The Uba da Ruhu Mai Tsarki ya zama Ɗan

Wannan sigar ajizai translation daga asalin English daftarin aiki da abin da aka fassara da Google fassara software. Idan ka yi magana Turanci da son zama a matsayin shafin yanar ministan ya amsa al'ummai tambayoyi a cikin harshe. ko kuma idan ka so su taimaka mana wajen inganta daidaito na translation, don Allah ka aika mana da sako.

Akwai tabbataccen bambanci tsakanin Allah da Uba, da Allah wanda daga baya bayyana kansa a cikin jiki a matsayin Allah tare da mu a matsayin gaskiya mutum. Saboda haka, Uba, da Ɗa da dangantaka taba zahiri ya faru a lokaci har sai bayan da Uba ya zama cikin jiki kamar cikakken mutum. Domin Littattafai koyar da cewa Uban kaɗai ne Allah Makaɗaici na gaskiya wanda shi ma ya zama cikin jiki kamar yadda a gaskiya mutum "yaro haife" da kuma "dan ba" wanda ake kira "Mabuwãyi Allah" da kuma "Uba Madawwami," kamar yadda wa gaskiya allahntaka ainihi (Ishaya 9: 6 KJV- "Gama a gare mu yaro an haifi, a gare mu a dan aka bai: kuma gwamnati za su zama a kan kafada, kuma sunansa za a kira Al'ajabi, Mashawarci, The Allah mai iko, The har abada Uba, The Prince of Peace.), amma a matsayin Ɗan wa gaskiya mutum ainihi.

Ko da yake a fili nassosi kira Ɗan da "Mabuwãyi Allah" da kuma "Uba Madawwami," Triniti rukunan zargin cewa Dan ba Uba kuma Uba ba da Ɗan. Saboda haka, idan nassosi tabbatar da cewa Ɗan ne Ruhu Mai Tsarki daga wurin Uba da Ruhu Mai Tsarki daga wurin Uba ya zama cikin jiki a matsayin Ɗan, to, dukan Trinity rukunan fadi.

Ruhu Mai Tsarki na da Uba ya zama cikin jiki kamar yadda Kristi yaro

Kadaitaka theologian Jason Dulle summed sama da kamance da bambance-bambance tsakanin kadaitaka view of Allah cikin jiki da kuma Tirnity view a online mayar da martani ga wani Tirnity:

"The Littãfi taba bambanta tsakanin abin bautãwa na Ɗa, da abin bautãwa na Uba, amma duk distinctions ne tsakanin Allah yadda Yake wanzu koina da tushensu da kuma Allah yadda Yake wanzu a matsayin gaske mutum. The bambanci ba a cikin Allah Ɗaya, amma a cikin mutuntakar Yesu Kristi ... kadaitaka mũminai, kuma Trinitarians ne m, a cikin wancan 1. biyu ĩmãni da Allah ɗaya. 2. biyu imani da cewa da Uba, da Ɗa, da Ruhu ne Allah. 3. biyu furta cewa Littafi ya sa a bambanci tsakanin Uba, Ɗa, da Ruhu. 4. biyu imani da cewa Ɗan Allah ya mutu akan giciye, kuma ba Uban. 5. biyu imani da cewa Yesu yana addu'a ga Uba, kuma ba zuwa gare Shi (Jason Dulle ta mayar da martani ga "A Tirnity ta fafitikar da kadaitaka rukunan" - www.OnenessPentecostal.com) . "

Tana da ta kallo a tsawon shekaru da dama Trinitarians ne sau da yawa rikice game da abin da kadaitaka Pentecostals zahiri ĩmãni. Mutane da yawa ƙarya zargin cewa muna cewa babu ontological bambanci tsakanin Uba da Ɗa abin. Saboda haka, sau da yawa suka izgili gare mu da pretending cewa mun yi imani da cewa, Uba ne a matsayin Uba a zahiri ya mutu a kan gicciye, ko cewa mutumin Almasihu Yesu zahiri ya yi addu'a ga kansa a matsayin Uba. All ilmi kadaitaka mabiya yi imani da cewa Allah ya zama mai gaskiya mutum a cikin jiki ta hanyar da budurwa da "a (jinsin mutum) rai a kansa (Yahaya 5:26; Heb. 2:17 HAU -" ya yi cikakken mutum a cikin kowane hanya " ) "domin ya sha wahala, addu'a, ya kuma mutu domin zunubanmu. Saboda haka, mutane da yawa suna Trinitarians karyata zargin cewa muna musun wani bambanci tsakanin Allah kamar yadda Allah (Uba), kuma Allah na tare da mu a matsayin wani mutum (Ɗan) wanda aka "yi cikakken mutum a cikin kowane hanya" (Ibran. 2:17 HAU) . Amma duk da haka wannan ba abin da muke cewa, kamar yadda Allah kamar yadda Allah ba zai iya zama "cikakken mutum a cikin kowane hanya" (Ibran. 2:17 HAU) ba tare da keta irin wurare kamar Lissafi 23:19 ( "Allah ba wani mutum") da kuma Malachi 3: 6 ( "ni Ubangiji, zan canza ba"). Abin da muke zahiri tsantsan shi ne cewa mutumin da Almasihu Yesu a matsayin Ɗan Allah Rayayye ne, ba "Allah na tare da mu" ontologically kamar yadda Allah, amma a maimakon haka, "Allah tare da mu" kamar yadda mai gaskiya mutum dan (mutum) wanda zai iya yin addu'a ( Luka 5:16), a karkashin jagorancin Ruhu mai Tsarki (Matiyu 4: 1 "Yesu ya jagorancin Ruhu zuwa cikin jeji"), da kuma "girma a hikima da jiki, da kuma tagomashi wurin Allah da mutane (Luka 2:52 ). "Gama Allah kamar yadda Allah Uba ba ontologically wani mutum wanda zai iya" yi addu'a, "kuma a" jarabce na sharri "(James 1:13," Allah ba za a iya jarabce na sharri "). Kuma ba za Allah a matsayin Uba ontologically wahala kuma ya mutu a kan gicciye domin zunubanmu (Littafin Lissafi 23:19 - "Allah ba kamar mutum ba").

Jason Dulle tafi rubutawa fitar da manyan bambance-bambance a tsakanin kadaitaka da Tirnity matsayi:

"Kadaitaka (Ya) mũminai, kuma Trinitarians (T) ya bambanta a wannan 1. T (Trinitarians) yi imani da cewa Allah daya kunshi uku madawwami persons yayin Yã (kadaitaka) ya yi imanin cewa Allah ɗaya ne mutum daya. 2. T (Trinitarians) yi imani da cewa mutum na biyu na Triniti zama tsira yayin Yã (kadaitaka) yi imanin cewa, Uba, wanda shi ne mutum daya, ya zama jiki a matsayin Ɗan Allah, 3. T (Trinitarians) imani da cewa Ɗan ne madawwami, alhãli kuwa Yã (kadaitaka) yi imanin cewa, Ɗan bai wanzu har jiki, domin lokaci yana nufin Allah yadda Yake wanzu a matsayin wani mutum, ba kamar yadda ya wanzu a cikin muhimmanci abin bautawa . 4. T (Trinitarians) ga Littafi Mai-Tsarki distinctions tsakanin Uban da Ɗan ya zama bambanci a duka hali da kuma nama, alhãli kuwa Yã (kadaitaka) yi imanin cewa, duk distinctions ne a sakamakon da dangantakar Ruhun Allah zuwa ga jiki God- mutum. Kamar yadda wahayin ya shafi Christology, to, bambanci tsakanin Trinitarians (T) da kuma kadaitaka (Ya) muminai ne cewa su ka ce shi ne mutum na biyu na Triniti, ba Uba, wanda ya zama mutum, yayin da muke kula da cewa Allah ɗaya, da aka sani a matsayin Uba, ya zama mutum. Yesu shaidar shi ne cewa da Uba ne a gare Shi (Yahaya 10:38; 14: 10-11; 17:21), kuma dõmin waɗanda suka gan shi suka ga Uba (Yahaya 14: 7-11). Yesu ne kar image na Uba mutum (Hebrew 1: 3). Trinitarians da wuya lokacin bayyana wadannan ayoyi, domin su kula da abin da mutum na biyu ya zama jiki. Idan wannan shi ne yanayin, da Uba ba aiwatuwa, me ya sa ko da yaushe Yesu ce Uba yana da Shi, kuma kada lalle ka ce mutum na biyu shi ne, a gare Shi (Jason Dulle ta mayar da martani ga "A Tirnity ta gwagwarmaya tare da kadaitaka rukunan" - www. OnenessPentecostal.com) ? "

Kadaitaka theologian Jason Dulle daidai kayyade manyan wuraren yarjejeniya da bambancin ra'ayi a tsakanin kadaitaka da Tirnity matsayi wanda baya up duk abin da na yi, an koyar. I kalubalanci duk wanda ya karanta wannan littafi a gaskiya bincika duk na Littafi Mai Tsarki da shaida da gaskiya, kuma daraja zukãtansu ganin idan da kadaitaka tauhidin matsayi muna raba zahiri matches da Littafi Mai Tsarki ko ba. Gama dukan gaskiya mabiyan Yesu Kristi dole ne su so su yi "bincika nassosi" da kuma zama "daraja shiryayye" kamar Berean Yahudawa suka yi sa'ad da suka yi nazari nassosi su ga ko abin da Manzanni sanar kasance gaskiya ne ko ba ( "Yanzu waɗannan Yahudawa kam, sun fi daraja fiye da shiryayye Tassalunikawa, domin su karbi sakon da hannu biyu biyu, suna ta nazarin Littattafai a kowace rana, su ga ko wadannan koyarwar kasance gaskiya ne. a sakamakon haka, da yawa na su yi imani, tare da quite 'yan shahararren Greek mata kuma maza. "- Ayukan Manzanni 17: 11-12 BSB).

