Thomas Olbricht Hermes and New Hermeneutics

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In Holy Scripture hermeneutics includes only TRANSLATION and explaining the Biblical text.
Hermeneutics including going beyond that which is written replaces Jesus with Hermes or DEMON intercessors             

Irenaeus knew that everyone reads the text
        against the background of a hypothesis,  which norms what the text
        can mean or gives boundaries to the meaning of a text.
        This is Scripture’s sacramental function within the liturgical life of the church.
Given God’s history with God’s people

        and given the confession of the Rule of Faith   
        and its practice within the church,

  "The TEXT itself gives RISE to meaning BEYOND the HUMAN author’s INTENT
               The church HEARS the WORD of God,
                understands its depth and profundity,
                and PERFORMS it LITURGICALLY and ethically.

The REAL Irenaeus.The.Rule.of.Faith.html

. Now, that we may not suffer ought of this kind, we must needs hold
        the RULE OF FAITH without deviation
        and do the commandments of God,
        believing in God and fearing Him as Lord and loving Him as Father.
Now this doing is produced by faith: for Isaiah says:
        If ye believe not, neither shall ye understand.
Since then faith is the perpetuation of our salvation,
        we must needs bestow much pains on the maintenance thereof,
        in order that we may have a true comprehension of the things that are.
        Now faith occasions this for us; even as
        the Elders, the disciples of the Apostles, have handed down to us.
First of all it bids us bear in mind that we have received baptism for the remission of sins, in the name of God the Father, and in the name of Jesus Christ, the Son of God, who was incarnate and died and rose again, and in the Holy Spirit of God. And that this baptism is the seal of eternal life, and is the new birth unto God,
        that we should no longer be the sons of mortal men,
        but of the eternal and perpetual God;
        and that what is everlasting and continuing is made God; and is over all things that are made,
        and all things are put under Him;  and all the things that are put under Him are made His own;
        for God is not ruler and Lord over the things of another,
        but over His own; and all things are God's;
        and therefore God is Almighty, and all things are of God.

5. Thus then there is shown forth One God, the Father, not made, invisible, creator of all things; above whom there is no other God, and after whom there is no other God.1

And, since God is rational, therefore by (the) Word He created the things that were made
and God IS Spirit, and by (His) Spirit He adorned all things: as also the prophet says:

By the WORD of the Lord were the heavens established, and by his spirit all their power. Since then the WORD establishes, that is to say, gives body  and grants the reality of being, and the Spirit gives order and form to the diversity of the powers;
        rightly and fittingly is the WORD called the Son,
        and the Spirit the Wisdom of God. Well also does Paul His apostle say:

One God, the Father, who is over all and through all and in us all. For over all is the Father; and through all is the Son, for through Him all things were made by the Father; and in us all is the Spirit, who cries Abba Father, and fashions man into the likeness of God

Now the Spirit shows forth the Word,
        and therefore the prophets announced the Son of God;
and the Word utters the Spirit,
        and therefore is Himself the announcer of the prophets,
        and leads and draws man to the Father.


Peter said that his "memory" left for us was not capable of being "private interpretation" or further expounding. The latter day confessing HERMENEUTICS as their right to remove holy scriptures from your schools and churches.

Aeschylus, Agamemnon ag 613
Herald

A boast like this, loaded full with truth, does not shame the speech of a noble wife.
Chorus
[615] Thus has she spoken for your schooling, but speciously for those that can interpret right.
But, Herald,
        [kērux   Preacher is an eye witness or a carrier of that which is written
                       
interchangeably with apostolos,]
       
4. generally, messenger, herald,
say—
I want to hear of Menelaus. Has he, our land's dear lord, travelled safe home and has he returned with you?

Herald
[620] It would be impossible to report false news so fair that those I love should take pleasure for long.

Hermeneutics in Scripture allows only translation of "tongues" or a minor dialect which the congregation cannot understand. Translation of THAT message may need explanation.

