Questions for Dr. Leighton Flowers regarding Original Sin and the Grace of God

The following is a post corresponding to my previously publish video (available here):

Dr. Flowers,

I’ve been asked to debate the question of whether Provisionism is Semipelagian.  This arose because I posted a blog entry in which I went through the first eight canons of the second council of Orange, and then posted a tweet from Soteriology101 that conflicts with that canon (here's a link to this post).

Dr. Kurt Jaros asked if I would debate the question that he believed was raised by my post.

It is a bit of an unusual debate topic, in that Kurt doesn’t claim to be a Provisionist.  Since your site seems to be the focal point of “Provisionism,” as such, I thought I would ask you a few questions to help clarify your position in advance of the debate.

On the question of Original Sin

• I understand that you deny that you and I were born guilty of Adam’s sin.  If I understand you correctly, this is because you deny the idea of guilt being transmitted from Adam to others, except by way of imitation or bad example.
• I understand you also deny that Adam’s sin results in the incapacitation of any person’s free will.  Although you believe that “every person who is capable of moral action will sin,” you do not believe that this has to do with their free will being incapacitated.  Instead, they simply have a “nature and environment inclined toward sin.”

Question chain 1: Are you saying that some people are incapable of moral action?  Do you mean infants?  If so, do you believe that infants have any sin of any kind, either personal or from Adam?  In the sad case where infants die in infancy, do you say that Jesus died for these infants?  If so, why was that necessary?  What sins does Jesus bear or take away for infants who die in infancy?

Question chain 2: In the Provionism doctrinal statement does “inclined toward sin” define “nature” or just “environment”?  If the former, do you agree with Calvinists and Arminians that Jesus was not born with a fallen nature, although the rest of humanity was? In other words, are you saying that Jesus was born with a nature inclined toward sin? If not, would you please correct the error that says that if our nature is fallen, then Jesus’ nature must also have been fallen?

On the question of the Grace of God

• I understand that you reject the Calvinist doctrine of effectual calling.
• I understand that you also reject the Arminian doctrine of prevenient grace.
• I understand that your reason for rejecting both the Calvinist and Arminian views on this is that you believe that the gospel is the power of God unto salvation, in the sense that anyone can hear the Gospel message and respond by believing.
• I understand that you say it is unfair to describe your position as one in which man is “unaided” or as one in which there is no grace prior to faith, or as in one in which man initiates the process of salvation.
• I understand that you allege that God does graciously aid man prior to faith and God does take the initiative, in the following ways:
• The Holy Spirit inspired Scripture, which is provided so we can read and believe and have eternal life.
• The preaching of the gospel is a human means of sharing the divinely inspired message of the gospel.
• Christ’s death on the cross was itself gracious.
• God’s creation and general supervision of the creation are also gracious.

Question chain 3: What about God working internally in a person prior to faith?  Do you agree that this is necessary? Is the natural man able to humble himself and pray for salvation before God begins to work directly in the person’s heart?

-TurretinFan

Soteriology101 and the Necessity of Grace

 A twitter user with the handle, The Arminians, provided a quotation from Ryerson, (citation and link added, and wording of the quotation updated to reflect the original by TF, original is shown in the screenshot below):

... they differ ... from the Pelagians, by holding the doctrine of human depravity—the natural corruption of the human heart, and human inability, without Divine grace, to turn from sin to holiness—teaching at the same time, that a sufficient measure of grace is given to every man to profit withal ... 

-Ryerson 1882 (The Canadian Methodist Magazine, "Canadian Methodism; Its Epochs and Characteristics," "Essay III: the Supernatural Character of Canadian Methodism," p. 221)

Soteriology101 responded:

Provisionists would agree with this statement but only with the caveat that “divine grace” would include all the means God employs to call sinners to reconciliation, most especially including the inspiration and dispersion of his gospel appeal. 

Some have pushed back on this caveat saying that is not the “normal meaning” of divine grace in these historical discussions. I understand that, but it is our contention that this IS the problem. Speaking of the aid of divine grace while presuming the work of the Holy Spirit in bringing the gospel isn’t included as a necessary and sufficient divine grace is a huge and unbiblical omission. 

If nothing else, for clarity sake, one holding to this position should say, “Despite all of the divine grace that brought us both general and special revelation (ie creation, the conscience, the law written upon our heart, the incarnation, the death burial and resurrection, the inspiration of scripture, the dispersion of the gospel, the Holy Spirit indwelling of the bride of Christ, etc) making Himself abundantly clear and all men without excuse, the corruption of men is so great that even more divine grace is needed than what has been provided in all the divine graces listed above.

Notice the clear admission: "that is not the “normal meaning” of divine grace in these historical discussions. I understand that, but it is our contention that this IS the problem." 

A second is like unto it:

Soteriology101 wrote (copy of now-current version of the tweet, with a screenshot below):

Calvinist: God decided all will be born unable to believe but will effectuate faith in some. 

Arminian: God decided all will be born unable to believe but He will give that ability back to everyone. 

Provisionist: That premise ☝️was introduced into the church in the 5th century and cannot be established by the Scriptures. 

God graciously created us in His image with the capacity to accept or reject His revealed truth. He didn’t determine or even allow for all humanity to lose this innate capacity to believe divine revelation only to reestablish it.

Notice the clear denial of the necessity of grace to restore man's ability in preparation for faith. 

Cassiodorus on Psalm 132:8 and the Ark of the Covenant

Cassiodorus (A.D. c. 485 - 585) in Cassiodorus: Explanation of the Psalms, Vol. 3 from the Ancient Christian Writers series, vol 53 of the series, p. 326 (P. G. Walsh, trans.):

Arise, O Lord, into thy resting-place: thou and the ark which thou hast sanctified. Once the prophet realized that the Lord Christ's promises previously mentioned had been fulfilled, he cried out to the Lord: Arise into thy resting-place, for he did not wish any debt to remain unpaid. He sought to make clear the outcome of events in the dispensation of the attained truth: in other words, that Christ should rise again from the world below into the enduring blessedness of His divinity. Observe that he added thy resting-place; for Your own majesty bestowed it on You, since You reign with the Father in equal power and everlasting glory. He did not wish you to think that the Head could abandon the members, so he added: Thou and the ark which thou has sanctified, in other words, "the Church which You have deigned to sanctify by making it Your members." He did not specify the ark of Noah, or the art of the covenant, though both of these appeared to represent a type of the Church; instead he designated her in a special way when he added: Which though hast sanctified. Now observe what follows.

Epilogue to the Council of Orange

The following is the epilogue to the Second Council of Orange, together with an AI translation (source of Latin is Hefele):

Ac sic secundiun suprascriptas sanctarum Scripturarum sententias vel antiquorum patrum definitiones hoc Deo propitiante et prsedicare debemus et credere, quod per peccatum primi hominis ita inclinatum et attenuatum fuerit liberum arbitrium, ut nullus postea aut diligere Deum sicut opportuit, aut credere in Deum, aut operari propter Deum quod bonum est possit, nisi eum gratia misericordiae divinae praevenerit. Unde et Abel justo et Noe et Abrahae, et Isaac et Jacob et omni antiquorum patrum multitudini illam praeclaram fidem, quam in ipsorum laude praedicat Apostolus Paulus, non per bonum natures quod prius in Adam datum fuerat, sed per gratiam Dei credimus fuisse collatam. 

And thus, according to the aforementioned sentences of the Holy Scriptures or the definitions of the ancient Fathers, with God being propitious, we must preach and believe that through the sin of the first man, free will was so inclined and weakened that no one thereafter can either love God as he ought, or believe in God, or act for God's sake in what is good, unless the grace of divine mercy precedes him. Therefore, we believe that to Abel the righteous, and to Noah, and to Abraham, and to Isaac, and to Jacob, and to the whole multitude of ancient fathers, that excellent faith, which the Apostle Paul proclaims in their praise, was not conferred through the natural goodness which was first given in Adam, but through the grace of God.

Quam gratiam etiam post adventum domini omnibus qui baptizari desiderant, non in libero arbitrio haberi, sed Christi novimus simul et credimus largitate conferri, secundum illud quod saepe jam dictum est et quod saepe jam dictum est et quod praedicat Paulus apostolus : Vobis donatum est pro Christo non solum ut in eum credatis, sed etiam, ut pro illo patiamini (Phil. i. 29) ; et illud : Deus qui ccepit in vobis bonum opus, perficiet usque in diem domini nostri Jesu Christi (Phil. i. 6); et illud: Or alia, salvi facti estis per fidem, et hoc non ex vobis, dei enim donum est (Eph. ii. 8); et quod de se ipso ait apostolus : Misericordiam consecutus sum, ut fidelis essem (1 Cor. vii. 25); non dexit quia eram sed ut essem ; et illud : Quid habes quod non accepistii. (1 Cor. iv. 7); et illud: Omne datum bonum et omnc donum perfectum desursum est, descendens a patre luminum (Jac. i. 17); et illud : Nemo habet quidquam nisi illi datum fuerit desuper (Joann. iii. 27). 