The Littafi Mai Tsarki shaida ya tabbatar da cewa Ɗan ne mutumin da ke da farkon da ya budurwa ɗaukar ciki da mahaifi, yayin da Uba da Ruhu Mai Tsarki ne Divine Identity wanda ya zama cikin jiki kamar yadda Kristi yaro.

Luka 1:35 "Ruhu Mai Tsarki zai sauko miki, Ikon Maɗaukaki kuma zai lulluɓe ki, kuma sabõda abin da dalili mai tsarki Child za a kira shi Ɗan Allah ne."

Matiyu 1:20 "... kada ka ji tsoro, ka dauki Maryamu ta zama matarka. ga Child, wanda aka cikin nan nata OF (na an fassara daga "ek" = "daga") Ruhu Mai Tsarki. "

Almasihu Yesu ya yi iƙirarin da "ya sauko daga sama" (Yahaya 6:38, "Na sauko daga sama"), amma kawai Ruhu mutum mun sami saukowa daga sama ya zama Almasihu yaro ne Ruhu Mai Tsarki (Luka 1: 35 da Matiyu 1:20). Matiyu 1:20 ya tabbatar da cewa Almasihu yaro da aka ba ta yi ciki "daga" wani zargin Allah Ɗa, amma "Fitar da Ruhu Mai Tsarki" na koina sama Uba kansa ( "da yaron da ke da cikin nan nata daga cikin Ruhu Mai Tsarki "- Matt 1:20). Wannan ya bayyana dalilin da ya sa ko da yaushe Yesu ya yi magana ya Allahntakar a matsayin Uba ta maimakon a matsayin zargin coequally jinsin allahntaka Ɗan ( "Ubangiji, ka nuna mana Uban, kuma zai kasance ya ishe mu ... Shin zan kasance haka dogon lokaci tare da ku, kuma da ba ka san ni Philip? wanda ya gan ni ya ga Uban "- Yohanna 14: 7-9 /" wanda ya gaskata da ni, ba ya yi imani da ni, amma ga wanda ya aiko ni. kuma wanda ya yi gani ni ganin wanda ya aiko ni. "- Yohanna 12: 44-45). Yana da wuya su yi tunanin wani jinsin coequally Allah na gaskiya da Ɗan Mutum ya ce, "Wanda ya gan ni ya ga Uban" (Yahaya 14: 8-9) da kuma "wanda Ya ga ni ganin wanda ya aiko ni" (Yahaya 12 : 45), idan ya kasance a zahiri a coequally jinsin Allah na gaskiya Ɗan mutum jiki maimakon Allah Uba jiki a matsayin wani mutum. Domin an zargin jinsin Allah na gaskiya da Ɗan Mutum ya kamata sun ce, "Wanda ya gan ni ya ga madawwama jinsin Allah Ɗa" da "wanda ya yi ĩmãni da ni ya yi ĩmãni, a cikin coequal Divine Ɗan." Maimakon haka, Yesu a fili ya bayyana cewa, a gan shi kuma ya yi imani da shi shi ne ya yi ĩmãni a kan Divine Identity Uba. Ina nan ne allahntaka da mutunci, kuma believability na zargin biyu allahntaka Allah Ɗa mutum da ake zargin na uku allahntaka Allah da Ruhu Mai Tsarki mutum na Tirnity ra'ayi na Allahntaka?

RUHU MAI TSARKI TANADIN namiji CHROMOSOMES & JINI irin TO THE KRISTI yaro

"Ya (dan) shi ne haske (apaugasma =" nuna haske ") da daukakarsa (ɗaukakar Uban) da kuma kar-image (charakter = a" haifuwa, "" bugu "ko" copy "Ya sanya daga wani asali ya zama da "misali" na cewa asalin) daga mutum (Uba ta asali mutum - hypostasis = "subtance kasancewa" - Ibraniyawa 1: 3 KJV).

A nan mun sami Littafi Mai Tsarki shaida tabbatar da cewa Uban kansa kawota da banmamaki Divine dũkiyar yake a cikin jiki, don samar da Almasihu yaro by "haifuwa" da kansa a matsayin "imprinted kwafin" daga kansa asali "abu da ake" (duba Charakter da Hypostasis cikin Ibraniyawa 1: 3) a matsayin mai cikakken cikakken mutum a cikin budurwa. Gama idan Ɗan Allah da aka ɗauki cikinsa a matsayin jiki na zargin Allah Ɗa, da yadda yake da cewa gaban Ruhu Mai Tsarki ta mutum ya zo gare Mary (Luka 1:35 ) to juna biyu Almasihu yaron da ba a gaban wani da ake zargin Allah Ɗa mutum? Luka 1:35 fili ya furta cewa, "Ruhu Mai Tsarki zai sauko miki" (budurwa) da kuma "ga abin da dalilin da yaron za a kira shi Ɗan Allah ne." Ko da yake mun sami m nassoshi da koina Ruhu Mai Tsarki data kasance cikin Ibrananci Scriptures, ba mu samu a pre-babu rai Ɗan ko ina daga Farawa zuwa Malachi. Wannan hujja kadai ya kamata ya zama wani jan flag ga dukan waɗanda aka yaudare su zuwa gaskantawa a wani zargin maras lokaci, madawwama jinsin sama Allah Ɗa.

Mala'ikan ya yi magana da Yusufu, "... da yaro, wanda aka cikin nan nata OF (lit. ek," daga ") Ruhu Mai Tsarki." Matiyu 1:20

The mahallin Ibraniyawa 1: 3 bayar ba gardama shaida ya nuna cewa Ɗan ne kwarjinin ɗaukakar Uban da kar image daga mutum (Uban mutum ko "jigon da ake"), wanda ya zama mutum mutum a cikin budurwa. Tun Matiyu 1:20 fili sanar da mu cewa Almasihu yaro da aka samar [ek] "daga" da "jigon da ake" na "Ruhu Mai Tsarki" ( "... yaron wanda aka cikin nan nata OF (lit . ek, "daga") dA RUHU mAI TSARKI "- Matta 1:20), mun sani cewa Ruhu mai Tsarki ne ya zama Uba da Ruhu mai Tsarki wanda ya sauko a kan budurwa. Wannan shi ne matukar matsala ga Tirnity rukunan wanda ya bayyana cewa da jinsin Allah Ɗa ya zama cikin jiki da kuma ba da Ruhu Mai Tsarki daga wurin Uba. Ibraniyawa 1: 3 jihohin da Ɗan aka reproduced daga Uban jigon da ake yayin Matiyu 1:20 ya furta cewa, Ɗan aka reproduced daga Ruhu Mai Tsarki ta ainihi na zama ( "... da yaro, wanda aka cikin nan nata [ek] NESA Ruhu Mai Tsarki "- Mat. 1:20). Iyakar hanyar jitu da Nassosi data shine a yi imani da cewa Ruhu Mai Tsarki ta ainihi na zama ne guda allahntaka mutum a matsayin Uba wanda ya zama mutum wanda ya tabbatar da kadaitaka Modalism yayin tunkuɗe duk Trinitarianism, Arianism, kuma Unitarian Socinianism. Saboda haka nauyin da Littafi Mai Tsarki shaida nuna cewa Allahntakar Ruhu Mai Tsarki na Allah Makaɗaici na gaskiya Uba aka sõyayya da bil'adama ta Maria kwai ( "Allah ya aiko Ɗansa sanya ek] daga wata mace" - Gal. 4: 4) ya zama jinsin mutum a matsayin Ɗan Allah Rayayye.

Luka 1:35 sanar da mu dalilin da ya sa Ɗan ake kira Ɗan da fari ( "Ruhu Mai Tsarki zai sauko miki ... domin wannan dalili da yaron da za a haifa, za a kira shi Ɗan Allah" - Luka 1: 35). Dan ake kira Ɗan Allah saboda ya banmamaki budurwa ganewa [ek] "daga wata mace" [Mary - Gal. 4: 4] da [ek] "daga Ruhu Mai Tsarki" (Matiyu 1:18, 20). No littafi a cikin dukan Littafi Mai Tsarki kullum ba mu da wani dalilin da ya sa Ɗan Allah ne ake kira Ɗan wanin Sabon Alkawari dalili ba a cikin Luka 1:35. A gaskiya, babu wani littafi a cikin dukan Littafi Mai Tsarki kullum ya furta cewa, Ɗan matsayin Ɗan ya wanzu a matsayin da ake zargin maras lokaci Allah Ɗa mutum cikin abada da (Zabura 2: 7; Heb. 1: 5; Yohanna 5:26 ) wanda gaba daya rushe Tirnity rukunan.