ClassHomHymHermes.html
Hermes, son of Zeus and Maia, Hermes, the herald of the deathless gods. He was the kerux or preacher.
keinois aggeilōsi . . oikonde neesthai may bring them word to return home OTHERWISE he is the aggelos A.messenger, envoy 2. generally, one that announces or tells, e.g. of birds of augury, Mousōn aggelos, see more below, reprobate Abominable

1Cor. 10:6 Now these things were our examples, [PATTERNS]
        to the intent we should not lust after evil things, as they also lusted.
Epithu_m-ētēs , oi, ho,
A. one who longs for or desires, neōterōnergōnHdt.7.6; [dogmatōn] And.4.6; “ergōnLys.12.90; timēs, sophias, Pl.R.475b, etc.; phusei polemou e. Arist.Pol.1253a6; “kakōn1 Ep.Cor.10.6; “allotriōnBGU531 ii 22 (ii A.D.).
2.  abs., lover, follower, X.Mem.1.2.60.
b.  one who lusts, LXX Nu.11.34.
Dogma , atos, to, (dokeō) A. that which seems to one, opinion or belief, Pl.R.538c; notion, Pl.Tht.158d, al. philosophical doctrines,
1Cor. 10:7 Neither be ye idolaters, as were some of them; as it is written,
        The people sat down to eat and drink, and rose up to play.  
Daemŏnĭum  II.  An evil spirit, demon, App. Mag. p. 315, 10; Vulg. Deut. p. 32, 17;
daimonaō ,  A. to be under the power of a daimōn, to suffer by a divine visitation,daimona domos kakoisA.Ch.566; “daimonōntes en ataId.Th. 1008 (lyr.): abs., to be possessed, to be mad, E.Ph.888, X.Mem.1.1.9, Plu.Marc.20, etc.; “daimonasMen.140.

Greek: Daimonios , II. from Hdt. and Pi. downwds. (Trag. in lyr.), heaven-sent, miraculous, marvellous,bōlaxPi.P.4.37; “terasB.15.35, S.Ant.376
2. of persons, “ d. hōs alēthōs kai thaumastō [LYING WONDERS]  Id.Smp.219b; ho peri toiauta sophos d. anēr ib.203a; “daimonios tēn sophianLuc.Philops.32: Comp. “-ōterosD.C.53.8.
Sophos , ē, on, mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.),

Sophia A. cleverness or skill in handicraft and art, in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, in divination,
1 Cor. 10:7
            The Sin:
Neither be ye idolaters, as were some of them; as it is written,
            How it was Practiced: The people
sat down to eat and drink, and rose up to play.

1 Corinthians 10.7 neque idolorum cultores efficiamini sicut quidam ex ipsis quemadmodum scriptum est sedit populus manducare et bibere et surrexerunt ludere

Lūdo I.  Lit., to play, play at a game of some kind
B. To play, sport, frisk, frolic: “dum se exornat, nos volo Ludere inter nos,have some fun,
A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing
Esp., to play on an instrument of music, to make or compose music or song: “ludere quae vellem calamo permisit agresti,Verg. E. 1, 10: “quod tenerae cantent, lusit tua musa, puellae,id. Am. 3, 1, 27: “coloni Versibus incomptis ludunt,Verg. G. 2, 386: “carmina pastorum,
B.  To sport, dally, wanton (cf. "amorous play,"
C.  Ludere aliquem or aliquid, to play, mock, imitate, mimic a person or thing (only in mockery; cf.: partes agere, etc
to imitate work, make believe work,
y with ad: “caput aselli, ad quod lascivi ludebant ruris alumni,Juv. 11, 98.—
G. To delude, deceive: “auditis, an me ludit amabilis Insania?Hor. C. 3, 4, 5; Ov. A. A. 3, 332: “custodes,Tib. 1, 6, 9; 3, 4, 7.—Comp.: “hoc civili bello, quam multa (haruspicum responsa) luserunt,” i. e. gave wanton, deceptive responses, Cic. Div. 2, 24, 53. Exodus 32:7

"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of
music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).
Greek 1 Corinthians 10.7 mēde eidōlolatrai ginesthe, kathōs tines autōn: hōsper gegraptaiEkathisen ho laos phagein kai pein, kai anestēsan paizein.”