We also know and believe that this grace, even after the coming of the Lord, is not held in free will for all who desire to be baptized, but is conferred through the generosity of Christ, according to what has been often said and what the Apostle Paul preaches: 'For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him' (Philippians 1:29); and this: 'He who began a good work in you will carry it on to completion until the day of Christ Jesus' (Philippians 1:6); and this: 'For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God' (Ephesians 2:8); and what the apostle says of himself: 'I became a servant of this gospel by the gift of God’s grace given me through the working of his power' (1 Corinthians 7:25); not because I was [faithful], but so that I might be [faithful]; and this: 'What do you have that you did not receive?' (1 Corinthians 4:7); and this: 'Every good and perfect gift is from above, coming down from the Father of the heavenly lights' (James 1:17); and this: 'A person can receive only what is given them from heaven' (John 3:27).

Innumerabilia sunt sanctorum scripturarum testimonia quae possunt ad probandam gratiam proferri sed brevitatis studio praetermissa sunt, quia et revera cui pauca non sufficiunt plura non proderunt. Hoc etiam secundum fidem Catholicam credimus, quod accepta per baptismum gratia omnes baptizati, Christo auxiliante et co-operante, quae ad salutem animse pertinent, possint et debeant, si fideliter laborare voluerint adimplere. Aliquos vero ad malum divina potestate praedestinatos esse non solum non credimus, sed etiam si sunt qui tantum malum credere velint, cum omni detestatione illis anathema dicimus. Hoc etiam salubriter profitemur et credimus, quod in omni opere bono non nos incipimus et postea per Dei misericordiam adjuvamur sed ipse nobis nullis praecedentibus bonis meritis et fidem et amorem sui prius inspirat, ut et baptismi sacramenta fideliter requiramus, et post baptismum cum ipsius adjutorio ea quae sibi sunt placita implere possimus. Unde manifestissime credendum est quod et illius latronis, quern dominus ad paradisi patriam revocavit, et Cornelii centurionis ad quern angelus Domini missus est, et Zacchaei qui ipsum dominum suscipere meruit, ilia tarn admirabilis fides non fuit de natura, sed divinaa largitatis donum. Et quia definitionem antiquorum patrum nostramque, quae suprascripta est, non solum religiosis, sed etiam laicis medicamentum esse et desideramus et cupimus, placuit, ut earn et illustres ac inagnifici viri, qui nobiscum ad praefatam festivitatem convenerunt, propria manu subscriberent. 

There are innumerable testimonies of the holy scriptures that can be brought forward to prove grace, but they have been omitted for the sake of brevity, because indeed, if a few are not sufficient for someone, more will not be beneficial. We also believe this according to the Catholic faith, that after receiving grace through baptism, all baptized, with the help and cooperation of Christ, can and should fulfill what is necessary for the salvation of the soul, if they want to work faithfully. We not only do not believe that some are predestined to evil by divine power, but also, if there are those who want to believe such great evil, we say anathema to them with all detestation. We also healthily profess and believe that in every good work, it is not us who begin and are then helped by God's mercy, but He Himself first inspires in us faith and love for Him, without any preceding good merits, so that we may faithfully seek the sacraments of baptism, and after baptism, with His help, fulfill what is pleasing to Him. Therefore, it is most clearly to be believed that the admirable faith of the thief whom the Lord called back to the paradise of heaven, of Cornelius the centurion to whom the angel of the Lord was sent, and of Zacchaeus who was worthy to receive the Lord Himself, was not from nature, but was a gift of divine generosity. And because we desire and wish the definition of the ancient fathers and ours, which is written above, to be not only a remedy for the religious but also for the laity, it was pleasing that the illustrious and magnificent men, who came together with us for the aforementioned celebration, should also subscribe to it with their own hand.

Soteriology 101 and the First Eight Canons of the Council of Orange

The Canons of the Council of Orange (Anno Domini 529)(as found here)

CANON 1. If anyone denies that it is the whole man, that is, both body and soul, that was "changed for the worse" through the offense of Adam's sin, but believes that the freedom of the soul remains unimpaired and that only the body is subject to corruption, he is deceived by the error of Pelagius and contradicts the scripture which says, "The soul that sins shall die" (Ezek. 18:20); and, "Do you not know that if you yield yourselves to anyone as obedient slaves, you are the slaves of the one whom you obey?" (Rom. 6:126); and, "For whatever overcomes a man, to that he is enslaved" (2 Pet. 2:19).

CANON 2. If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, "Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).

CANON 3. If anyone says that the grace of God can be conferred as a result of human prayer, but that it is not grace itself which makes us pray to God, he contradicts the prophet Isaiah, or the Apostle who says the same thing, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me" (Rom 10:20, quoting Isa. 65:1).

CANON 4. If anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit, he resists the Holy Spirit himself who says through Solomon, "The will is prepared by the Lord" (Prov. 8:35, LXX), and the salutary word of the Apostle, "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13).

CANON 5. If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism-if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.

CANON 6. If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).

CANON 7. If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).

CANON 8. If anyone maintains that some are able to come to the grace of baptism by mercy but others through free will, which has manifestly been corrupted in all those who have been born after the transgression of the first man, it is proof that he has no place in the true faith. For he denies that the free will of all men has been weakened through the sin of the first man, or at least holds that it has been affected in such a way that they have still the ability to seek the mystery of eternal salvation by themselves without the revelation of God. The Lord himself shows how contradictory this is by declaring that no one is able to come to him "unless the Father who sent me draws him" (John 6:44), as he also says to Peter, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (Matt. 16:17), and as the Apostle says, "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor. 12:3).

Richard Rolle on Psalm 132:8 and the Ark of the Covenant

Richard Rolle (c. 1300–1349) – The Psalter, or Psalms of David & Certain Canticles, with a Translation & Exposition in English  (Oxford: Clarendon Press, 1884)  (pp. 450-51)

8. Surge domine in requiem tuam: tu & arca sanctificacionis tue. ⸿ Rise lord in til thi rest : thou and the huche of thi halighynge. ⸿ Rise fra ded and steghe in till heuen. and thi kirk, the whilke thou halighid ; ryse til luf and life.

AI translation:

Latin:  "Surge, Domine, in requiem tuam: tu et arca sanctificationis tuae."

Modern English Translation: "Arise, O Lord, into Your rest: You, and the ark of Your sanctification."

Middle English: "Rise, lord, in til thi rest: thou and the huche of thi halighynge."

Early Modern English: "Rise from dead and steghe in till heaven, and thi kirk, the whilke thou halighid; rise til luf and life."

Modern English Translation: "Rise, Lord, into Your rest: You and the chest of Your hallowing. Rise from death and ascend into heaven, and Your church, which You have hallowed; rise to love and life."

In the Middle English part, "huche" refers to a chest or box, likely referring to the Ark of the Covenant. "Halighynge" refers to hallowing or making holy. In the Early Modern English part, "steghe" means to ascend, "kirk" refers to a church, and "whilke" means which. "Luf" refers to love, and "life" remains the same in modern English.

I tend to agree with the AI translation here.

John Chrysostom on Psalm 132:8 and the Ark of the Covenant

 St. John Chrysostom, Commentary on the Psalms, Vol. 2, Robert Charles Hill, trans., p. 206:

Ascend to your resting place, O Lord, you and the ark of your sanctification (v. 8). A different version, "of your strength;" another, "of your power." Both versions are right: holiness was given from there, and the writings contained in it were productive of holiness and strength. He put it well, therefore: God gave evidence of great power by means of it, once, twice, many times, as for example when it was captured by the people of Ashdod, when the idols were cast down, when it struck its captors, when on its return it stopped the plague, and he gave evidence of his might through other portents he worked in the same place. Now, what is the meaning of Ascend to your resting place? Put a stop to our wandering and the carrying of the ark, and give it rest at long last.

Theodoret of Cyrus on the Ark of the Covenant in Psalm 132

Theodoret of Cyrus, Commentary on the Psalms, vol. 2, Robert C. Hill, trans., pp. 307-08:

(5) Rise up, O Lord, to your rest (v. 8). They call worship according to the Law God's rising up--not that he is in need of it or finds satisfaction in it, but he welcomes the piety of the offerers. They also beg that his grace be manifested again, and the former glory be given to the Temple. You and the ark of your sanctification. Since in the Holy of Holies the ark stood with the tables of the Law inside, and the mercy seat was situated alongside, and through the latter some indications of the divine manifestation were given to the high priest, he was right to make mention of the ark: the God who made heaven and earth, according to the saying of the blessed Paul, does not dwell in temples made by [human] hands. The wise Solomon also prayed this way, "If the heaven and heaven of heavens are not sufficient for you." The very God of all also said this, "The Heaven is my throne and the earth is my footstool: what sort of house will you build for me? or what is my resting place?"

