The Supremacy of Christ

The Supremacy of Christ

(Hebrews 1:1-14)

15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

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5 Responses to The Supremacy of Christ

  1. Anonymous says:

    Colossians 1:15-16 are two favorite verses of the Unitarians that show supremacy of logics over the Trinitarians in the easiest way.
    The word “Prototokos” (without additional definite article ho or ton) in Col 1:15 means either “a Firstborn” literally or “a Preeminence” figuratively. Now, throughout the Bible – as well as Semitic and Greek culture – the person who is considered as the firstborn (such as Adam) or as the most preeminent one (such as David) is not counted to be the “creator” of his descendants, nor of his brethren.

    In the sense of superlative comparison and ascendancy, someone that is regarded as the most preeminent one (the superior) over the others must be a part of them, not outside. He can’t be counted as the highest if he is not part of them.

    In the sense of ancestry, someone that is born first (the eldest one) before the others must be a part of them, not outside. He can’t be counted as the eldest if he is not part of them.

    Hence, whatever translations or definitions of the word Prototokos which the Trinitarians try to spin, they just prove that Jesus is a part of the creations, just as Col 1:15 says “Prototokos pases ktiseos” (a Firstborn of every creations).

    Moreover Col 1:16 also says that through him (en autos, dia autos) everything “in” (en) the heavens (meaning it’s not the heaven itself) and “on” (epi) the earth (but not the earth itself) were created. The Unitarians used to challenge the Trinitarians to show the verses where the Bible plainly states that Jesus created the heaven and the earth.
    Additionally, the verse Col 1:16 can’t be taken with a sense of absolutism because it would include the creation of the Holy Spirit which is just one of the powers and authorities.

  2. θ says:

    Moreover, the same term “Prototokos” happens to be not unique for Jesus alone. No, in fact the title is also given to the assembly of the holy saints as well. Of course we can’t consider those mortal churchgoers to be creators.
    Heb 12:23
    To general gathering and assembly of Firstborn ones [Prototokon], written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect.

    Col 1:12
    Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints [ton Hagion] in the light:

    Also, one unique feature in the Bible when depicting the elevated status of Jesus (the eldest or the preeminent) is it always coupled that glory with the mortal nature and inglorious death of Jesus. Hence, how could a slain man be seriously a Creator?
    Col 1:20
    And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

  3. Anonymous says:

    The idea that the man’s blood or the flesh can afford to reconcile all things in heavens and on the earth is a proof that the human side of Jesus (Son of Man) is equally – if not more – divine. But alas the Trinitarians can’t afford to believe in a superstitious divinity of the human flesh.

  4. θ says:

    Christianity is a “superstition” disguised in the paradoxical concept of a “paid grace” (that is, a non genuine grace) since the real pure grace is supposed to undo all punishment and to stay beyond sense of justice (death for death).

    The idea of having a mortal flesh that can surpass time, space and reason is nothing but the superstition in its finest.
    A belief in the flesh or the blood that somewhat has an encompassing power – even beyond a spiritual grace – is a hocus pocus mambo jumbo heathenism.
    How can the flesh surpass the future and reach back to the generation of Adam? That is indeed a superstition. How can the flesh hung on the cross in Jerusalem be able to reconcile all things above the sky and on the earth? That’s superstition. How can only one flesh receive the sins of many men, small and great, Gentiles and Jewish, both intentional sins and unintentional ones? That’s superstition in a greater scale.

    In Judaism, only a person who carries the sacrifice can be reasonably atoned by the sprinkling of its bloods on the altars. In Islam, only a person who kisses the Ka’bah’s black stone can leave behind the marks of unintentional sins over its surface.

    In Islam, the grace of Allah’s forgiveness is totally pure, meaning Allah doesn’t demand the payment of death or substitution.
    There’s a paid grace (in Christianity) and there’s a pure grace. A paid grace is superstitious, whereas the pure grace is spiritual. In Christianity the superstitious power of a mortal blood is equal to what Islam believes as the pure grace.

  5. Anonymous says:

    Initially, the atonement is designed for those who specifically don’t truly believe in supremacy of forgiveness but prefer the justice (life for life) above all, and for those who can’t “forgive themselves” of their sins, and for those who can’t accept that God is able to freely forgive sins.

    But, the newly idea of “Vicarious Atonement” – that the man’s blood or the flesh can be somewhat as absolute, ever-encompassing, omnipotent as the free spiritual grace of Jehovah – is just like a repacked heathenism.

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