"Kamar yadda Uba, yana da rai a kansa, don haka yana da Ya sanya Ɗan ya zama tushen rai" (Yahaya 5:26 ).

A nan mun iya gani cewa dan shi ne mutumin da mutum ne dan wanda aka ba da jinsin mutum rayuwa da Uba. Allah Uba ba da jinsin rãyar da mutum dan da supernaturally samar da kansa namiji chromosomes daga kansa "abu da ake" (Hypostasis) wanda aka "sake bugawa" ko "imprinted" a cikin mutum kwai da budurwa (Heb. 1: 3; Heb. 2:14 -17). Tun da Allah Uba Ruhu ne wanda ya ba ta da nama da jini (Yahaya 4:23:24 ), mun sani cewa Uban jigon da ake ta hanyar mu'ujiza kawota namiji chromosomes da DNA cikin budurwa don samar da Almasihu yaro. Domin idan da Uba ba da taimako namiji chromosomes cikin budurwa sa'an nan Yesu ba zai iya sun yi cikinsa, kuma aka haifa a matsayin namiji yaro, kamar yadda Mary, dã Mun bã haifi mace clone na kanta.

Jinin ALLAH

Ayyukan Manzanni 20:28 zahiri ce, "... Ikklisiyar Allah wanda Ya saya tare da nasa jini ..." Ko da yake akwai bambance-bambancen karatu Ayyukan Manzanni 20:28 , nauyi na shaida maki to Allah nasa jini a matsayin kalmar "Church of Allah" da ake amfani da cikin Sabon Alkawari, amma ba da "Church of Ubangiji." Ellicott sharhin ya ce, "A gaskiya cewa sauran wurare St. Paul kokari ne yayi magana akan 'Church of Allah (misali, 1 Korantiyawa 1: 2; 2Corinthians 1: 1; Galatiyawa 1:13 ; 1 Tassalunikawa 2:14 , et al.) , kuma bai taba 'Church Ubangiji "sosai tabbatacce shaida ya nuna cewa daidai karatu ya kamata," Church of Allah, wadda Ya saya tare da nasa jini "maimakon" Church of Ubangiji. "Clement na Alexandria bayar da farko Kirista shaida cewa rubutu ne game da "jinin Allah" (marigayi 2 nd Century, Quis dives, c. 34) maimakon jinin "Ubangiji."

Author Deborah Bohn rubuta, "Mai Kwayoyin a cikin jiki dauke da 46 chromosomes, amma Dad ta maniyyi da mamma ta kwai kowa dauke da kawai 23 chromosomes. A lokacin da kwai gana maniyyi, sai suka shiga ta samar da da 46 chromosomes guda cell da za hanzari raba har sai ya zama da kimanin 100 tiriliyan squirming Kwayoyin da ka auna zanen jariri, abinci da kuma kũtsa a duk rana. Kowane chromosome daukawa yawa kwayoyin halittu, wanda ya hada da ta zo a cikin nau'i-nau'i. Tun rabin your baby ta genes zo daga inna da sauran rabin ne daga daddy, yiwuwar samun wani baby samun wani musamman gene ne kama da yiwuwar flipping tsabar kudin. Sauti kamar tsinkaya yiwu haduwa da cewa yin up your baby ta kamannuna kuma mutuntakarsa ya kamata sauki, dama? No irin luck. Sai kawai 'yan halaye, kamar jini type, suna sarrafawa by guda gene biyu (da biyu daga kwayoyin halittu samu daga iyaye biyu). "(Deborah Bohn, Babble.com)

Richard Hallick rubuta, "Human jini type ne m da co-rinjaye alleles. An allele yana daya daga dama daban-daban siffofin kayyade bayanai da yake ba a cikin DNA a wani takamaiman wuri a kan wani takamaiman chromosome. Akwai uku daban-daban alleles ga mutum jini irin, da aka sani, kamar yadda na A, I B, kuma i. Domin sauki, za mu iya kiran wadannan alleles A (domin na A), B (domin na B), kuma yã (ga i). Kowannenmu yana da biyu Abo jini type alleles, domin mun kowace gada daya jini type allele daga nazarin halittu uwa kuma daya daga nazarin halittu mahaifinsa. "(Richard B. Hallick, Jami'ar Arizona, © 1997, http://www.blc.arizona.edu )

A nan mun sami hujjojin kimiyya ya nuna cewa jinin Almasihu type ya kasance "daga Mary" (Gal. 4: 4) Da uwarsa da "daga Ruhu Mai Tsarki" (Matiyu 1:20) kamar yadda Ubansa. Sabõda haka, a wani ma'ana, muna iya cewa jinin Yesu shi ne jini na Allah domin Ruhun Allah ta hanyar mu'ujiza da gudummawar da jinin Almasihu yaro. Ko da yake jinin Yesu ba ontologically Allah jini, za mu iya tabbata cewa jinin Almasihu nasa ne da Allah wanda ya zama mutum a cikin jiki ta hanyar da budurwa saboda jinin Yesu nasa da "Uba Madawwami," (Ishaya 9: 6) wanda own Ruhu mai Tsarki ya zama cikin jiki kamar yadda wani mutum dan.

Tun da Kristi yaro ba nazarin halittu mahaifinsa, da Ruhu Mai Tsarki na Allah ne da kansa ya sauko a kan budurwa ya mu'ujiza bayar da namiji chromosomes da namiji jini irin su sa Yesu Kristi na gaskiya namiji zuriya. Saboda haka, Yesu ya za a iya ce da wani sashe da chromosomes da jini irin Mary kuma daga Allah da kansa. Saboda haka, a wani ji, jiki na zahiri Yesu za a iya kira jikin Allah da jini Allah domin Allah da kansa ya zama mutum, ta hanyar da budurwa [Note: The naman Yesu ba za a iya ce ya zama "allahntaka jiki," amma tun da Allah ya zama daya daga cikin mu domin ya cece mu, jiki na zahiri Yesu Allah ne sabuwar zaci jikin mutum.]

RUHU MAI TSARKI sauko daga sama ya zama KRISTI yaro

John 3:13 ISV, "Babu wanda ya tafi har zuwa Sama sai shi wanda ya sauko daga sama, Ɗan Mutum da yake Sama."

Mun sani cewa Enoch da Iliya biyu hau zuwa sama (Farawa 5: 21-24, 2 Sarakuna 2: 11-12). Saboda haka, Almasihu dole nufi da cewa babu wanda zaune a cikin ƙasa a lokacin da Yesu ya tafi zuwa sama. Well bayan Almasihu zuwa sama zuwa sama, Bulus ya bayyana cewa, ruhunsa aka m ƙwace daga jikinsa a cikin "na uku sama" domin ya ce, "ko a cikin jiki ko daga cikin jiki, Ban sani ba, Allah ya sani." Bulus ya ce ya ji "inexpressible kalmomin" a sama "wadda wani mutum ba a halatta yin magana" (2 Korantiyawa 12: 2-4). Saboda haka, shi ya bayyana cewa, Bulus ya mutum ruhu ya taƙaice hau zuwa sama kamar yadda shi ma ya bayyana cewa, mutum ruhun Yesu ya taƙaice hau zuwa sama ganin kuma ji al'amuran sama yayin da har yanzu wanzu a cikin ƙasa kamar yadda wani mutum. Amma duk da haka sabanin Paul wanda daga baya ya tafi zuwa sama a matsayin guntun mutum, Yesu kamar yadda Allah marar iyaka ya iya sauko daga sama, alhãli kuwa data kasance a sama a selfsame lokaci.

Yahaya Maibaftisma ake magana a kai lokacin da Yesu ya ce, "Duk wanda ya zo daga Sama yana Sama da kowa, wanda ya kasance na duniya ne daga ƙasa, kuma magana na duniya. Wanda ya zo daga Sama yana Sama da kowa. "John 3:31 HAU

John ya yi amfani da kalmomin, "Duk wanda ya zo daga Sama yana Sama da kowa", a lõkacin da ya bayyana Yesu a John 3:31 maki ga Daya gaskiya Allah na Afisawa 4:10 "wanda yake bisa duka" a matsayin mu na "Daya Allah da Uba, wanda yake bisa duka, ta wurin duka, kuma a gare ku duka. "Gama wanda kuma amma Allah shi kaɗai, za a iya ce ya zama" a sama da dukan? "Yesu a fili ya sauko daga sama kamar yadda Ruhu mai Tsarki na Allah Uba jiki a matsayin gaskiya mutum. Abin da ya sa Yesu ne allahntaka ainihi kansa a matsayin Immanuel, "Allah na tare da mu", wanda shi ne "a sama da dukan" na halittarsa.