‎St. Albert the Great or Adenulf of Anangni on the Psalms‎, Psalm 132:8 and the Ark of the Covenant

 ‎St. Albert the Great (d. A.D. 1280) or Adenulf of Anagni (d. A.D. 1289) on the Psalms‎, at Psalm 132:8 (Vulgate Psalm 131:8)(link to source)

8. Arise, O Lord, into thy resting place: thou and the ark, which thou hast sanctified.

Arise, Yahweh, to your resting place, you and the ark your fortress.

132:1.2.1.1 After showing his desire to see the house of the Lord built, the builder is invited to build it. Therefore: (1) he invites Christ to do so, (2) he prays that the Jewish nation [not] be excluded from that house, or he invites God the Father to send his Son: "For your servant David's sake". In the first he invites Christ (1) to prepare himself for building the Church through his resurrection, (2) that he ordain ministers for the construction: "Let your priests". In the first, he invites Christ (1) to rise in reality, (2) to make his own people rise in hope: "you and the ark". The idea is: Lord, we know that the Church, which is the house of God, is to be gathered from the Jews and the Gentiles. Therefore, Lord, that this may happen, arise from the dead to your rest, that you may fear no more harassment from the Jews, as did happen. —Rom 6:9 Christ, being raised from the dead, will never die again. —1 Cor 15:20 Christ has been raised from the dead, the first fruits of those who have died. Christ had rest by this resurrection, and even before the resurrection, immediately after his death. —Rev 14:13 Yes, says the Spirit, they will rest from their labors.

He says: Rise, you first, in reality, and the ark which you sanctified, namely the Church, through you in hope. He comes first, and the others after him. —Micah 2:13 The one who breaks out will go up before them. —Zeph 3:8 Wait for me, says Yahweh, for the day when I arise in the future.

The ark is a good symbol of the Church, because in it were kept: (1) manna, while in the Church bread from heaven (John 6). (2) the tablets of the covenant; while in the Church the two are held by true knowledge —Luke 24:45 Then he opened their minds to understand the scriptures. (3) the staff of Aaron, while in the Church there is priestly power —Mat 16:19 Whatever you bind on earth will be bound in heaven. (4) The Church was also symbolized by the ark of Noah, battered by the waves of troubles and containing animals of every kind.

I have listed both Albert and Adenulf, as I have seen the same text ascribed to both.  I suspect that Adenulf is the correct author, based on the tendency to wrongly ascribe works to more famous authors.  

Thomas Aquinas on the Symbolism of the Ark of the Covenant

 Thomas Aquinas (link to source), Summa Theologica, Second Part of the Second Part, Treatise on the Theological Virtues, Question 33, Article 4: 

Whether a man is bound to correct his prelate?

Objection 1: It would seem that no man is bound to correct his prelate. For it is written (Ex. 19:12): "The beast that shall touch the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Kings 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects.

...

Reply to Objection 1: It would seem that a subject touches his prelate inordinately when he upbraids him with insolence, as also when he speaks ill of him: and this is signified by God's condemnation of those who touched the mount and the ark.

For those who are interested in such things, no orthodox Roman Catholic theologian would refer to Mary as a prelate.

Thomas Aquinas (link to source), Summa Theologica, First Part of the Second Part, Treatise on Law, Question 102, Article 4: 

Whether sufficient reason can be assigned for the ceremonies pertaining to holy things?

...

Objection 6: Further, the Lord commanded (Ex. 20:4) that they should "not make . . . a graven thing, nor the likeness of anything." It was therefore unfitting for graven images of the cherubim to be set up in the tabernacle or temple. In like manner, the ark, the propitiatory, the candlestick, the table, the two altars, seem to have been placed there without reasonable cause.

...

Reply to Objection 6: Both literal and figurative reasons may be assigned for the things contained in the tabernacle. The literal reason is in connection with the divine worship. And because, as already observed (ad 4), the inner tabernacle, called the Holy of Holies, signified the higher world of spiritual substances, hence that tabernacle contained three things, viz. "the ark of the testament in which was a golden pot that had manna, and the rod of Aaron that had blossomed, and the tables" (Heb. 9:4) on which were written the ten commandments of the Law. Now the ark stood between two "cherubim" that looked one towards the other: and over the ark was a table, called the "propitiatory," raised above the wings of the cherubim, as though it were held up by them; and appearing, to the imagination, to be the very seat of God. For this reason it was called the "propitiatory," as though the people received propitiation thence at the prayers of the high-priest. And so it was held up, so to speak, by the cherubim, in obedience, as it were, to God: while the ark of the testament was like the foot-stool to Him that sat on the propitiatory. These three things denote three things in that higher world: namely, God Who is above all, and incomprehensible to any creature. Hence no likeness of Him was set up; to denote His invisibility. But there was something to represent his seat; since, to wit, the creature, which is beneath God, as the seat under the sitter, is comprehensible. Again in that higher world there are spiritual substances called angels. These are signified by the two cherubim, looking one towards the other, to show that they are at peace with one another, according to Job 25:2: "Who maketh peace in . . . high places." For this reason, too, there was more than one cherub, to betoken the multitude of heavenly spirits, and to prevent their receiving worship from those who had been commanded to worship but one God. Moreover there are, enclosed as it were in that spiritual world, the intelligible types of whatsoever takes place in this world, just as in every cause are enclosed the types of its effects, and in the craftsman the types of the works of his craft. This was betokened by the ark, which represented, by means of the three things it contained, the three things of greatest import in human affairs. These are wisdom, signified by the tables of the testament; the power of governing, betokened by the rod of Aaron; and life, betokened by the manna which was the means of sustenance. Or else these three things signified the three Divine attributes, viz. wisdom, in the tables; power, in the rod; goodness, in the manna---both by reason of its sweetness, and because it was through the goodness of God that it was granted to man, wherefore it was preserved as a memorial of the Divine mercy. Again, these three things were represented in Isaias' vision. For he "saw the Lord sitting upon a throne high and elevated"; and the seraphim standing by; and that the house was filled with the glory of the Lord; wherefrom the seraphim cried out: "All the earth is full of His glory" (Is. 6:1, 3). And so the images of the seraphim were set up, not to be worshipped, for this was forbidden by the first commandment; but as a sign of their function, as stated above.

The outer tabernacle, which denotes this present world, also contained three things, viz. the "altar of incense," which was directly opposite the ark; the "table of proposition," with the twelve loaves of proposition on it, which stood on the northern side; and the "candlestick," which was placed towards the south. These three things seem to correspond to the three which were enclosed in the ark; and they represented the same things as the latter, but more clearly: because, in order that wise men, denoted by the priests entering the temple, might grasp the meaning of these types, it was necessary to express them more manifestly than they are in the Divine or angelic mind. Accordingly the candlestick betokened, as a sensible sign thereof, the wisdom which was expressed on the tables (of the Law) in intelligible words. The altar of incense signified the office of the priest, whose duty it was to bring the people to God: and this was signified also by the rod: because on that altar the sweet-smelling incense was burnt, signifying the holiness of the people acceptable to God: for it is written (Apoc. 8:3) that the smoke of the sweet-smelling spices signifies the "justifications of the saints" (cf. Apoc. 19:8). Moreover it was fitting that the dignity of the priesthood should be denoted, in the ark, by the rod, and, in the outer tabernacle, by the altar of incense: because the priest is the mediator between God and the people, governing the people by Divine power, denoted by the rod; and offering to God the fruit of His government, i.e. the holiness of the people, on the altar of incense, so to speak. The table signified the sustenance of life, just as the manna did: but the former, a more general and a coarser kind of nourishment; the latter, a sweeter and more delicate. Again, the candlestick was fittingly placed on the southern side, while the table was placed to the north: because the south is the right-hand side of the world, while the north is the left-hand side, as stated in De Coelo et Mundo ii; and wisdom, like other spiritual goods, belongs to the right hand, while temporal nourishment belongs on the left, according to Prov. 3:16: "In her left hand (are) riches and glory." And the priestly power is midway between temporal goods and spiritual wisdom; because thereby both spiritual wisdom and temporal goods are dispensed.

