Did Jesus cross Union lines?


Did Jesus cross union lines?

One of the most difficult teachings to convey in Christianity is the doctrine of the Holy Trinity—Father, Son and Holy Spirit. In fact, it is so difficult to explain how three individual Gods can be ONE God that the clergy would prefer it if their congregations simply accept this great mystery on faith alone.

I will not bore you with such made-made terms as “hypostatic” union to explain the mystery of the Trinity, but rather, touch on something that is more easily grasped by the finite human mind. In the most prevalent doctrinal scheme of the Holy Trinity each of the three Divine Persons performs a distinct and specialized function in the process of salvation. The “Son” (Jesus) determines who are the faithful followers and goes before the “Father” (Jehovah) to plead our case. God (the Father) then makes the final judgment call and if you become one of the “elect” HE sends the Holy Spirit your way to present the actual gifts of salvation, righteousness and innocence. (This whole “secret” procedure is referred to as vicarious atonement.)

If one God were to perform the Holy duty of the other, this would be similar to crossing union lines. Yet, in the New Testament, Jesus proclaims that salvation is His ballgame—the full and sole power of judging and saving souls has been put into His hands. For example:

Jesus said to His disciples, All power is given unto Me in heaven and on earth (Matthew 28:18).

The Father judgeth no man, but hath given all judgment unto the Son (John 5:22).

Jesus knowing the Father had given all things into His hand (John 13:3).

All things whatsoever that the Father hath are Mine (John 16:15).

All things have been delivered unto me of My Father (Luke 10:22).

Is Jesus committing doctrinal heresy or challenging the correctness of current Christian theology? If all power has been given to Jesus are the two other Gods of the Trinity simply watching from the sidelines? Perhaps, as the theologian Emanuel Swedenborg maintained, the three distinct functions and attributes are properties of ONE God—the Lord alone. This would make more rational sense as far as monotheism is concerned. Furthermore, Swedenborg claimed that the interpretation of Bible passages as portraying three divine Persons comes from a mere literal interpretation of the words and being unaware of the deeper symbolic language and teachings contained within.

Even the literal translation of Scripture provides evidence that Jesus was actually Jehovah in the flesh! In Isaiah 9:6 we read about the prophecy of the Lord’s Advent:

Unto us a Child is born, unto us a Son is given; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace.

Current Christian Trinitarian theology cannot account for why Jesus (the Son) could ever be confused with the “Father of Eternity.” These mysteries are revealed in the Bible’s sacred and symbolic language.

By the way, if you are interested in the deeper interpretations of the Lord’s Holy Word I can help lead you to them.






<< GOD AND MAN. >>

“So God created man in his own image,
in the image of God created he him.”

— Genesis i. 27.

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THERE are two vital questions which lie at the foundation of every religion and give quality to it. These questions are, first, Who is God, and how shall we think of Him ? Second, What is man, and how are God and man related to each other ? Neither of these questions can be understood without some knowledge of the other. They are reciprocally and intimately related. It is impossible to gain a true idea of God without some true knowledge of man, and it is impossible to gain an adequate conception of man’s nature without some correct knowledge of God. Man was created in the image of God. We must, therefore, look to man to get our first hints of the form and nature of God. I propose to state, as far as I can in limited space, what the New Church teaches upon this subject.

The doctrines of the New Church are Unitarian in the assertion that there is one and only one Supreme Being. They are Trinitarian in teaching the Divinity of Jesus Christ. They differ essentially from both in showing that the whole Trinity is embodied in the one person of our Lord and Saviour Jesus Christ, and that these three essentials of His nature constitute His Divine personality. This is in accordance with all that He says about Himself in the whole of Scripture when rightly understood. The apostle declares it in the plainest manner when he says, ” In him,” that is in Jesus Christ, “dwelleth all the fulness of the Godhead bodily.” The Lord Jesus Christ affirms it when He says, ” The Father dwelleth in me.” “He that hath seen me hath seen the Father. ” ” The Father is in me, and I in him.” By this He means that there is a reciprocal and organic union between them, like that which exists between man’s soul or mind and his body. The Father is the Divine nature as it is in its uncreated and infinite essence ; the Son is the human nature, glorified and made Divine, both united in one person, one being, and making one God, as man’s spiritual nature and his physical are united in one human being and make one man. The Father, called in the Old Testament Jehovah and God, is within the Son, as man’s mind is in his body. The Divine and the human natures are distinct and yet so closely knit together that they form one person, one being. This union is not one of sentiment, or agreement in character or purpose, like that which may exist between two men who desire to accomplish the same purpose and agree in the means of doing it. It is an organic union ; it is of the same nature as that which exists between the mind and the body, between will and act. Such being the intimate, organic, perfect union between the Father and the Son, we do not divide them in thought or affection. When we think of the Son we think of the Father, as we think of the whole man when we think of his body. We think of Him in the human form, and we have a distinct object of thought. When we love the Son we love the Father, and we have a distinct object in our minds for our affections to rest upon. They are not divided between two. They are centred in one. Only one person can be supremely loved.