Akwai na iya zama babu shakka cewa mahallin John babi na uku ne magance Yesu Kiristi a matsayin "Ya wanda ya zo daga sama." John ya yi magana da Yesu a matsayin kawai mutum wanda ya taba zo daga sama alhãli kuwa lokaci guda data kasance a cikin sama ( "ko da Ɗan Mutum wanda yake a cikin sama "- Yohanna 3:13) saboda kawai Yesu a matsayin Allah tare da mu a matsayin wani mutum ne wanda ya ci gaba da zama" a sama da dukan "kamar yadda Allah a cikin sama alhãli kuwa lokaci guda data kasance a matsayin wani mutum a duniya. John to contrasted Daya "da suka zo daga sama" wanda "shi ne a sama da dukan" yan adam da "duniya" domin babu wanda kuma amma Yesu za a iya ce sun sauko daga sama, alhãli kuwa data kasance a cikin sama, a lokaci guda. The annabawa, ciki har da John, sun kasance mutane na duniya suka karbi iko daga sama zuwa ga wa'azin Maganar Allah, da ba dokokin Allah zuwa ga mutane. Yana a cikin wannan haske da cewa Yesu ya bayyana cewa, baftismar da Yahaya ya kasance "daga sama (Matiyu 21:25)," amma ba kawai mutum annabi zai iya taba ce shi a zahiri ya sauko "daga sama" ( "Na zo sauka daga sama" - Yohanna 6:38) yayin da ci gaba da zama a sama kamar yadda Ubangiji "a sama da dukan" (Yahaya 3:13 "ko da Ɗan mutum da yake a sama", John 3:31 "Ya wanda ya zo daga sama yana sama da kowa" ).

Haka ɗin gaskiya ne cikin 1 Korantiyawa 15:47 wanda a fili ya furta cewa na farko da mutum Adam samo asali daga ake halitta daga ƙasa yayin da Ubangiji Yesu ya masa gaskiya asalin matsayin "Ubangiji daga sama (1 Kor. 15:47 KJV)." 1 Korantiyawa 15: 45-47 HAU, "Sabõda haka, kuma an rubuta," na farko MAN, Adamu, ya zama rayayyen taliki. "A karshe Adamu ya zama mai bada rai-ruhu. 46 Duk da haka, na ruhaniya ba da farko, amma da na halitta. sai na Ruhu. 47 Mutumin farko daga ƙasa, earthy. na biyu mutum ne daga sama. "

Ka lura da bambanci tsakanin Adamu da Yesu. The mahallin 1 Korantiyawa 15: 45-47 an tafiyad da Adam a matsayin mutum na farko wanda asalinsa ", daga ƙasã, duniya," amma "na biyu mutum ne daga sama" domin ya asalin zo daga sama. Adam zai iya taba yi an ce ya zo daga sama. A contradistinction, Yesu ya zo daga sama, sabõda ya kuma wanzu kamar yadda Ruhun Allah ya sauko a kan wanda budurwa Maryamu ( "Ruhu Mai Tsarki zai sauko miki" - Luka 1:35). Abin da ya sa manzanni gano "Ruhun Almasihu" kamar yadda Ruhu Mai Tsarki (Romawa 8: 9 "Ruhun Allah yana zaune a zuciyarku. Yanzu idan wani mutum da ba da Ruhu Almasihu ...") wanda "da ke cikin" annabawa (1 Bitrus 1:11 "Ruhun Almasihu da yake a gare su." 2 Bitrus 1:21 "tsarkakan mutane Allah ya yi magana kamar yadda suke aka koma da Ruhu mai tsarki") da wanda yake cewa, "Ruhaniya Rock" suka bi Isra'ilawa cikin jeji (1 Kor. 10: 1-4, 9 " kada mu jarraba Almasihu, kamar yadda wasu daga cikinsu suka yi "). Tun da Girkanci rubutu a 1 Korantiyawa 10: 9 jihohin da Isra'ilawa "gwada Almasihu" (Girkanci rubutu ce Christos), mun sani cewa Kristi shine Isra'ilawa Sun wanda shi ne cewa Ruhun Allah Uba wanda Isra'ilawa gwada a jeji.

John 6:38 (KJV) "Domin na sauko daga Sama, ba domin kaina ba, sai dai nufin wanda ya aiko ni."

Tun da babu aya a cikin Littafi Mai Tsarki kullum ya ce Allah, kamar yadda Allah yana da fiye da daya allahntaka nufin da sani, mun sani cewa Allah ya zaci wani sabon mutum yanayi da so a lokacin da nasa Ruhu Mai Tsarki "ya sauko daga sama" ya zama Almasihu yaro ( John 5:26 ya ce, "Ya ba da Ɗan rai a kansa"). Saboda haka, Yesu yana magana kamar yadda mai cikakken cikakken mutum a lokacin da ya da'awa sun sauko daga sama (da siga) to zaton mutum yanayi da so a matsayin jinsin mutum dan da "a rayuwa a kansa" (Yahaya 5:26). Saboda haka, da mutumin Almasihu Yesu ya san da wahayi cewa ya sauko daga sama kamar yadda Ruhun Allah kafin ya zama Almasihu yaro da wata, tsattsarkar nufin mutum.

Duk da yake annabawan Allah ya karbi iko daga Sama, babu wani daga cikin annabawa ya ce har abada da suka sauko daga sama kamar Yesu. Mun sani cewa sama mala'iku da Allah Ruhu Mai Tsarki suna magana kamar yadda saukowa ko saukowa daga sama, amma ba nassi ko Yahudawa wallafe-wallafe, ni sane da kullum ya yi magana da wani mutum wanda ya sauko daga sama kamar da Nassosi suka ce game da Yesu. Saboda haka, Yesu Kristi ne a fili da "Ya" da suka ɗauki siffar jiki da jini (Heb. 2:14 KJV - "kamar yadda yara suke ci ko su sha nama da jini, shi ma ya kansa kamar yadda ya dauki wani ɓangare na wannan") a matsayin wanda ya "shared a adam" (Ibran. 2:14 BSB) da za a "yi ... cikakken mutum a cikin kowane hanya" (Ibran. 2:17) a matsayin gaskiya mutum mai rai daga mutãne wanda zai iya wahala kuma ya mutu domin zunubanmu. Idan aka haifi Yesu a matsayin kawai wani mutum kawai ba tare da wani preexistence, ta yaya zai iya Yesu a kira wanda "shi ne Ubangijinku, daga sama (" Mutumin farko daga ƙasa, earthy: na biyu mutum ne Ubangijin daga sama "- 1 Kor. 15:47, Littafi mai Tsarki ya Webster ta Translation) a matsayin "Allah" da "da aka bayyana a cikin jiki, barata a cikin Ruhu ... (1 Tim. 3:16)."

Littafi sanar da mu cewa Ruhun Allah DA ruhohi daga malã'iku sauko daga sama

Matta 3:16 (HAU) "Bayan da aka yi masa baftisma, Yesu ya zo nan da nan daga cikin ruwa. sai ga sammai suka buɗe, da kuma da ya ga Ruhun Allah na saukowa kamar kurciya da lighting a gare Shi ... "

John 1:32 (HAU) "Yahaya ya yi shaida ya ce, 'Na ga Ruhu na saukowa kamar kurciya daga sama, sai ya zauna a gare Shi.'"

The koina Ruhu Mai Tsarki na Allah Uba wanda ya sauko a kan budurwa za a "bayyana cikin jiki" (1 Tim. 3:16) da kuma "ci nama da jini" (Ibran. 2:14) kamar yadda Kristi yaro ( Matiyu 1:20 ya furta cewa, Almasihu yaro da aka yi "daga Ruhu mai Tsarki"), daga baya ya sauko daga sama a Yesu baftisma (Yahaya 1:32) ya nuna John cewa Yesu shi ne gaskiya Almasihu. Mala'ikan ya sanar da Maryamu cewa Ruhu Mai Tsarki zai sauko daga sama (Luka 1:32 - "Ruhu Mai Tsarki zai zo muku") don yin Almasihu yaro a matsayin "reproduced kwafin" (Ibraniyawa 1: 3 "charakter" na nufin "haifuwa "ko" copy ") da Uba" abu da ake "(Ibraniyawa 1: 3 -" hypostasis "wajen" abu "ko" jigon kasancewa ") a matsayin cikakken cikakken mutum. Saboda haka, mun sani cewa Ruhu Mai Tsarki daga wurin Uba, wanda ya zama Almasihu yaro ma ya ci gaba da zama da koina Ruhu da Uba wanda ya ci gaba da jagoranci da kuma cika Yesu a matsayin mai gaskiya mutum mai rai daga mutãne.

No mutum a littafi, wasu fiye da Yesu, har abada da'awa sun sauko daga sama, sabõda kawai malã'iku da Allah da kansa sun sauko daga sama a cikin da tarihi asusun na hurarrun littafi. Domin wani mutum da ya taba jiki halitta a sama ya zama wani mutum a karo na biyu a ƙasa a cikin ƙasa da ake haifa a mace. Ko da yake mai tsarki da mala'iku sun sauko daga sama zuwa ga bayyana da maza (Farawa 18-19), babu mala'iku halittar da ya taɓa ta sauko daga sama da za a haifa a matsayin wani mutum ( "Ga abin da na mala'iku Ya taba ce, 'kai ne dana wannan rana na ba ta haifi da ku? ' "Heb.1: 5; Zabura 2: 7). Gama Allah bai taba ce wa wani daga cikin mala'iku, "Kai ne Ɗana wannan rana na ba ta haifi ka" (Zabura 2: 7; Heb. 1: 5).