Another literal signification may be assigned. For the ark contained the tables of the Law, in order to prevent forgetfulness of the Law, wherefore it is written (Ex. 24:12): "I will give thee two tables of stone, and the Law, and the commandments which I have written: that thou mayest teach them" to the children of Israel. The rod of Aaron was placed there to restrain the people from insubordination to the priesthood of Aaron; wherefore it is written (Num. 17:10): "Carry back the rod of Aaron into the tabernacle of the testimony, that it may be kept there for a token of the rebellious children of Israel." The manna was kept in the ark to remind them of the benefit conferred by God on the children of Israel in the desert; wherefore it is written (Ex. 16:32): "Fill a gomor of it, and let it be kept unto generations to come hereafter, that they may know the bread wherewith I fed you in the wilderness." The candlestick was set up to enhance the beauty of the temple, for the magnificence of a house depends on its being well lighted. Now the candlestick had seven branches, as Josephus observes (Antiquit. iii, 7,8), to signify the seven planets, wherewith the whole world is illuminated. Hence the candlestick was placed towards the south; because for us the course of the planets is from that quarter. The altar of incense was instituted that there might always be in the tabernacle a sweet-smelling smoke; both through respect for the tabernacle, and as a remedy for the stenches arising from the shedding of blood and the slaying of animals. For men despise evil-smelling things as being vile, whereas sweet-smelling things are much appreciated. The table was place there to signify that the priests who served the temple should take their food in the temple: wherefore, as stated in Mat. 12:4, it was lawful for none but the priests to eat the twelve loaves which were put on the table in memory of the twelve tribes. And the table was not placed in the middle directly in front of the propitiatory, in order to exclude an idolatrous rite: for the Gentiles, on the feasts of the moon, set up a table in front of the idol of the moon, wherefore it is written (Jer. 7:18): "The women knead the dough, to make cakes to the queen of heaven."

In the court outside the tabernacle was the altar of holocausts, on which sacrifices of those things which the people possessed were offered to God: and consequently the people who offered these sacrifices to God by the hands of the priest could be present in the court. But the priests alone, whose function it was to offer the people to God, could approach the inner altar, whereon the very devotion and holiness of the people was offered to God. And this altar was put up outside the tabernacle and in the court, to the exclusion of idolatrous worship: for the Gentiles placed altars inside the temples to offer up sacrifices thereon to idols.

The figurative reason for all these things may be taken from the relation of the tabernacle to Christ, who was foreshadowed therein. Now it must be observed that to show the imperfection of the figures of the Law, various figures were instituted in the temple to betoken Christ. For He was foreshadowed by the "propitiatory," since He is "a propitiation for our sins" (1 Jn. 2:2). This propitiatory was fittingly carried by cherubim, since of Him it is written (Heb. 1:6): "Let all the angels of God adore Him." He is also signified by the ark: because just as the ark was made of setim-wood, so was Christ's body composed of most pure members. More over it was gilded: for Christ was full of wisdom and charity, which are betokened by gold. And in the ark was a golden pot, i.e. His holy soul, having manna, i.e. "all the fulness of the Godhead" (Col. 2:9). Also there was a rod in the ark, i.e. His priestly power: for "He was made a . . . priest for ever" (Heb. 6:20). And therein were the tables of the Testament, to denote that Christ Himself is a lawgiver. Again, Christ was signified by the candlestick, for He said Himself (Jn. 8:12): "I am the Light of the world"; while the seven lamps denoted the seven gifts of the Holy Ghost. He is also betokened in the table, because He is our spiritual food, according to Jn. 6:41, 51: "I am the living bread": and the twelve loaves signified the twelve apostles, or their teaching. Or again, the candlestick and table may signify the Church's teaching, and faith, which also enlightens and refreshes. Again, Christ is signified by the two altars of holocausts and incense. Because all works of virtue must be offered to us to God through Him; both those whereby we afflict the body, which are offered, as it were, on the altar of holocausts; and those which, with greater perfection of mind, are offered to God in Christ, by the spiritual desires of the perfect, on the altar of incense, as it were, according to Heb. 13:15: "By Him therefore let us offer the sacrifice of praise always to God."

Emphasis is added by me.

Thomas Aquinas, Catena Aurea, at Matthew 27:35-38 (link to source):

Aug., in Serm., non occ.: Let your holiness consider of what might is the power of the cross. Adam set at nought the commandment, taking the apple from the tree; but all that Adam lost, Christ found upon the cross. The ark of wood saved the human race from the deluge of waters; when God’s people came out of Egypt, Moses divided the sea with his rod, overwhelmed Pharaoh, and redeemed God’s people. The same Moses changed the bitter water into sweet by casting wood into it. By the rod the refreshing stream was drawn out of the rock; that Amalech might be overcome, Moses’ outstretched hands were supported upon his rod; the Law of God is entrusted to the wooden ark of the covenant, that thus, by these steps we may come at last to the wood of the cross.

Thomas Aquinas, Summa Theologica, Third Part, Treatise on the Incarnation, Question 46, Article 4 (link to source)

Whether Christ ought to have suffered on the cross?

...

I answer that, It was most fitting that Christ should suffer the death of the cross.

...

The seventh reason is because this kind of death responds to very many figures. For, as Augustine says in a sermon on the Passion (Serm. ci De Tempore), an ark of wood preserved the human race from the waters of the Deluge; at the exodus of God's people from Egypt, Moses with a rod divided the sea, overthrew Pharaoh and saved the people of God. the same Moses dipped his rod into the water, changing it from bitter to sweet; at the touch of a wooden rod a salutary spring gushed forth from a spiritual rock; likewise, in order to overcome Amalec, Moses stretched forth his arms with rod in hand; lastly, God's law is entrusted to the wooden Ark of the Covenant; all of which are like steps by which we mount to the wood of the cross.

Augustine on Psalm 132:8 (Vulgate Psalm 131:8)

From Augustine's Expositions on the Psalms at Psalm 132:8 

8. Arise, O Lord, into Your resting place [Psalm 131:8]. He says unto the Lord sleeping, Arise. You know already who slept, and who rose again....You, and the ark of Your sanctification: that is, Arise, that the ark of Your sanctification, which You have sanctified, may arise also. He is our Head; His ark is His Church: He arose first, the Church will arise also. The body would not dare to promise itself resurrection, save the Head arose first. The Body of Christ, that was born of Mary, has been understood by some to be the ark of sanctification; so that the words mean, Arise with Your Body, that they who believe not may handle.

Notice the contrast between this view and the interpretation alluded to by Pope Pius XII's "Munificentissimus Deus," that the ark is Mary.  That's not even Augustine's back-up interpretation of the text.

The Tetragrammaton in the Early Church Fathers (with bonus material)

In the patristic period (AD 70, upon the destruction of Jerusalem, to AD 749, the death of John Damascene), three fathers, in five places, provided a Greek transliteration of the tetragrammaton.  The term "tetragrammaton," however appears to have been used even before Christ by Philo, in his "Life of Moses."  Philo seems to indicate that the superstitions around saying the holy name of God were already there, and Philo does not offer more explanation.

The early Christian writers include Clement of Alexandria (AD 150-215), Epiphanius (c. 310/320 to 403), and Theodoret (393-457).  There is a human translation of the Theodoret material available, and I will try to provide it when I can.

[Bonus] PHILO JUDAEUS Phil. De vita Mosis (lib. i-ii) {0018.022} (1 B.C.-A.D. 1) Book 2 section 115 line 1

βάσις, ἵνα δύο ἀρετὰς ἀγαλματοφορῇ, δήλωσίν τε καὶ ἀλήθειαν· ὅλον δ’ ἁλυσειδίοις χρυσοῖς ἀνήρτητο πρὸς τὴν ἐπωμίδα, σφιγγόμενον ἐξ αὐτῆς, ὑπὲρ τοῦ μὴ χαλᾶσθαι. χρυσοῦν δὲ πέταλον ὡσανεὶ στέφανος ἐδημιουργεῖτο τέτταρας ἔχον γλυφὰς ὀνόματος, ὃ μόνοις τοῖς ὦτα καὶ γλῶτταν σοφίᾳ κεκαθαρμένοις θέμις ἀκούειν καὶ λέγειν ἐν ἁγίοις, ἄλλῳ δ’ οὐδενὶ τὸ παράπαν οὐδαμοῦ. τετραγράμματον δὲ τοὔνομά φησιν ὁ θεολόγος εἶναι, τάχα που σύμβολα τιθεὶς αὐτὰ τῶν πρώτων ἀριθμῶν, μονάδος καὶ δυάδος καὶ τριάδος καὶ τετράδος, ἐπειδὴ πάντα ἐν τετράδι, σημεῖον καὶ γραμμὴ καὶ ἐπιφάνεια καὶ στερεόν, τὰ μέτρα τῶν συμπάντων, καὶ αἱ κατὰ μουσικὴν ἄρισται συμφωνίαι, ἥ τε διὰ τεσσάρων ἐν ἐπιτρίτῳ λόγῳ καὶ ἡ διὰ πέντε ἐν ἡμιολίῳ καὶ ἡ διὰ πασῶν ἐν

AI-based translation

"...basis, so that it might bear the statue of two virtues, both indication and truth; and the whole was hung by golden chains towards the shoulder strap, clamped from it, so that it might not slacken. And a golden petal, like a crown, was fashioned bearing four engraved characters of the name, which only those who have purified their ears and tongue with wisdom are allowed to hear and say among the holy, and absolutely no one else anywhere. The theologian says the name is tetragrammaton, perhaps assigning them as symbols of the primary numbers, of the monad, dyad, triad, and tetrad, since everything is in the tetrad, a sign and line and surface and solid, the measures of all things, and the best harmonies in music, both the one through four in the proportion of four to three and the one through five in the proportion of three to two and the one through all in..."

