanded the man”.
We offer the explanation of why churches and various commentators assign original sin to Adam and not to Eve. Adam had first hand knowledge of the negative commandment from the Lord God. However, Eve only knew of the commandment from AdamSin cannot be attributed to Eve and the most damning charge against her is that she ignored Adam.
The serpent asked Eve a question she could not answer:
“Yea, hath God said, ‘Ye shall not eat of every tree of the garden?’”
It must be stated that Eve did not know that the prohibition was from the Lord God; she could only know that Adam said that the Lord God forbid eating the fruit. Eve knew the commandment, “Ye shall not eat of it” [Genesis 3:3], from tradition, from a secondary source. Eve could not answer the serpent because her knowledge was not of the Lord God’s prohibition. Eve only knew of ”information received from” another “that one cannot adequately substantiate”. Since Eve could not know that it was from the Lord God or from Adam, it can be said that she sinned.
Part the Third
Quod Est Demonstratum
George O’Bradovich is a sinless Christian.