"Music and drugs were co-consiprators in religious ecstasy. They may have used some product of the sycamore fig which both intoxicated and induced an altered state of consciousness. The ergo of barley was well known. Anton Marks
 
"Rising up to Play" was playing instruments in a ritual drama and was mocking Jehovah God as they rejected Him and worshiped Apis. Elsewhere we see that this was seduction, the theme of all ancient worship with music:
 
"They sat down to eat and drink and rose up to play. They practiced rites in which they made themselves naked, perhaps similar to those which were carried out by naked Babylonian priests." (Woodrow, p. 158)
 
"In the New Testament there is nowhere any emphasis laid on the musical form of the hymns; and in particular none on instrumental accompaniment whereas this is significantly paganism." (Delling, Gerhard, Worship in the New Testament, trans. Percy Scott Phil. Westminster press, 1962, p. 86).

1Cor. 10:20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils
g1140.  daimonion, dahee-mon´-ee-on; neuter of a derivative of 1142; a dæmonic being; by extension a deity: — devil, god.
1142.   daimon, dah´-ee-mown; from δαίω daio (to distribute fortunes); a dæmon or supernatural spirit (of a bad nature): — devil.

WARNING ABOUT THE "NEW HERMENEUTICS" WHICH WERE "LAID" c 1960s BUT HATCHED c 2000 End of Moses' Day Six.

1Tim. 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

AS COMMON ANTITHESIS HERMENEUTICS IS SPEAKING AND TRANSLATING UNKNOWN LANGUAGES.

1Cor. 14:5 I would that ye all spake with tongues,
        but rather that ye prophesied:
        for greater is he that prophesieth than he that speaketh with tongues,
        except he interpret, that the church may receive edifying. [translate]

1Cor. 14:9 So likewise ye, except ye utter by the tongue words easy to be understood,
        how shall it be known what is spoken? for ye shall speak into the air.
1Cor. 14:10 There are, it may be, so many kinds of voices [languages]
        in the world, and none of them is without signification.  [no gibberish]
1Cor. 14:11 Therefore if I know not the meaning of the voice,
          I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.

1Cor. 14:27 If any man speak in an unknown tongue, let it be by two,
        or at the most by three, and that by course; and let one interpret.

diermēn-euō
,  A. interpret, expound, Plb.3.22.3, Epicur.Nat.1431.17, Phld.Rh.1.84S., 1 Ep.Cor. 14.27; translate, Aristeas 15:—Pass., LXX 2 Ma.1.36, PTaur.1v4, Ph.1.226.
g1329. διερμηνεύω diermeneuo, dee-er-main-yoo´-o; from 1223 and 2059; to explain thoroughly, by implication, to translate: — expound, interpret(-ation).
Exermēneuō ,
A.interpret, translate,eis tēn Hellada glōssan tounomaD.H.1.67, cf. Jul.Or.2.77d:—Pass., Plb.2.15.9, D.H.4.67, Plu.2.383d, etc.
II. describe accurately, Luc.Hist.Conscr.19.
Why theologians need their own "interpretation" which leaves poor Alexander Campbell consigned to the dust pile of naive ignorance.
Eur. Phoen. 470 Polyneices
The words of truth are naturally simple,
        [470] and justice needs no subtle interpretations, for it has a fitness in itself;
        but the words of injustice, being sick in themselves, require clever treatment.
Hermeneuma is also the mark of the Nereids.  These are the Brides or Nymphs implicated in the worship of the Babylon Mother of Harlots (Rev 17). She uses lusted after fruits (same as in Amos 8) as self-speakers, singers and instrument players.  These were roles of the effeminate which disgraces "new styles of worship" today.
The word also identifies Nērēis a daughter of Nereus, a Nereid or Nymph of the sea, mostly in pl., Nērēides, Hom.; Nēreides Hes.; attic Nērēdes Soph., Eur.Anth. Gr. 7.1
ek Mouseōn griphon huphēnamenoi:
nektari d' einaliai Nērēides...
hotti kekeuthe
baiē Mousaōn astera kai Kharitōn.

Kalli-phthongos , on,A. beautiful-sounding, oidai E.Ion169 (lyr.); histoi Id.IT222 (lyr.). 

Euripides Iphigenia

APOSTATE HERMENEUTICS REJECTS JESUS AS INTERCESSOR-MEDIATOR AND HEARS DEMONS

Walter.Brueggeman.Apostasy.at.Lipscomb.University.html

Brueggemann says “those of us who think critically do not believe that the Old Testament was talking about Jesus, and yet we make the linkages.  Texts traditionally understood as prophetic and messianic he generally interprets as "Christian imagination" or "rereadings"

Perhaps the most startling conclusion that Brueggemann arrives at from this construct is that we cannot help but interpret the biblical texts so that our own "good" morality is in agreement with what the authors of the texts appear to be saying. ...
Well, to make a long story short,
        the authors of the Bible
had their own particular godly MOTIVES
        for bringing these texts before us; and
        the MORAL lessons aren't always written in front of us.