Human translation (source)

that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; (114) and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. (115) And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and 

1. CLEMENS ALEXANDRINUS Theol. Stromata {0555.004} (A.D. 2nd-3rd) Book 5 chapter 6 section 34 subsection 5 line 2

(3) ὁ καλὸς ἀπόστολος λέγει. ἔνδον μὲν οὖν τοῦ καλύμματος ἱερατικὴ κέκρυπται διακονία καὶ τοὺς ἐν αὐτῇ πονουμένους πολὺ τῶν ἔξω

(4) εἴργει. πάλιν τὸ παραπέτασμα τῆς εἰς τὰ ἅγια τῶν ἁγίων παρόδου, κίονες τέτταρες αὐτόθι, ἁγίας μήνυμα τετράδος διαθηκῶν παλαιῶν,

(5) ἀτὰρ καὶ τὸ τετράγραμμον ὄνομα τὸ μυστικόν, ὃ περιέκειντο οἷς μόνοις τὸ ἄδυτον βάσιμον ἦν· λέγεται δὲ Ἰαουε, ὃ μεθερμηνεύεται

(6) ὁ ὢν καὶ ὁ ἐσόμενος. καὶ μὴν καὶ καθ’ Ἕλληνας θεὸς τὸ ὄνομα

(7) τετράδα περιέχει γραμμάτων. εἰς δὲ τὸν νοητὸν κόσμον μόνος ὁ κύριος <ἀρχιερεὺς> γενόμενος εἴσεισι, <διὰ> τῶν παθῶν εἰς τὴν τοῦ ἀρρήτου γνῶσιν παρεισδυόμενος, ὑπὲρ «πᾶν ὄνομα» ἐξαναχωρῶν, ὃ

(8) φωνῇ γνωρίζεται. ναὶ μὴν ἥ τε λυχνία ἐν τοῖς νοτίοις ἔκειτο τοῦ

AI-based translation

(3) The good apostle says. Then, within the veil, a priestly service is hidden and greatly restrains those laboring in it from the outside.

(4) Again, the curtain of the passage into the Holy of Holies, there are four pillars there, a holy message of the quadrilateral of old covenants,

(5) but also the Tetragrammaton, the mystic name, which was accessible only to those who were entitled to enter the sanctuary. It is called YHWH, which is translated

(6) as the one who is and who will be. And indeed, even in Greek, the name of God

(7) contains four letters. But into the intelligible world, only the Lord, having become the High Priest, enters, by suffering, entering into the knowledge of the ineffable, withdrawing above "every name," which

(8) is recognized by voice. Indeed, the lamp was located in the southern part of...

Human translation (source)

... the noble apostle says. Within the veil, then, is concealed the sacerdotal service; and it keeps those engaged in it far from those without.

Again, there is the veil of the entrance into the holy of holies. Four pillars there are, the sign of the sacred tetrad of the ancient covenants. Further, the mystic name of four letters which was affixed to those alone to whom the adytum was accessible, is called Jave, which is interpreted, Who is and shall be. The name of God, too, among the Greeks contains four letters.

Now the Lord, having come alone into the intellectual world, enters by His sufferings, introduced into the knowledge of the Ineffable, ascending above every name which is known by sound. The lamp, too, was placed to the south of ...

2&3. EPIPHANIUS Scr. Eccl. Panarion (= Adversus haereses) {2021.002} (A.D. 4th) Volume 2 page 86 lines 9 and 13

λῆς φασιν αὐτὸν εἶναι τὸν Σαβαὼθ οἱ ἀνόητοι, νομίζοντες ὄνομα εἶναι [τοῦ] θεοῦ τινὸς τὸ Σαβαώθ, ὡς ἤδη καὶ ἐν ταῖς πρότερον αἱρέσεσι διὰ πλάτους ἡμῖν πεπραγμάτευται περὶ ἑρμηνείας τοῦ Σαβαὼθ καὶ ἄλλων ὀνομασιῶν, τοῦ τε Ἠλὶ καὶ τοῦ Ἐλωείμ, τοῦ τε Ἢλ καὶ τοῦ Σαδδαῒ τοῦ τε Ἐλλιὼν τοῦ τε Ῥαββωνὶ τοῦ τε Ἰὰ τοῦ τε Ἀδωναῒ τοῦ τε Ἰαβέ, ὡς ὀνομασίαι εἰσὶ δοξολογιῶν ἅπασαι ἑρμηνευόμεναι καὶ οὐκ ὀνόματά ἐστι θετὰ ὡς εἰπεῖν τῇ θεότητι, ἅτινα καὶ ἐνταυθοῖ σπουδασθήσονται ἑρμηνευθέντα κεῖσθαι· τὸ Ἢλ θεός, τὸ Ἐλωεὶμ θεὸς ἀεί, τὸ Ἠλὶ θεός μου, τὸ Σαδδαῒ ὁ ἱκανός, τὸ Ῥαββωνὶ ὁ κύριος, τὸ Ἰὰ κύριος, τὸ Ἀδωναῒ ὁ ὢν κύριος, τὸ Ἰαβὲ ὃς ἦν καὶ ἔστιν ὁ ἀεὶ ὤν, ὡς ἑρμηνεύει τῷ Μωυσῇ «ὁ ὢν ἀπέσταλκέ με, ἐρεῖς πρὸς αὐτούς», καὶ τὸ Ἐλλιὼν ὕψιστος, καὶ τὸ Σαβαὼθ δυνάμεων ἑρμηνεύεται. κύριος οὖν Σαβαὼθ κύριος τῶν δυνάμεων. πάντῃ γὰρ <κύριος> πρόσκειται ὅπου τοῦ Σαβαὼθ ὄνομα λέγει ἡ γραφή· <ἡ γὰρ γραφὴ> οὐ μόνον ἐκφωνεῖ λέγουσα· «εἶπέ μοι Σαβαὼθ ἢ ἐλάλησε Σα-

AI-based translation

"They say foolishly that he is Sabaoth, believing that Sabaoth is a name of some god, as has already been widely explained to us in the previous heresies about the interpretation of Sabaoth and other names, of both Eli and Elohim, both El and Saddai, both Elyon and Rabboni, both Ya and Adonai, both Yave, as they are interpreted as doxologies and are not names assigned, so to speak, to the deity, which will also be zealously interpreted here; El is God, Elohim is the eternal God, Eli is my God, Saddai is the able one, Rabboni is the lord, Ya is lord, Adonai is the being lord, Yave is who was and is the always being, as he interprets to Moses 'the one who is has sent me, you will say to them', and Elyon is the highest, and Sabaoth is interpreted as of hosts. Therefore, Lord Sabaoth is the Lord of the hosts. For 'Lord' applies everywhere where the scripture speaks the name of Sabaoth; for not only does the scripture express saying: 'Tell me, Sabaoth, or speak, Sa-..."

Human translation (source)

... The fools say, in blasphemy against their own head, that this is Sabaoth himself,

5:8 since they suppose that Sabaoth is a name for some god. Already in the previous Sects I have dealt at length with the translation of Sabaoth and other names—Eli and Elohim, El and Shaddai, Elyon, Rabboni, Jah, Adonai and Jahveh—

5:9 since they are all to be translated as terms of praise, and are not as it were given names for the Godhead. Here too I hasten to give them in translation.

5:10 'El' means 'God'; 'Elohim,' 'God forever'; 'Eli,' 'my God'; 'Shaddai,' 'the Sufficient'; 'Rabboni,' 'the Lord'; 'Jah,' 'Lord'; 'Adonai,' 'He who is existent Lord.' 'Jahveh' means, 'He who was and is, He who forever is,' as he translates for Moses, ' 'He who is' hath sent me, shalt thou say unto them.'15 'Elyon' is 'highest.' And 'Sabaoth' means, 'of hosts'; hence 'Lord Sabaoth,' means, 'Lord of Hosts.'

5:11 For wherever scripture uses the expression, 'Sabaoth,' 'Lord' is put next to it. Scripture does not merely cry, 'Sabaoth said to me,' or, 'Sabaoth spoke,' ...