Daniel 4:13 (HAU) "Na ga a cikin wahayi na kaina kamar yadda na sa a gado, sai ga wani mai tsaro, tsattsarka, ya sauko daga sama."

Littafi sanar da mu cewa Ruhun Allah kuma na sama mala'iku iya sauko daga sama, amma ba mutum annabi kullum da'awa sun sauko daga sama, alhãli kuwa lokaci guda data kasance a sama a selfsame lokaci wanin Yesu (Yahaya 3:13 - "ko da Ɗan mutum wanda yake a cikin sama ") - wanda a fili ta rushe Arianism (Yesu ne na musamman mala'iku halittar) da kuma Unitarian Socinianism (Yesu ne kawai na musamman ba tare da wani mutum ainihin preexistence). Tun Ubanmu na sama ya ce, "babu mai kama da ni" a cikin Ishaya 46: 9, Ɗan Allah gaskiya ainihi ba zai iya zama wani mala'iku halittar (Arianism) ko kuma kawai wani mutum ba tare da wani zama a waje na bil'adama (Socinianism) . Domin kawai Allah kadai yana da allahntaka sifa omnipresence (kasancewa a cikin sama da ƙasa a lokaci guda) domin ya ji, kuma amsa addu'o'i ( "Idan za ku tambayi wani abu da sunana, zan yi shi" - Yohanna 14:14 ) wanda a fili ta rushe Arianism (Shaidun Jehobah) da kuma Unitarian Socinianism (21 st Century canji tauhidin). Domin wanda kuma amma Allah Shi kaɗai, za a iya koina a iya ganin dukkan bil'adama domin ya ji, kuma amsa addu'o'insu?

RUHU MAI TSARKI NE DA PARACLETE ( "Advocate / roƙo")

Yahaya 14:26, "Amma Advocate (Paraclete =" Advocate / roƙo "), Ruhu Mai Tsarki, wanda Uba zai aiko da sunana, shi ne zai koya muku kome, kuma Ya zo da tuna muku duk abin da na ce maka . "

Allah kamar yadda Allah ba zai iya umurni ko ceto ga Allah domin Allah, kamar yadda Allah ne Koli Allahntaka wanda ba zai iya bada shawara a ko ceto ga kowa ba. Amma duk da haka Allah a matsayin mutum a cikin jiki ta hanyar da budurwa iya ceto ga Allah a kan madadin bil'adama. Ga littattafai tabbata cewa Allah ne ya ci gaba da zama unchangeably a cikin sammai kuma ya zama wani jinsin mutum a cikin jiki (Matiyu 1:23 - "Allah tare da mu." 1 Tim. 3:16 - "Allah ya bayyana cikin jiki" ; Ibraniyawa 2: 14-17 - "Kamar yadda yara suke ci ko su sha nama da jini, shi ma shared a adam ... an yi cikakken mutum a cikin kowane hanya"). Romawa 8: 26-27 sanar da mu cewa Ruhu Mai Tsarki na Allah "da ke sa roko domin tsarkaka bisa ga nufin Allah." Kamar wancan ne suke tabbatar da cewa Ruhu Mai Tsarki Ruhun wanda ya zama mutum lokacin da mu Paraclete ( "husũma" / "cẽto ") domin umurni da ceto ga Uba (Luka 1:35; Matiyu 1:20; 1 Tim. 2: 5; Yohanna 14: 16-18; 1 Yohanna 2: 1).

YESU NE DA RUHU MAI TSARKI

1 Corinthians 12:3-5 (BSB) says, “Therefore I inform you that no one who is speaking by the Spirit of God says, 'Jesus be cursed,' and no one can say, ' Jesus is Lord ,' except by the Holy Spirit . 4 There are different gifts, but the same Spirit. 5There are different ministries, but the same Lord .…”

The context of 1 Corinthians 12:3-5 informs us that no one can affirm that “Jesus is Lord” (verse 3) with the understanding that Jesus is “the same Spirit” (verse 4) as “the same Lord” (verse 4) without receiving revelation from the Holy Spirit of God Himself. The Trinity doctrine teaches that the Spirit is not the Lord Jesus and that the Lord Jesus is not the Spirit. Yet the context of 1 Corinthians 12:3-5 clearly addresses the Lord “Jesus” as “the same Lord” who is “the same Spirit” [the Holy Spirit]. Paul repeated himself by affirming that “the Lord is the Spirit” in 2 Corinthians 3:17 within the context of affirming “Christ Jesus (as) the Lord” (2 Cor. 4:5) . For no one can know the true identity of Jesus except it be given to him from the Spirit of God (John 6:44 / Luke 10:22 “ No one knows who the Son is except the Father, and no one knows who the Father is except the Son, and those to whom the Son chooses to reveal Him” ) .

The Holy Spirit of God is completely absent from Christ's words in Luke 10:22: “No one knows who the Son is except the Father, and no one knows who the Father is except the Son, and those to whom the Son chooses to reveal Him.” Since it is impossible for the Holy Spirit of God to not know who the Son is, we know that the Holy Spirit of God is the Spirit of the Father who is also the same Spirit of the Son in the incarnation through the virgin. God's true elect will have this revelation (Luke 10:22 – “chooses to reveal Him”) , but those who do not receive this revelation are still blinded by the Devil (“if our gospel be hid it is hid to them that are lost, in whom the god of this age has blinded the minds of them that believe not, lest the light of the glorious gospel of Christ who is the image of God [the Father] should shine unto them”) .

1 Corinthians 12:3 clearly says, "Jesus is Lord." 2 Cor. 3:17 goes on to state that "the Lord is the Spirit." Since Paul also wrote in 2 Cor. 4:5, "we preach not ourselves but Christ Jesus the Lord", we know that "the Lord is the Spirit" (2 Cor. 3:17) being addressed in 1 Cor. 12:4-6 (“Therefore I inform you that no one who is speaking by the Spirit of God says, 'Jesus be cursed,' and no one can say, 'Jesus is Lord,' except by the Holy Spirit. 4 There are different gifts, but the same Spirit. 5There are different ministries, but the same Lord.…”). Trinitarian doctrine is supposed to believe that the Son is not the Holy Spirit and the Holy Spirit is not the Son. However, scripture clearly states that "THE LORD (the Son) IS THE SPIRIT."

1 Cor. 12:4-5 says, "Now there are varieties of gifts, but THE SAME SPIRIT. And there are varieties of ministries, and THE SAME LORD." Since "Jesus is Lord" in 1 Cor. 12:3, he must be the one being addressed as "THE SAME SPIRIT" and as "THE SAME LORD" in verses four and five. When we compare these facts with Romans 8:9, John 14:16-18, and Colossians 1:27 we find that Jesus is the indwelling Holy Spirit of God Himself ("Now you are not in the flesh but in THE SPIRIT, if so be that THE SPIRIT OF GOD dwells in you. Now if any man have not THE SPIRIT OF CHRIST he is none of His" - Romans 8:9).” Notice how "the Spirit of God" is called “the same Lord” as "the Spirit of Christ."

John 14:16-18 “I will ask the Father, and He will give you another Advocate (Paraclete – “Advocate/Intercessor”), that He may be with you forever; 17that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. 18"I will not leave you as orphans; I WILL COME TO YOU …”

Since John 14:26 identifies the Holy Spirit as the “Paraclete” (Advocate/Intercessor), and John 14:16-18 identifies Jesus as the “Paraclete” (Advocate/Intercessor), Jesus the Lord must be the same Holy Spirit of the Father who became incarnate as the Son. Otherwise, an alleged coequally distinct God the Holy Spirit could not be said to be coequal while advocating and interceding for humanity as a “mediator” (a go between) between God and men (1 Tim. 2:5) . For how can an alleged non-incarnate God the Spirit Person be said to be a “Paraclete” who “advocates” and “intercedes” for humanity? Can God as God intercede to God? Since Jesus is our only “mediator” as our “advocate,” “intercessor,” and “mediator between God and men” (1 Tim. 2:5) , the indwelling Holy Spirit must be “the Spirit of His Son (Gal. 4:6) ” who “makes intercession for the saints according to the will of God” (Rom. 8:26-27) . The context of Romans 8:9, 26-27, 34 proves that “Christ Jesus” is the Holy Spirit who “intercedes for us” (Rom. 8:34) .

1 John 2:1 IDENTIFIES JESUS AS THE PARACLETE (THE HOLY SPIRIT) “… we have an Advocate (Paraclete) with the Father, Jesus Christ the righteous …”

Romans 8:9, “But you are not in the flesh, but in the Spirit, if so be that THE SPIRIT OF GOD (the Holy Spirit) dwells in you. Now if any man have not THE SPIRIT OF CHRIST, he is none of His.”