“Interpretive humility invites us to recognize that reading in a particular time, place and circumstance can never be absolute, but is more than likely to be displaced by yet another reading in another time and place, a reading that may depart from or even judge the older reading…The Spirit meets us always afresh in our faithful reading, in each new time, place and circumstance.”


NEW HERMENEUTICS BOAST: Neither God, Jesus or the Apostles were able to deliver their teachings on paper. Therefore, Theologiians use means such as rhetoric, music or theater and hear A spirit for today's evolved culture.

Hermēn-eia
  MEDIATION

A.interpretation, explanation, Pl.R.524b (pl.), Tht.209a, Epicur.Nat.28.1; esp. of thoughts by words, expression, khrēsthai glōssē pros hermēneian
     hermēneian” 2. in Music, expression, Plu.2.1138a, 1144d.
     3. translation, Aristeas 3, Ph.2.141; “he. tōn HpōmaikōnPOxy.1201.12 (iii A.D.); he. ekhein
     to mean when translated and apprehended.

Khrao A. fall upon, attack, assail, c. dat. pers., “stugeros de hoi ekhrae daimōninflict upon a person
    [1] stugeros A.hated, abominated, loathed, or hateful, abominable, loathsome   
        mousa
  music, song, “m. stugera
       kanakhan . .1Cor. 13:1  Though I speak with the tongues of men and of angels,  and have not charity, I am become as sounding brass, or a tinkling cymbal.
        theias  etheiazon obtained inspiration through ritual  etheiazon obtained inspiration  through ritual
        antiluron    responding to the lyre or guitar.
    [2] adein [singers are] adokimon  mousa 
           
adokimon   disreputable, discredited, reprobate,
2Tim. 3:6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,
2Tim. 3:7 Ever learning, and never able to come to the knowledge of the truth.
2Tim. 3:8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, REPROBATE concerning the faith.
khraō I. in Act. of the gods and their oracles, proclaim, abs., “khreiōn muthēsato Phoibos
 8.79:
Prose, “tade ho Apollōn ekhrēsen” “hos emeu kekhrēset' aoidouId.16.73;

Phoibos .bright one epith. of Apollon. “Phoibou gar auton pha gegakein patros

Primarily speaking for Apollo, Abaddon, Apollyon of the WORLD.
1 Corinthians 7.31 and those who use the world, as not using it to the fullest. For the mode of this world passes away.

Hom. Od. 8.46 And beside him he placed a basket and a beautiful table, [70] and a cup of wine, to drink when his heart should bid him. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink,
        the Muse [locust] moved the minstrel to sing of the glorious deeds of warriors,
         from that lay the fame whereof had then reached broad heaven,
[75] even the quarrel of Odysseus and Achilles, son of Peleus, how once they strove with furious words at a rich feast of the gods, and Agamemnon, king of men, was glad at heart that the best of the Achaeans were quarrelling;
        for thus Phoebus Apollo [Apollon, Apollyon], in giving his response, had told him that it should be, [80] in sacred Pytho,
HOLY SPIRIT OUTLAWS PRIVATE INTERPRETATION, FURTHER EXPOUNDING OF SPIRIT'S WORD.
The New HermeNEUTS, male or female, sillenced during the PATTERN of READING.

1Tim. 2:5 For there is ONE GOD
        and one mediator between God and men,
        the MAN Christ Jesus;
1Tim. 2:6 Who gave himself a ransom for all,
        to be TESTIFIED in due time.
1Tim. 2:7 Whereunto I am ordained a preacher, and an apostle,
        (I speak the truth in Christ, and lie not;)
         a teacher of the Gentiles in faith and verity.
Rev. 3:19 As many AS I LOVE, I rebuke and chasten: be zealous therefore, and repent.
Rev. 3:20 Behold, I stand AT the door, and KNOCK:
        if any man hear MY voice, and OPEN the door,
        I will come in to him, and will sup with him, and he with me.