4. THEODORETUS Scr. Eccl. et Theol. Quaestiones in Octateuchum {4089.022} (A.D. 4th-5th) Page 112 line 18

πρὸς αὐτόν, «ἐγώ εἰμι ὁ ὤν». τοῦτο δὲ παρ’ ἑβραίοις ἄφραστον ὀνομάζεται· ἀπείρηται γὰρ αὐτοῖς τοῦτο διὰ τῆς γλώττης προφέρειν, γράφεται δὲ διὰ τῶν τεσσάρων στοιχείων· διὸ καὶ τετράγραμμον αὐτὸ λέγουσι. τοῦτο καὶ τῷ πετάλῳ ἐπεγέγραπτο τῷ χρυσῷ, ὃ τῷ μετώπῳ τοῦ ἀρχιερέως ἐπετίθετο τῇ ταινίᾳ τῆς κεφαλῆς προσδεσμούμενον. καλοῦσι δὲ αὐτὸ σαμαρεῖται μὲν Ἰαβέ, ἰουδαῖοι δὲ Ἰά.

XVI    

Τί δήποτε τῆς τοῦ Ἀαρὼν γυναικός, οὐ τὸν πατέρα μόνον, ἀλλὰ καὶ τὸν ἀδελφὸν δῆλον ἡμῖν πεποίηκεν; Τῆς βασιλικῆς καὶ τῆς ἱερατικῆς φυλῆς τὴν ἐπιμιξίαν διδάσκει. ὁ γὰρ Ναασσῶν υἱὸς τοῦ Ἀμιναδάβ· ὁ δὲ Ἀμιναδὰβ τοῦ Ἀράμ· ὁ δὲ Ἀρὰμ

AI-based translation

"He said to him, "I am the one who is." However, this is unutterable among the Hebrews; for it is forbidden for them to pronounce this with their tongue, but it is written with the four elements; therefore, they also call it the Tetragrammaton. It was also inscribed on the gold plate, which was fastened to the forehead of the high priest with a headband. The Samaritans call it Yave, while the Jews call it Ya.

XVI

What, then, has the wife of Aaron made clear to us, not only about the father, but also about the brother? It teaches the mixture of the royal and priestly tribes. For Naasson is the son of Amminadab, and Amminadab is the son of Aram, and Aram..."

[BONUS]. THEODORETUS Scr. Eccl. et Theol. Quaestiones in Octateuchum {4089.022} (A.D. 4-5) Page 143 line 23

μενον. διά τοι τοῦτο καὶ τοῦ ἀέρος ὁ ποδήρης εἶχε τὸ χρῶμα· ὑακίνθινος γὰρ ἦν ὡς ἂν καὶ εἰς τοῦτον ἀφορῶν μετάρσιος γένηται. ἐπέκειτο δὲ τῇ κεφαλῇ κίδαρις τὸν οὐρανὸν μιμουμένη. ἐκάλυπτε δὲ καὶ ταινία τὸ μέτωπον, ἣν «μίτραν» εἶπον οἱ ἑβδομήκοντα. εἶχε δὲ ἐν μέσῳ πέταλον αὕτη χρυσοῦν, ἐγγεγραμμένον ἔχον τοῦ Θεοῦ τὸ ἄφραστον ὄνομα ὃ καλοῦσιν ἑβραῖοι τετράγραμμον. εὐλάβειαν δὲ τὸν λαὸν ἐκπαιδεύων ὁ δεσπότης Θεὸς δι’ αἰνίγματος τοῦτο δεδήλωκεν· «ἐπιγράψεις γὰρ αὐτῷ, φησίν, ἁγίασμα Κυρίου». ἐκέλευσε δὲ αὐτῷ καὶ ἐφεστρίδα γενέσθαι, ἣν οἱ ἑβδομήκοντα «ἐπωμίδα» ἐκάλεσαν· ἐν δὲ ταῖς βασιλείαις εὑρίσκομεν «ἐφοὺδ» αὐτὴν κατὰ τὴν τῶν ἑβραίων γλῶτταν ὠνομασμένην. αὕτη εἶχεν ἐφ’ ἑκατέρου μὲν ὤμου δύο λίθους πολυτελεῖς, ἔχοντας τῶν

AI-based translation

"For this reason, the tunic had the color of air; for it was hyacinth, so that whoever looks at it might be reminded of this element. A turban that imitates the sky lay on the head. It also covered the forehead with a band, which the Seventy called a "mitre". In the middle, this had a golden petal, which had the ineffable name of God engraved on it, which the Hebrews call the tetragrammaton. God, the Lord, educating the people in reverence, indicated this through the riddle: "For you shall engrave on it, he says, the sanctification of the Lord." He also commanded him to have an ephod, which the Seventy called a "shoulder-piece"; in the books of Kings, we find it called "ephod" in the language of the Hebrews. It had on each shoulder two precious stones, carrying the..."

5. THEODORETUS Theol. et Scr. Eccl. Haereticarum fabularum compendium {4089.031} (A.D. 4th-5th) Volume 83 page 460 line 15

καὶ αὐτὸ δηλοῖ τὸν Θεὸν, δασυνόμενον δὲ τὸν ἰσχυρόν·   

τὸ δὲ Ἀδωναῒ, τὸν Κύριον· τὸ δὲ Κύριος Σαβαὼθ, Κύριος τῶν δυνάμεων ἑρμηνεύεται, ἢ Κύριος στρατιῶν. Καὶ γὰρ παρ’ Ἕλλησι τὰ στρατιωτικὰ τάγματα, δυνάμεις καλοῦνται. Τὸ δὲ Σαδδαῒ, τὸν ἱκανὸν καὶ δυνατὸν σημαίνει· τὸ δὲ Ἀϊὰ τὸν ὄντα. Τοῦτο καὶ ἀνεκφώνητον ἦν παρ’ Ἑβραίοις. Σαμαρεῖται δὲ Ἰαβαὶ αὐτὸ λέγουσιν, ἀγνοοῦντες τὴν τοῦ ῥήματος δύναμιν. Ταῦτα μὴ νενοηκότες οἱ παραπλῆγες θεοὺς διαφόρους ἐκάλεσαν. Ἡμεῖς δὲ ἐπὶ τὰ λοιπὰ τοῦ συγγράμματος βαδιούμεθα.

Δʹ. —Περὶ δημιουργίας.

Ἐπιδεῖξαι δὲ χρὴ πρὸ τῶν ἁπάντων, ὡς τῆς κτίσεως ὑπάρχει δημιουργὸς, οὐχ ὁ μορφωθεὶς, κατὰ τὸν Βαλεντίνου μῦθον, ἐκ τοῦ πάθους τῆς Ἀχαμὼθ,

AI-based translation

But Adonai means the Lord; and the Lord Sabaoth is interpreted as the Lord of powers, or the Lord of armies. Indeed, in Greek, military units are called powers. Saddai signifies the sufficient and powerful one, and Aia means the existing one. This too was unpronounceable among the Hebrews. The Samaritans call it Iavai, not understanding the power of the word. Not having understood these things, the paralytics have called various gods. But we will proceed to the rest of the writing.

IV. - On Creation.

First and foremost, it must be demonstrated that there is a creator of the creation, not the one who was formed, according to the myth of Valentinus, from the suffering of Achamoth,..."

Manuscript 2344 at Revelation 16:5

Manuscript 2344 (Coislin 18) may be the only Greek manuscript with "Lord" in Revelation 16:5.  The following is an image of what I think is the relevant portion of the manuscript: 

(source)

The transcription (found elsewhere) suggests that 

10και εγενετο αιμα· 5και ηκουσα του αγγε

11λου των υδατων λεγοντος· δικαιος ει

12κε· ο ων και ο ην· ο οσιος· οτι ταυτα ε

13κρινας· 6οτι αιμα ἁγίων και προφητων

14εξεχεαν· και αιμα αυτοις εδωκας πιειν·

(source)

I can only guess that the transcription must have come from a higher quality image than is available from BNF. The Muenster website says that there are restrictions on the image they have of this manuscript.

Prof. J. Schmid's collation of Minuscule 2344 has some notes on Revelation 16:5, as shown below:

Theologische Quartalschrift 117 ( 1936 ) (pp. 149-87, at 180)

My expectation is that Prof. Schmid had access to the physical manuscript in the 1930s, when it possibly was in better condition.

The Novelty of Praying to the Dead

One kind reader sent me an email suggesting that describing prayers to the departed saints as "idolatrous" is a novelty in view of the testimony of Scripture.  

The term, "idolatrous," is not the best word for the sin. Nevertheless, surely the novelty is the practice of praying to anyone but God.  Attempts to contact the dead in various forms have been constantly opposed by Scripture:

Leviticus 19:31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.