Only Oneness Theology teaches that the Father's Holy Spirit came down from heaven to become a man as “the Spirit of Christ.” This explains why “the Spirit of God” and “the Spirit of Christ” are spoken of interchangeably as the selfsame indwelling Spirit. In contradistinction, Trinitarian Theology teaches that a second coequally distinct God the Son Person came down from heaven to become a human Son. Such an erroneous idea is very problematic for the Trinitarian position because scripture proves that the Holy Spirit came down from heaven (Luke 1:35) to conceive the Christ child who was “made out of the Holy Spirit” (Matthew 1:20) rather than out of an alleged coequally distinct God the Son Person.

Could A God The Son Have Vacated Heaven To Become A Human Son?

While most Trinitarian scholars and theologians confess that an alleged coequal God the Son never lost His divine attributes by vacating heaven to become a man, most lay Trinitarians and even some scholarly Trinitarian apologist I have dialogued with confess a belief that a God the Son left heaven and temporarily lost His omni-divine attributes in order to become a man in the incarnation. Both Trinitarian views are problematic for several reasons. Therefore, I am presenting a detailed Oneness response explaining why both Trinitarian views cannot bring harmony to all of the scriptural data.

Trinitarians who believe that a God the Son lost his omnipresence and divine attributes by vacating heaven to become a man, usually employ the familiar kenosis view by misunderstanding the meaning of “emptying” (Greek – “keno”) in Philippians 2:5-9 in their thinking. They assume that a God the Son emptied Himself of His divine attributes in order to become a man. Yet how could God cease being God for a while without violating Malachi 3:6 (“I am Yahweh, I change not”) and Hebrews 13:8 (“Jesus Christ THE SAME yesterday, today, and forever”) ?

According to Trinitarian scholar, RC Sproul, "If God laid aside one of His attributes, the immutable undergoes a mutation, the infinite suddenly stops being infinite; it would be the end of the universe." (RC Sproul, "How Could Jesus Be Both Divine and Human?") ( http://www.ntslibrary.com/Online-Library-How-Could-Jesus-Be-Both-Divine-and-Human.htm .)

Under the subtitle, “Kenotic Theology,” Trinitarian Theologian Dan Musick wrote,

“Most kenoticists believe that Christ gave up His sovereign dominion when becoming incarnate. They follow the same logic as the Arians, but they are deceived into thinking their Christ is still God. These could be classified as neo-Arians.”

Dan Musick is himself a Trinitarian, but he readily admits that Trinitarians who believe that Christ gave up his divine attributes to become a man “could be classified as NEO-ARIANS.” Arianism denies the full deity of Christ because Arianism teaches a lesser god person rather than a coequal God Person.

Under “Implications of the Kenotic Theology,” Dan Musick went on to write,

“If, by becoming man, Christ gave up the use of His divine attributes in any way, then He was not sovereign. If Jesus was not sovereign during His earthly ministry, then He was not God. If He was not God, the Word that was God (Jn.1:1) never became flesh - only part of the Word did. And the name "Immanuel," meaning 'God with us' (NAS Matthew 1:23) , is a lie, and God's Word is not true … In order for the God the Son to abandon His sovereignty in any way, He would have to change His character or being. This, God would never do. 'I AM WHO I AM' (NAS Ex. 3:14) . 'But Thou art the same, And Thy years will not come to an end.' (NAS Ps. 102:27) . 'Jesus Christ is the same yesterday and today, yes and forever.' (NAS Heb. 13:8) .” (From Dan Musick's on line article entitled, “Kenosis, Christ Emptied Himself, Philippians 2:7” - Editor, MA in Theology, Wheaton Graduate School, 1978.)

Inspired scripture itself proves that it is impossible for the true God of Abraham, Isaac, and Jacob to change by leaving his omni-divine attributes in heaven when He became a man. For Jesus did not say, “before Abraham was, I was,” as if he was once the great I AM before losing his divine presence and divine attributes by vacating heaven. When Jesus said, “before Abraham was, I AM,” he was saying that He still existed as the great omnipresent “I AM” as the true God who simultaneously existed as God in heaven as well as existing as “God with” men on the earth as a man among men. Therefore Jesus was still the great “I AM” who always filled heaven and earth both in eternity past, and even while he walked this earth as a man.

Jesus informed us in John 3:13 that he simultaneously existed in heaven and on earth at the same time. Since it is impossible for a mere man to be in heaven and on earth at the same time, we know that he had to be addressing his true identity as the omnipresent Spirit of God who fills heaven and earth. For the true identity of the Son of man (the Son of man is the Son of mankind through Mary), is the same divine individual who simultaneously existed as the “Mighty God” and “Everlasting Father” (Isaiah 9:6) in heaven while dwelling on the earth as a man.

An uninformed Trinitarian responded to me by writing, “You have the Father, changing to the Son. LOL. That is a change. And also, losing his divine attributes.” This enthusiastic Trinitarian was defending his finite idea that the Son lost his divine presence and attributes in heaven to become a man. So in his thinking, the Father also had to lose His divine presence and attributes in heaven in order to become a man.

Here is how I responded, “No verse of scripture ever says that the Father changed into the Son by leaving or losing His divine attributes to become a man. For the scriptures inform us that Jesus is “the arm of Yahweh,” as the anthropomorphic arm of our Heavenly Father Himself revealed (See Isaiah 52:10; 53:1; 59:16) . Can the Father's arm be another distinct divine Person from Himself? If Jesus is the arm of a Yahweh God the Son, then that Yahweh Person could not have left heaven in the incarnation. So either way, your view that God vacated heaven to become a man is absolutely false.”

I continued, “Now if an alleged God the Son never left heaven in the incarnation, then you also have a dilemma to explain how an omnipresent God the Son could act and speak in heaven, while simultaneously acting and speaking on the earth as a man. This also sounds like you have two Son Persons: A God the Son and a human son who could speak and act independently from one another. Thus, Trinitarians also cannot intellectually explain how the omnipresent God can become a true man through the virgin while simultaneously retaining His omnipresence and divine attributes in heaven.

No human being can adequately describe the miraculous nature of the incarnation because the Bible says that it was a miracle (a supernatural “sign” - Isaiah 7:14) . Irenaeus (a second century Christian writer) wrote that it is "indescribable" to fully comprehend how "the Son was produced by the Father."

"If anyone says to us 'how then was the Son PRODUCED by the Father?' We reply to him, that no man UNDERSTANDS that PRODUCTION AND GENERATION or calling or by whatever name one may describe his generation, which is in fact altogether INDESCRIBABLE ... but the Father only who begat, and the Son who was begotten. Since therefore his generation is UNSPEAKABLE, those who strive to set forth generations and productions cannot be right in their mind, inasmuch as they undertake to describe things which are INDESCRIBABLE." (Cited by Johannes Quasten, Patrology Vol. 1, Page 295)

No finite human being can adequately describe how God produced a Son from His own essence of Being (Heb. 1:3) as a fully complete human being. As a true man through virgin birth, Jesus is not ontologically God as God, because Jesus is God with us as a true man. God was not ontologically a man before the incarnation and He is not ontologically a man after the incarnation either. For the flesh of Jesus is not literally God as God; nor is the human spirit of Jesus literally God as God. For when God became a man, He became something ontologically distinct from God, a true man.

An eager Trinitarian wrote, “God is omnipresent, he is past, present, and future. He is beyond our little dimensional understanding.” I initially respected her for such a wise and scriptural statement. But then she went on to write that a God the Son left heaven to become a man. Hence, she was confessing that two God Persons were always omnipresent, past, present, and in the future, while the other God Person was not always omnipresent.

I have found that most professing Trinitarians erroneously believe it to be impossible for God to remain in heaven while simultaneously becoming a man as “the arm of Yahweh” Himself revealed to save His people from their sins. That is why human minds began developing the trinitarian doctrine. For our finite minds have a hard time fathoming how God could act and speak in more than one geographical locality at once. However, the miraculous nature of the omnipresent God empowers Him to be able to act and speak as God in heaven while simultaneously acting and speaking independently as a true man among men in order to save us.

Trinitarians who believe that a God the Son emptied Himself of His divine attributes have an alleged coequal God the Son changing (in violation of Mal. 3:6 and Heb. 13:8) by not remaining “THE SAME yesterday, today, and forever.” The true identity of the divinity of Jesus had to remain the same in heaven while he simultaneously became a true man who could pray and be tempted. For if Yahweh as God could ever change by losing any of His divine attributes, then Malachi 3:6 (Malachi 3:6, “I am Yahweh, I change not”) and Hebrews 13:8 (Heb. 13:8 “Jesus Christ the same yesterday today and forever”) would be untrue.

Only the Father in heaven knows all things, while the human child born and son given could not have known all things in his human limitations (Mark 13:32) . Jesus clearly “grew in wisdom and stature (Luke 2:52) .” The Almighty as the Almighty cannot “grow in wisdom,” but “Immanuel, God with us” as a true man could “grow in wisdom” as well as “pray” and be “tempted of the devil.”