Having gained a distinct conception of the personal unity of God, we can see that the Divine attributes cannot be divided between two persons. They must all be combined in one person, in the one person of our Lord Jesus Christ. Mercy and truth meet together in Him. Righteousness and peace kiss each other in Him. Mercy and justice join hearts and hands in His Divine person. This new doctrine solves the problem of the unity of person and the trinity in the Divine Being. It harmonizes all the Divine attributes, and presents to us one Divine Being in the human form, animated with human love and doing all things for human good. We may no longer pray to one Divine person to grant us favors for the sake of another, for there is only one Divine person. We no longer fear the wrath of an angry God, for there is no angry God. Jesus Christ is Immanuel, God manifest in the flesh, and He is not angry. His infinite heart is full of love for men. We only fear to sin against such infinite wisdom and unchanging love. Every one must be able to see that such a clear, distinct, harmonious, rational knowledge of God and His Divine attributes must clear the mind of its doubts and conflicting opinions, must quiet its groundless fears, and tend to bring it into harmonious, orderly, and more intimate relations with Him whom to know aright is life everlasting. The New Church gives us new, rational, and satisfactory knowledge concerning man as a spiritual being and his relations to the Lord, who is his Creator, Redeemer, Saviour, and the constant source of all his power and life.

The human spirit has generally been regarded in the Christian world as a force, as an unorganized, unsubstantial, formless essence, as a breath, an influence, bearing somewhat the same relation to the man himself that steam bears to the engine. All conceptions of it have been vague and unsatisfactory. There has been but little advance beyond the mere affirmation of its existence. Consequently all ideas about its nature and modes of operation have been vague, indistinct, and unreal.

The New Church regards the spirit in an entirely new way. According to its doctrines the spirit is the man himself in the human form, and the seat of all his power and life. It is organized of spiritual substances, as the material body is organized of material substances, and possesses all the organs, external and internal, in general and particular, that compose the material body. It has a head, trunk, and limbs. It has eyes and ears, brain and face and vocal organs, heart and lungs, arteries and veins and nerves. The spiritual organs perform relatively the same functions that the material organs perform. Spiritual lungs breathe a spiritual atmosphere ; the heart propels a spiritual blood through arteries and veins ; the nerves give sensation and power ; the hands can grasp spiritual objects, and the feet can walk upon a spiritual earth ; the eye opens to the light which flows from the spiritual sun, and the ear vibrates in harmony with the modulations of the spiritual atmosphere.

As a whole and in each least part the spirit is in the human form. The common idea has been that the body was first formed and then the spirit was breathed into it, as men make an engine and then set it in motion by steam. The new doctrine teaches that the spirit itself moulds the body into its own form, weaves its fine and delicate textures in its own loom, and clothes itself in every least part with it, making it a medium of communication with the material world, the house in which it dwells, a complicated and miraculous instrument adjusted with infinite precision to all the forms and forces of matter, for the purpose of gaining natural ideas and delights to serve as materials for the development of the affections and the intellectual faculties.

But this is merely a temporary service. The material body renders the same service to the spirit that the husk does to the corn, the chaff to the wheat. The spirit is immortal. It was made, and by its very nature ordained, to dwell in a spiritual world corresponding to its own nature. But it must have a basis to rest upon. It must have vessels to hold its fine and fluent substances while they are being prepared for distinct and permanent existence. According to this idea the spirit is the real, substantial man and the seat of all human power. It is the spiritual eye that sees. The material eye only serves as an optical instrument to bring it into such relations to material light that images of material things can be formed on its delicate canvas. The material ear cannot hear. It is the spiritual ear within that becomes moved by its vibrations and perceives harmonious or discordant sounds. The same is true of all the senses. They are simply the material instruments which the spiritual senses use to gain entrance into the material world and accommodate themselves to its substances and forces.