Leviticus 20:6 And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.

Leviticus 20:27 A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.

Deuteronomy 18:11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.

1 Samuel 28:3 Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land.

1 Samuel 28:7-9 Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor. And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee. And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?

2 Kings 21:6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.

2 Kings 23:24 Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD.

1 Chronicles 10:13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;

Isaiah 8:19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?

Isaiah 19:3 And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.

Isaiah 29:4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.

And what can those who wish to speak to those who rest in Christ offer as a counterexample?  Jesus and his disciples spoke to the dead to raise them to life again, but that's not what these folks are doing.

On the mount of transfiguration, Jesus was seen talking with Moses and Elijah, but these folks are not talking with the dead, but merely praying to them.

But yes, it was (of course) ok for people to ask Mary to pray for them when Mary was there with them.  The same with Peter, and Paul, and the others.  The same as we ought to bear one another's burdens even now. 

But praying to anyone but God? Neither Christ nor his apostles ever endorsed such a thing.

-TurretinFan

Debate Against Icons

Images for Religious Veneration are a Grave Evil

First, they distract from the true image of God.  Human beings are said to be in the image of God (Genesis 1:26-27 and 9:6), the husband in a special way (1 Corinthians 11:7), and Christ in the most special way is the Image of God (2 Corinthians 4:4 and Colossians 1:15).  Notice, though that Paul, in Colossians, says that Christ is the image of the invisible God.  Invisibility is one of God’s attributes.

Thus, Hebrews 11:27 describes Moses as enduring, “as seeing him who is invisible,” and Paul in 1 Timothy 1:17 praises God as “the King eternal, immortal, invisible, the only wise God.”

The non-portrayal of God, including the non-portrayal of Christ is anticipated by the New Testament.  Thus, the apostle Peter writes (1 Peter 1:7-8): “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:”

Jesus likewise anticipated that people would not see him: John 20:29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. Moreover, it is the very next two verse that explain that we are to believe by the word, not the picture (John 20:30-31): “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”

John continues the same thing in his first epistle:

1 John 4:12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

And again: 

1 John 4:20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

Maybe someone will think that although it is not a picture of God, it is still a picture of Christ’s body.  But again, the true image of Christ’s body is two-fold: 

First, the people of God (the church) is the body of Christ (Ephesians 4:12, 1 Corinthians 12:12 and 27, Romans 12:5).  Moreover, the sacrament of the Lord’s supper illustrates both us (1 Corinthians 10:16) and (secondly, but primarily) Christ (Matthew 26:26, 1 Corinthians 11:24).

Second, they are an abomination to God.  

When Samuel wanted to call out the sinfulness of Saul’s rebellion, he compared it to witchcraft, and he compared Saul’s stubbornness to idolatry.  

The prohibitions against the making of idols in the Old Testament are numerous:

Leviticus 26:1 Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down (LXX: προσκυνῆσαι) unto it: for I am the LORD your God.’

Notice that the prohibition was not against art absolutely, but against art for the purpose of religious veneration “to bow down” to the idols or images - this is key.  After all, there were artistic renderings in God’s tabernacle and temple.  

Psalm 97:7  Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.

You might think that this means idols are prohibited because they represent false gods.  No, even idols of the true God are prohibited:

Deuteronomy 4:15-24

Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven. But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Furthermore the LORD was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance: But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land. Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee. For the LORD thy God is a consuming fire, even a jealous God.

Notice that God’s prohibition on images is in the strongest possible terms, and is justified by jealousy.  Why jealousy? Because whenever God is worshiped using images, the glory that is to be given to God is instead given to a lie. 

And it’s not limited to images in the round, notice how Ezekiel describes it:

Ezekiel 8:10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.

And the worship doesn’t have to be sacrificing animals, it can be bowing down to them:

Isaiah 2:8-9

Their land also is full of idols; they worship (LXX: προσεκύνησαν) the work of their own hands, that which their own fingers have made: and the mean man boweth down, and the great man humbleth himself: therefore forgive them not.

It can be kissing them:

Hosea 13:2 And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.

Greet one another with a holy kiss, but icons won’t kiss you back.

Indeed, the Old Testament records two times when the people of Israel represented God by the use of golden calves, and in both cases, God’s extreme displeasure was recorded.

Exodus 32:4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

1 Kings 12:28 Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

2 Kings 10:28-29 Thus Jehu destroyed Baal out of Israel. Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan.

But some will say, that was the Old Testament.  God was against idols then, but now He approves or even commands their use!

On the contrary, Jesus taught:

John 4:24 God is a Spirit: and they that worship him must worship him in spirit and in truth.

Icons and other idols are neither.

Likewise, Luke described Paul on Mars hill this way:

Act 17:16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.  

Paul’s sermon stated of God:

Acts 17:25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

Paul contrasts Christian worship from heathen worship, not by changing who their idols were of, but contrasting Christian worship to worship that involves idols:

1 Thessalonians 1:9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

1 Corinthians 12:2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

Indeed, Paul explains that the use of idols to represent God is part of man’s corruption:

Romans 1:20-23 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

Small wonder, then, that Demetrius the silversmith was so concerned about the spread of Christianity that he assembled a mob at Ephesus:

Acts 19:23-27

And the same time there arose no small stir about that way. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

Demetrius realized that Paul’s religion was not simply the replacement of one statute with another, but a worship of an invisible God, and consequently a threat to his livelihood.

Paul is not alone in his condemnation of idolatry.  In the Revelation of Jesus Christ that John gave, he writes:

Revelation 9:20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship (προσκυνήσωσιν) devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:

And in his first general epistle, John writes more tenderly and to the point:

1 John 5:21 Little children, keep yourselves from idols. Amen.

(the above was the negative constructive in my debate with Craig Truglia) 

1 Clement and Election

The author of 1 Clement would agree that it is Scripture that is to be our rule of faith.  He wrote:

1 Clement 53:1 For ye know, and know well, the sacred scriptures, dearly beloved, and ye have searched into the oracles of God. We write these things therefore to put you in remembrance.

That said, the author of 1 Clement provided numerous verses (I've identified 33 below) that mention God's calling and election, the number of the elect, and related topics.  The following are provided out of Lightfoot's excellent translation (available here)(other translations, notes, etc. available here), and are provided in response to a tweet by Leighton Flowers, which I plan to address another time.