Mark 13:32 only presents a problem for Trinitarians. For how could “no one know the day or the hour, no not the angels in heaven, nor the Son, but the Father ALONE?” How could an alleged coequal omniscient God the Holy Spirit not know something? And if the majority of Trinitarian theologians were correct in affirming that a God the Son never lost his omnipresence in heaven when he simultaneously became a man, then how could a God the Son, who should have also been in heaven as a Son (John 3:13) while dwelling on the earth as a man, also not know the day and the hour of his own second coming? For the text clearly states, “No one knows the day or the hour … no, not the angels IN HEAVEN, nor the Son, but THE FATHER ALONE (Mark 13:32) .” The inspired text is addressing individuals in heaven as well as individuals on the earth. Although Trinitarians cannot answer these questions, Oneness believers have no problem understanding this seemingly difficult passage. An alleged omnipresent God the Son in heaven would have known the day and the hour of Christ's second coming while the earthly son would not have known that time. Thus, there could be no Heavenly second God the Son Person living in heaven outside of the Son's human existence on the earth (John 5:26) . Since the Holy Spirit is the Spirit of the Father, the Holy Spirit is not listed in Mark 13:32 along with the Father. Hence there could be no distinct Heavenly God the Holy Spirit Person either. That is why Jesus said that the Father alone “KNOWS” “the day and the hour” of Christ's second coming. For the Holy Spirit of the Father alone is “the only true God” (John 17:3), who knows all things.

I have already proved that the Holy Spirit of the Father is the true divinity of the Son who retained His omnipresence and divine attributes in heaven while he simultaneously existed as a man on earth. Thus, there is no way to believe in the deity of Christ other than believing that Jesus exists outside of the incarnation as the unchangeable “Father alone” who knows all things while the Son is the man who did not know all things. For God as God is the Father outside of the incarnation who knows all things, whilst the Son is “God with us” as a man inside of the incarnation who does not know all things.

No Trinitarian has ever been able to answer my challenge to cite a single verse where Jesus ever claimed his own divine identity as a coequally distinct God the Son Person beside the Father. Jesus always confessed that the deity in him was the Father, but he never claimed that the divinity in him was ever a distinct God the Son Person. So where is the divine dignity and believability of the so called Trinitarian God the Son Person?

Jesus clearly said, “He that has seen me, HAS SEEN THE FATHER (John 14:9).”

“And Jesus cried out and said, “He who believes in Me, does not believe in Me but in Him who sent Me. He who sees Me sees the One who sent Me.” John 12:44-45

Here we see that to see Jesus is not to see a coequally distinct God the Son Person, but to see Jesus is to see the Divine Person of the Father. And to believe in Jesus is not to believe in a coequally distinct God the Son Person, but to believe in Jesus is to believe in the deity of the only true God Father. For the One true God who is the Father, also produced an “express image of His Person (Heb. 1:3 KJV) ” as a fully complete human person in the incarnation through the virgin in order to save us.

A Spirit filled prophet from India heard Jesus say to him, “Man also has a natural desire that he should see Him in whom he believes and who loves him. But the Father cannot be seen, for He is by nature incomprehensible, and he who would comprehend Him must have the same nature. But man is a comprehensible creature, and being so cannot see God. Since, however, God is Love and He has given to man that same faculty of love, therefore, in order that that craving for love might be satisfied, He adopted a form of existence that man could comprehend. Thus He became man, and His children with all the holy angels may see Him and enjoy Him (Col. i.15, ii.9) . Therefore I said that he that hath seen Me hath seen the Father (John xiv.9-10) . And although while in the form of man I am called the Son, I am the eternal and everlasting Father (Isa. ix.6) .” (At The Master's Feet, Chapter 1, The Manifestation of God's Presence, Section 2:1, by Sadhu Sundar Singh)

The earliest Christians who immediately succeeded the first century apostles also taught the full humanity and divinity of Jesus Christ just like I am teaching in this book. Clement of Rome was a first century bishop who was taught by the first century apostles. Clement wrote that we ought to think of Jesus Christ as of God Himself .

“Brethren, it is fitting that you should think of Jesus Christ as of God,--as the Judge of the living and the dead .” 2 Clement chapter 1

2 Clement, chapter one, goes on to state, “ Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him, or what fruit that shall be worthy of that which has been given to us? For, indeed, how great are the benefits which we owe to Him! He has graciously given us light; as a Father , He has called us sons; He has saved us when we were ready to perish. [Notice that there is nothing within the text to indicate that the subject has changed from Jesus Christ to God the Father. Hence Clement of Rome identified Jesus Christ as the “Father”] . What praise, then, shall we give to Him, or what return shall we make for the things which we have received?”

2 Clement 14:3-4 states that the Holy Spirit is “the Spirit which is Christ.”

“… the Holy Spirit … guard the flesh that you may partake of the (Holy) Spirit . Now if we say that the flesh is the Church as the Spirit is Christ , then verily he who has dishonored the flesh has dishonored the Church. Such a one, therefore, shall not partake of the Spirit which is Christ . ”

2 Clement clearly states that the Holy Spirit is “the Spirit which is Christ.” Later Trinitarian doctrine states that the Holy Spirit is not the Son and the Son is not the Holy Spirit. Yet to Clement and the first century Roman Christians, the Holy Spirit is “the Spirit which is Christ.”

In Clement's first epistle, Clement spoke of Jesus Christ as being chosen as a true man along with Gods elect (Ephesians 1:4-5 NIV, “He chose us in him before the creation of the world”) .

“May God, who sees all things, and who is the Ruler of all spirits and the Lord of all flesh -- who chose our Lord Jesus Christ and us through Him to be a peculiar people -- grant to every soul that calls upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ ... (1 Clement chapter 58) .”

God as God cannot be chosen along with “us” human beings. Nor can God as God be “our High Priest” who mediates and intercedes for humanity. Therefore, like the first century apostles, Clement also taught the full humanity and deity of Jesus Christ (“we ought to think of Jesus Christ as of God, as the Judge of the living and the dead.”- 2 Clement 1) .

Hermas of Rome wrote that the Son of God pre-existed as the Holy Spirit (“The pre-existent Holy Spirit which created all things did God make to dwell in a body of flesh chosen by Himself”- Hermas Parable 5:6) before becoming the same Holy Spirit incarnate as a man who now attends to God and intercedes to God as our mediator (“There is One God and one mediator between God and men, the man Christ Jesus.” – 1 Tim. 2:5) .

Hermas book 2, Commandment 5:1 says, “But if any outburst of anger take place, forthwith the Holy Spirit, who is tender, is straitened, not having a pure place, and He seeks to depart. For he is choked by the vile spirit, and cannot attend on the Lord as he wishes …”

How can an alleged non-incarnate coequal God the Holy Spirit Person be said to “attend on the Lord (the Father)” as “he wishes” while remaining coequal with the “LORD?” For an alleged non-incarnate coequally distinct God the Holy Spirit Person cannot “intercede” to God and “attend on” God while being truly coequal. The only viable answer is that the indwelling Holy Spirit of the Father is the same Spirit who became a man as His Son (“God has sent forth the Spirit of His Son in your hearts, crying, Abba, Father”- Gal. 4:6) because the Holy Spirit of God the Father also became the Son in the incarnation through the virgin. This explains why the Holy Spirit who came down from heaven on the virgin to become a fully human Son now attends to God and intercedes to God (“the Spirit makes intercession for the saints according to the will of God.”-Romans 8:26-27) as the “life giving Spirit” (1 Cor. 15:45) who fills New Testament believers (Ephesians 4:10; Rom. 8:9- “if any man have not the Spirit of Christ, he is none of His”) .

Ignatius of Antioch wrote that God became a true human being in the incarnation through the virgin (“ God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God.” Ignatius to the Ephesians 19:3) by taking on “a beginning.” God as God could not have “took a beginning” as it was the man Christ Jesus who had a beginning by his supernatural virgin conception (Luke 1:35; Psalm 2:7; Heb. 1:5) . Since Jesus is God who became a man, the man Christ Jesus needed to have a God, pray to God, and be led by the Spirit of God or he would not have been a true man at all. For the One true God also became one true man, who was both made as a man and not made as God (“There is one Physician who is possessed both of flesh and spirit; BOTH MADE [created as a son] and NOT MADE [not created as God] ; GOD EXISTING IN FLESH ”, Ignatius to the Ephesians 7:2).

The Deity of Jesus is the Father

The Trinitarian doctrine says that an alleged distinct God the Son “who is not the Father”, incarnated Himself as the man Christ Jesus. Yet not a single verse of scripture ever says that an alleged Heavenly God the Son came down from heaven to become incarnate as a human son. Since the scriptures prove that Jesus is the full incarnation of the Holy Spirit of the only true God the Father rather than an alleged incarnation of a second distinct Heavenly God the Son Person, the entire Trinity doctrine collapses.

Colossians 1:19, “For it pleased the Father that in him (Christ) should all fullness dwell.”

Colossians 2:9, “For in him (Christ) dwells ALL THE FULLNESS of the DEITY in bodily form.”

John 14:10, “The Father who dwells in me, He does the works.”

Whenever Son of God spoke of the deity within him, he always referenced God the Father as that Deity which spoke through him and did the mighty works through him. Therefore Jesus as a fully human son said that his word was not really his word, but the Father's word who sent him.

John 14:10 Berean Literal Bible, “The words that I speak to you, I do not speak FROM MYSELF; but THE FATHER DWELLING IN ME DOES HIS WORKS.”