STRONGLY DELUDED CONFESSION OF THE NEW HERMENEUTICS
Brandon.Scott.Thomas.Highland.Church.of.Christ.html
The Holy Spirit is the true worship leader.
        Our job as church worship leaders is to
                lean completely into
His leading.
                We cannot force anyone to worship,
        all we can do is STAND IN  the doorway [holy place] an
        invite people into the presence of the Living God.
        What an honor! What a joy! What a profound burden
!


CONFIRMATION OF HERMES (Evil, Mercenary, gender-conflicted, musical, pagan LOGOS as Anti-Gods Word.

Plat. Sym. 202e “‘Well what?’
“‘As I previously suggested, between a mortal and an immortal.’
“‘And what is that, Diotima?’
“‘A great spirit, Socrates: for the whole of the spiritual1 is between divine and mortal.’
“‘Possessing what power?’ I asked.

“‘Interpreting and transporting
        human things to the gods and divine things to men;
entreaties and sacrifices from below,
        and ordinances and requitals from above:
being midway between, it makes each to supplement the other,
        so that the whole is combined in one.
        Through it are conveyed all divination
        and priestcraft concerning sacrifice and ritual

1 Daimones and to daimonion represent the mysterious agencies and influences by which the gods communicate with mortals.

202e Notes:
Hermēneuon ktl. For the term hermēneuein to describe the mediating office of daimones, cp. Epin. 985 B hermēneuesthai (daimonas) pros allēlous te kai tous...theous pantas te kai panta. Hommel bids us take hermēneuon with anthr. ta para theōn (as “eiusdem atque Hermēs radicis”) and diaporthmeuon with theois ta par' anthrōpōn (the office of the porthmeus, Charon, being “animas e terra ad sedes deorum transvehere”).
Not totally synamous with. v. diaporthmeuō, “to translate from one tongue into another, to interpret”). diaporthm-euō , A.carry over or across a river or strait, Hdt.4.141, Acus.29J., etc.; carry a message from one to another and returne, Hdt.9.4:
Plat. Epin. 984e  next below these, the divine spirits,1 and air-born race, holding the third and middle situation, cause of interpretation, which we must surely honor with prayers for the sake of an auspicious journey across.2 We must say of either of these two creatures—that which is of ether and, next to it, of air—that it is not entirely plain to sight: when it is near by, it is not made manifest to us;
Daimones Synonym of demon, particularly as (Greek mythology) A

1 The daemons or divine spirits had their existence and activity “betwixt mortal and immortal,”and they served as interpreters and conveyors of men's prayers and offerings to the gods, and of the god's behests and requitals to men(Plato, Sympos. 202 D). Good mortals might become daemons after death(Eurip.Alc. 1003; Plato, Cratyl. 398 B; Lucian, De morte Peregr. 36), and such as they were charged with the guidance and care of mankind(Plato, Laws 713 D; Plutarch, De genio Socr. 588 C).

Plat. Crat. 398b Socrates
This, then, I think, is what he certainly means to say of the spirits: because they were wise and knowing (daēmones) he called them spirits (daimones) and in the old form of our language the two words are the same. Now he and all the other poets are right, who say that when a good man dies 398c] he has a great portion and honor among the dead, and becomes a spirit, a name which is in accordance with the other name of wisdom. And so I assert that every good man, whether living or dead, is of spiritual nature, and is rightly called a spirit.

2 The“journey across”seems to refer to one part of the“conveying”that daemons performed—conducting the souls of deceased human beings from earth to the abode of the gods.

Plat. Epin. 985a] but partaking of extraordinary intelligence, as belonging to an order which is quick to learn and strong in memory, we may say that they understand the whole of our thoughts, and show extraordinary kindness to anyone of us who is a good man and true, and hate him who is utterly evil, as one who already partakes of suffering. For we know that God, who has the privilege of the divine portion, is remote from these affections of pain and pleasure, but has a share of intelligence and knowledge in every sphere; and the heaven being filled full of live creatures,

Plat. Epin. 985b. 
  [985b] they interpret all men and all things both to one another and to the most exalted gods, because the middle creatures move both to earth and to the whole of heaven with a lightly rushing motion. The kind which is of water,1 the fifth, we shall be right in representing as a semi-divine product of that element, and it is at one time seen, but at another is concealed through becoming obscure, presenting a marvel in the dimness of vision. So these
1 The nymphs.

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