1. 1 Clement prologue:1 The Church of God which sojourneth in Rome to the Church of God which sojourneth in Corinth, to them which are called and sanctified by the will of God through our Lord Jesus Christ. Grace to you and peace from Almighty God through Jesus Christ be multiplied.
2. 1 Clement 1:1 By reason of the sudden and repeated calamities and reverses which are befalling us, brethren, we consider that we have been somewhat tardy in giving heed to the matters of dispute that have arisen among you, dearly beloved, and to the detestable and unholy sedition, so alien and strange to the elect of God, which a few headstrong and self-willed persons have kindled to such a pitch of madness that your name, once revered and renowned and lovely in the sight of all men, hath been greatly reviled.
3. 1 Clement 2:4 Ye had conflict day and night for all the brotherhood, that the number of His elect might be saved with fearfulness and intentness of mind.
4. 1 Clement 6:1 Unto these men of holy lives was gathered a vast multitude of the elect, who through many indignities and tortures, being the victims of jealousy, set a brave example among ourselves.
5. 1 Clement 8:6 Seeing then that He desireth all His beloved to be partakers of repentance, He confirmed it by an act of His almighty will.
6. 1 Clement 11:1 For his hospitality and godliness Lot was saved from Sodom, when all the country round about was judged by fire and brimstone; the Master having thus fore shown that He forsaketh not them which set their hope on Him, but appointeth unto punishment and torment them which swerve aside.
7. 1 Clement 11:2 For when his wife had gone forth with him, being otherwise minded and not in accord, she was appointed for a sign hereunto, so that she became a pillar of salt unto this day, that it might be known unto all men that they which are double-minded and they which doubt concerning the power of God are set for a judgment and for a token unto all the generations.
8. 1 Clement 20:3 The sun and the moon and the dancing stars according to His appointment circle in harmony within the bounds assigned to them, without any swerving aside.
9. 1 Clement 27:5 Who shall say unto Him, What hast thou done? or who shall resist the might of His strength? When He listeth, and as He listeth, He will do all things; and nothing shall pass away of those things that He hath decreed.
10. 1 Clement 29:1 Let us therefore approach Him in holiness of soul, lifting up pure and undefiled hands unto Him, with love towards our gentle and compassionate Father who made us an elect portion unto Himself.
11. 1 Clement 29:2 For thus it is written: When the Most High divided the nations, when He dispersed the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the measurement of His inheritance.
12. 1 Clement 32:3 They all therefore were glorified and magnified, not through themselves or their own works or the righteous doing which they wrought, but through His will.
13. 1 Clement 32:4 And so we, having been called through His will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holiness of heart, but through faith, whereby the Almighty God justified all men that have been from the beginning; to whom be the glory for ever and ever. Amen.
14. 1 Clement 33:3 For by His exceeding great might He established the heavens, and in His incomprehensible wisdom He set them in order. And the earth He separated from the water that surroundeth it, and He set it firm on the sure foundation of His own will; and the living creatures which walk upon it He commanded to exist by His ordinance. Having before created the sea and the living creatures therein, He enclosed it by His own power.
15. 1 Clement 35:3 What then, think ye, are the things preparing for them that patiently await Him? The Creator and Father of the ages, the All holy One Himself knoweth their number and their beauty.
16. 1 Clement 35:4 Let us therefore contend, that we may be found in the number of those that patiently await Him, to the end that we may be partakers of His promised gifts.
17. 1Clem 36:1 This is the way, dearly beloved, wherein we found our salvation, even Jesus Christ the High priest of our offerings, the Guardian and Helper of our weakness.
18. 1 Clement 36:2 Through Him let us look steadfastly unto the heights of the heavens; through Him we behold as in a mirror His faultless and most excellent visage; through Him the eyes of our hearts were opened; through Him our foolish and darkened mind springeth up unto the light; through Him the Master willed that we should taste of the immortal knowledge Who being the brightness of His majesty is so much greater than angels, as He hath inherited a more excellent name.
19. 1 Clement 38:1 So in our case let the whole body be saved in Christ Jesus, and let each man be subject unto his neighbor, according as also he was appointed with his special grace.
20. 1 Clement 38:3 Let us consider, brethren, of what matter we were made; who and what manner of beings we were, when we came into the world; from what a sepulchre and what darkness He that molded and created us brought us into His world, having prepared His benefits aforehand ere ever we were born.
21. 1 Clement 46:3 And again He saith in another place; With the guiltless man thou shalt be guiltless, and with the elect thou shalt be elect, and with the crooked thou shalt deal crookedly.
22. 1 Clement 46:4 Let us therefore cleave to the guiltless and righteous: and these are the elect of God.
23. 1 Clement 46:6 Have we not one God and one Christ and one Spirit of grace that was shed upon us? And is there not one calling in Christ?
24. 1 Clement 46:8 Remember the words of Jesus our Lord: for He said, Woe unto that man; it were good for him if he had not been born, rather than that at he should offend one of Mine elect. It were better for him that a millstone were hanged about him, and be cast into the sea, than that he should pervert one of Mine elect.
25. 1 Clement 49:5 Love joineth us unto God; love covereth a multitude of sins; love endureth all things, is long-suffering in all things. There is nothing coarse, nothing arrogant in love. Love hath no divisions, love maketh no seditions, love doeth all things in concord. In love were all the elect of God made perfect; without love nothing is well pleasing to God:
26. 1 Clement 50:2 Who is sufficient to be found therein, save those to whom God shall vouchsafe it? Let us therefore entreat and ask of His mercy, that we may be found blameless in love, standing apart from the factiousness of men. All the generations from Adam unto this day have passed away: but they that by God's grace were perfected in love dwell in the abode of the pious; and they shall be made manifest in the visitation of the Kingdom of God.
27. 1 Clement 50:6 This declaration of blessedness was pronounced upon them that have been elected by God through Jesus Christ our Lord, to whom be the glory for ever and ever. Amen.
28. 1 Clement 52:2 For the elect David saith; I will confess unto the Lord, and it shall please Him more than a young calf that groweth horns and hoofs. Let the poor see it, and rejoice.
29. 1 Clement 58:2 Receive our counsel, and ye shall have no occasion of regret. For as God liveth, and the Lord Jesus Christ liveth, and the Holy Spirit, who are the faith and the hope of the elect, so surely shall he, who with lowliness of mind and instant in gentleness hath without regretfulness performed the ordinances and commandments that are given by God, be enrolled and have a name among the number of them that are saved through Jesus Christ, through whom is the glory unto Him for ever and ever. Amen.
30. 1 Clement 59:2 but we shall be guiltless of this sin. And we will ask, with instancy of prayer and supplication, that the Creator of the universe may guard intact unto the end the number that hath been numbered of His elect throughout the whole world, through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to the full knowledge of the glory of His Name.
31. 1 Clement 59:3 [Grant unto us, Lord,] that we may set our hope on Thy Name which is the primal source of all creation, and open the eyes of our hearts, that we may know Thee, who alone abidest Highest in the lofty, Holy in the holy; who layest low in the insolence of the proud, who settest the lowly on high, and bringest the lofty low; who makest rich and makest poor; who killest and makest alive; who alone art the Benefactor of spirits and the God of all flesh; who lookest into the abysses, who scanest the works of man; the Succor of them that are in peril, the Savior of them that are in despair; The Creator and Overseer of every spirit; who multipliest the nations upon earth, and hast chosen out from all men those that love Thee through Jesus Christ, Thy beloved Son, through whom Thou didst instruct us, didst sanctify us, didst honor us.
32. 1 Clement 64:1 Finally may the All seeing God and Master of spirits and Lord of all flesh, who chose the Lord Jesus Christ, and us through Him for a peculiar people, grant unto every soul that is called after His excellent and holy Name faith, fear, peace, patience, long-suffering, temperance, chastity and soberness, that they may be well pleasing unto His Name through our High priest and Guardian Jesus Christ, through whom unto Him be glory and majesty, might and honor, both now and for ever and ever. Amen.
33. 1 Clement 65:2 The grace of our Lord Jesus Christ be with you and with all men in all places who have been called by God and through Him, through whom be glory and honor, power and greatness and eternal dominion, unto Him, from the ages past and forever and ever. Amen.

Hendiadys and the Granville-Sharp Rule in the King James Version

 The most famous Granville-Sharp Rule, one of six, states: 

When the copulative kai connects two nouns of the same case, if the article ho or any of its cases precedes the first of the said nouns or participles, and is not repeated before the second noun or participle, the latter always relates to the same person that is expressed or described by the first noun or participle; i.e. it denotes a farther description of the first-named person.

(source)

Some have suggested that the discovery of this rule is significant in two ways: (1) to demonstrate the divinity of Christ, since some of the Granville-Sharp uses are places in which Jesus is referred to as God, and (2) to demonstrate errors in the King James Version translation.

I have no objection to the first usage, and I only want to temper the second use.

My tempering of the second use is based on the rhetorical device known as hendiadys.

Webster's 1913 explains it thus:

Hen`di´a`dys

n. 1. (Gram.) A figure in which the idea is expressed by two nouns connected by and, instead of by a noun and limiting adjective; as, we drink from cups and gold, for golden cups.

The American Heritage Dictionary has a very similar definition:

hen·di·a·dys  (hĕn-dī´ə-dĭs)

n.

A figure of speech in which two words connected by a conjunction are used to express a single notion that would normally be expressed by an adjective and a substantive, such as grace and favor instead of gracious favor.

There are places in the Bible where we see hendiadys used in the source language, and literally provided in the English translation.  For example 

Gen 3:16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

(see Kuntz's discussion here) 

The sense of the text is not that sorrow and conception are distinct and separately multiplied, but that God will multiply the woman's birth pangs.

What about the New Testament?  This is where the matter becomes more hotly debated.  Partly it is debated because of the absence of classical Greek references to the use of hendiadys: the term itself was apparently coined around A.D. 400.  On the other hand, the New Testament writers were influenced by the writings of the Old Testament in which it is hard to argue that hendiadys was not employed.  Accordingly, it is reasonable to suppose that least some passages of the New Testament employ such usage.

My speculation is that the Granville-Sharp Rule is a reflection of an understanding of the use of hendiadys in Greek. In other words, the reason for the lack of duplication of the article is that the author was employing the rhetorical device of hendiadys.

If that's the case, then the English literal translation of "A and B" provides a rhetorically equivalent translation to the source Greek text, just as it does to the source Hebrew text.  The challenge is that it can be exceedingly hard to distinguish hendiadys in English.  Mark Forsyth characterizes hendiadys as "the most elusive and tricky of all rhetorical tricks. Mostly because you can never be sure whether it's happened." ("Elements of Eloquence," p. 74)  Forsyth is overstating his point, for rhetorical effect no doubt, but the point remains.  In English, it can be very hard to distinguish hendiadys.

Thus, even if "our God and Saviour" is hendiadys and means "our Divine Saviour" or "our Saving God" or the like, it is hard to grasp that sense in English merely from a literal re-creation of the Greek hendiadys (if that is what it is).  Accordingly, there might be reason to provide the reader with a less literal translation and to provide the literal translation and a brief explanation in the margin.