How could a coequal God the Son have not been able to speak His own words and do His own works? And why is it that only God the Father spoke through him and did the mighty works through him rather than the other two alleged distinct divine persons? According to the Trinitarian position, each of the three alleged distinct God Persons are supposed to be coequal with each other. Why then were the other two alleged coequal God Persons not coequally active while the Son dwelt on the earth?

John 14:23-24, “If anyone loves me, he will keep my word (logos) … and the word (logos) which you hear IS NOT MINE, BUT THE FATHER'S who sent me.”

Notice how Jesus' word (logos means “expressed thought”) was not really his own expressed thought, but rather, his expressed thought (logos) was really “THE FATHER'S” (logos) who sent him.” So even when Jesus spoke his word (his logos) we know that his words were not really his own, “BUT THE FATHER'S.” This is not what we would expect if the Holy Spirit and the Son were coequally distinct God Persons.

Since Jesus' words were not really his own, but God the Father's, we know that the divinity within him was truly the deity of God the Father manifest in the flesh (1 Timothy 3:16). Jesus as a Son spoke the words of God the Father and did the mighty works of God the Father because he is the full incarnation of that Holy Spirit of God the Father who became a man to save us through the virgin. Therefore the Trinitarian doctrine of two other coequally distinct God Persons is patently false.

John 12:44-45, “And Jesus cried out and said, “He who believes in Me, does not believe in Me but in Him who sent Me. 45 He who sees Me sees the One who sent Me.”

How could a coequally distinct God Person not have His own Divine Dignity and Believability? If God was really three Distinct Persons, then Jesus should have said, “He who believes in me, does not just believe in me, but also in the Father and the Holy Spirit.” Since Jesus left out believing in Himself and the Holy Spirit, it is clear that the Father alone is the only true God who was manifested in the man Christ Jesus.

John 14:8-9, “Philip said to him, 'Lord show us the Father, and it is enough for us.' Jesus said to him, 'Have I been so long with you, and yet you have not come to know me, Philip? He who has seen me has seen the Father.'”

Notice how Jesus as a man claimed that seeing him and believing in him was to see and believe in the only true God the Father who sent him. Thus, when we believe on Jesus, we do not really believe on him, but in the deity of the Father who sent him. And when we see Jesus, we do not really see him, but we are seeing the deity of the Father who sent him. These words do not sound anything like the words of a coequal God the Son Person of a three Person Trinity because the man Christ Jesus was reflecting the divine glory of “the only true God” the Father (John 17:3; Hebrews 1:3) alone.

Acts 2:17 proves that THE FATHER POURED OUT HIS HOLY SPIRIT UPON ALL FLESH starting on the Day of Pentecost.

“It shall come to pass in the last days, says God, that I WILL POUR OUT MY SPIRIT UPON ALL FLESH.” Acts 2:17

Yet John identified Jesus as the one who would baptize God's people with the Holy Spirit.

Mathew 3:11, "I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.”

Since the true identity of Jesus is the omnipresent Holy Spirit of God the Father incarnate as a true man, JESUS CAN SEND HIS OWN HOLY SPIRIT DOWN TO EARTH AS THE FATHER JUST AS HE COULD RESURRECT HIS OWN BODY AS THE FATHER.

Acts 2:32 informs us that GOD THE FATHER RAISED JESUS FROM THE DEAD: “God has raised this Jesus to life” (Acts 2:32). Likewise, John 5:21 states that it is “THE FATHER (who) raises the dead and gives them life …” Yet John 2:19, informs us that JESUS RAISED HIS OWN BODY FROM THE DEAD when he said, “Destroy this temple, and in three days I will raise it up. But he spoke of the temple of his body (John 2:19).” Jesus baptizes with the Holy Spirit as the Father just as he raised up his own body as the Father. This proves that Jesus did the works of His Father because he is the deity of God the Father incarnate as a true man.

Jesus as God the Father as a true man said in John 10:37 that he did “THE WORKS OF” his Father. "If I do not do THE WORKS OF MY FATHER, do not believe Me; but IF I DO THEM, though you do not believe Me, BELIEVE THE WORKS, so that you may know and understand that the Father is in Me, and I in the Father.” Why would an alleged coequal God the Son say that he did the works of his Father? If he was a distinct coequal true God Person of an alleged Three Person deity, then he should have been able speak his own words and do His own works.

A man may have some of the characteristics of his father, but no man could ever say that he actually does the works of his father unless he is that father. This has to be true because God the Father said in Isaiah 46:9, “I AM GOD AND THERE IS NONE LIKE ME.” Since Jesus did THE WORKS OF HIS FATHER, He must be that Father.

Wherefore, Jesus is the only man in human history who did the works of God the Father because the divine in Christ is the Father. That is why Jesus as God the Father as a man has the power to send His own Spirit down to the earth in John 15:26, just as he as God the Father had the power to resurrect his own body in John 2:19. Since no mere created being can do the works of God the Father without violating Isaiah 46:9 (“I am God and there is none like Me”) , the Messiah's true identity must be “God with us” (Matthew 1:23) as a man.

John 20:17 clearly states that the Son is the man who has a God: “I am ascending to My Father and your Father, to My God and your God.” How can a coequal God the Son have a God while being truly coequal? Thus, Trinitarians have the same difficulties explaining how Jesus is God who became a man as us Oneness believers. Jesus was so completely human that he prayed to God as his God and was even tempted of evil.

An enthusiastic Trinitarian responded to my comments showing that Jesus was addressing the Pharisees about himself being the deity of the Father in John chapter eight (verses 24, 27, 58) . The Trinitarian wrote, “They were law keeping Jews! They were of the thinking that there was only one God, and that Jesus was NOT him! That's why Jesus said, "unless you believe that I AM He, you will did in your sins” (John 8:24) . I responded to him by writing, “Here you admitted that the Jews knew only One God as the Father and that they believed that “that Jesus was not him.” Then you wrote, “That's why Jesus said, 'unless you believe that I AM He, you will die in your sins.” Here you have actually admitted that Jesus was addressing the deity of the Father (vs. 27) . For why would Jesus say, “unless you believe that I AM HE, you will die in your sins” if he was speaking about himself as a second God Person of a Trinity that the Jews knew nothing about? Thus, your response is a nonsensical argument for an unknown second God the Son Person of a three person deity that the Jewish people knew nothing about.

According to Hebrews 1:3, Jesus is clearly “the brightness (Greek – apaugasma = “reflected brightness”) of His glory (the Father's) and the imprint (Greek – charakter= “imprinted copy,” “facsimile,” “reproduction”) of His Person (the Father's Person).” Why does the Son only “reflect” the “brightness” of the Father, if he is an alleged coequal Yahweh God the Son Person? Should not a coequal true God Person have His own divine brightness and glory? Since the Son merely reflects the divine brightness and glory of God the Father, he must be the image and brightness of the invisible Father with us as a true man (Colossians 1:15, “the image of the invisible God”) .

Furthermore, how can Trinitarians explain how a God the Son has always existed as an imprinted copy, facsimile, as a reproduced copy (Greek – “charakter” – Heb. 1:3) of the Father's Person (Greek – hypostasis = “substance of Being” – Heb. 1:3) as a timeless Son throughout eternity past? There is no way to get around the fact that an imprint or copy requires a time when it was imprinted, or copied from an original substance. Hence, the scriptures prove that the Holy Spirit of the Father imprinted a reproduced copy of His own substance of Being as a fully complete human being within the Hebrew virgin (Luke 1:35; Matthew 1:20) .

Trinitarians who believe that a God the Son vacated heaven and lost his divine attributes to become a man, also state that all three God Persons are coequal. Yet when they are confronted with verses which do not fit their theology, they insist that the divine attributes of One Yahweh Person can change while the other two alleged coequal Persons cannot. But how can one coequal God Person be truly coequal with the other two, when one can vacate heaven and lose all of His Divine Attributes to become a man? Such a view violates Malachi 3:6 and Hebrews 13:8. Jesus cannot be “the SAME YESTERDAY, TODAY, AND FOREVER” if he changed by losing His Divine Attributes. That is not remaining “the same yesterday, today, and forever.”

Both Trinitarians and Oneness must believe that Malachi 3:6 and Hebrews 13:8 is addressing the fact that God as to His Divine Attributes and Divine Characteristics will always remain the same (unchanged) past, present, and future. For our Heavenly Father never had to vacate heaven while he simultaneously “manifested” Himself “in the flesh” (1 Tim. 3:16) to “partake of flesh and blood” (Heb. 2:14). Oneness adherents understand that Yahweh God the Father remained unchangeable in the heavens while His own Holy Arm was revealed as a man on earth (Isaiah 52:10; 53:1; 59:16) .

Most knowledgeable Trinitarian scholars believe that an alleged God the Son retained all of His divine attributes and characteristics while He simultaneously became the man Christ Jesus through the incarnation. In like manner, Oneness Theology believes that God the Father retained all of His divine attributes and characteristics while He simultaneously became the man Christ Jesus through the incarnation. When we compare both models together we find that the Oneness model brings harmony to all of the scriptural data while the Trinitarian doctrine does not (Hebrews 1:3; 1:5; John 14:7-10; Mark 13:32) .

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