Men have so long been accustomed to regard the spirit as a formless essence, a merely abstract entity, that it is difficult to disabuse their minds of the error and convince them that the spirit is organic and substantial. It is generally supposed that the way to gain any true conception of spirit is to deny it all the qualities of matter. It seems to be taken for granted that only matter possesses substance and form, and that when we attribute these properties to spirit we materialize it. But this is not so.

There are some attributes that are essential to existence. It is impossible to conceive of the existence of any object that is destitute of substance and form. The essential idea of existence is that of standing forth in substance and form. Every one will acknowledge that God is the most real and substantial being in the universe. He must be substance and form in their origin and essential qualities. There can be no power without some substance that embodies it. It inheres in the nature of things and in the nature of human conceptions, that if there is a Divine Being, there must be Divine substances ; if there are spiritual beings and a spiritual world, there must be spiritual substances and spiritual forms. To deny their existence is denial of God and of everything that is not material.

But we have ocular demonstration that spirit is substance and form and possesses power. This is a kind of testimony that men have often demanded. “Show me a spirit,” they say ; “let me feel it. Let me see spirit exert itself and produce some sensible effect.” The truth is, all that is done by the body is done by the spirit’s power. There is no power in the material substances that compose the. material body to organize themselves into the human form and acquire the faculty of seeing, or hearing, or feeling. Do oxygen and hydrogen and carbon and the insensate, inorganic mould possess any such power in themselves ? The material body is continually wasting away, and if it were not supplied with new substances, it would soon become dissipated. What power and miraculous skill weaves the new substances into the old forms without any mistake, and preserves the body from annihilation ? Can the food we eat do it of itself?

But this is not all. When the spirit leaves the body, all power and consciousness cease. The eye may be as perfect in its organization as ever, but it cannot see. The ear and the other senses have lost all power of consciousness. Have lost it, do I say ? No, they have not lost it, for they never possessed it. The material eye never saw ; the material ear never heard ; the material hand never felt ; the material heart never beat, of themselves. If you were in a factory where all the wheels were humming with motion, would you not know that some power not in themselves was driving them ? And if they stopped, would you not know that the power had been withdrawn from them? Have we not just as certain evidence that the organs of the material body have no inherent, selfderived power in themselves to act ; that they must be moved by some spiritual force ; and when that force is withdrawn they must return to dust ? It seems strange that rational men will ask for evidence of the existence of spiritual substances and forces when they perceive them in constant operation within and around them.

We have the evidence of our own consciousness also of the substantial and permanent nature of the spirit. It is now a generally-accepted fact that thought and affection are indestructible. No one can divest himself of ideas or truths he has once gained. They may be forgotten, as we say, but they remain in the mind and can be recalled. If the mind or spirit were a mist or a formless essence, it could be dispersed like a vapor, and all the ideas and affections that were embodied in it would be dissipated. But they are not, and never can be. Amputate a limb and it ceases to be a part of the human body. But a thought or an affection cannot be amputated. Destroy the body and the spirit is not injured. The material body is evanescent ; it is constantly passing away like a flowing stream ; but the spirit remains untouched, substantial, immortal.

If the relation of the spirit to the body is such as I have represented it to be, the spirit must be the man himself. It must be in the human form, because the material body is cast into its mould. All the organs are woven into a garment to clothe the organs of the spirit. The spirit must therefore be composed of a series of organic forms or organs, which, combined into one, become the human form. What, then, is the spirit? It is a human being in a human form as a whole and in its least particulars. It is substantial, and the substances of which it is composed are untouched by the dissolution of the material body ; the human spirit endures forever. Having gained a clear and true idea of what the human spirit is, and of the distinction between the spiritual body and the material body, we have gained the point of view from which we can see the trinity and unity in man which are essential to personal beings, and from this we may see more clearly the nature of the Divine trinity in the one person of our Lord Jesus Christ.

We have good grounds for looking to man to find the trinity in God, because man was created in the image of God and after His likeness. If man was made in the image of God, we must find in him a likeness of God. God must be in the human form. The Divine nature must be composed of attributes corresponding to those which compose man. The Divine faculties must sustain the same relations to one another which human faculties sustain. If there is a trinity in God, there must be a trinity in man. If there is a trinity in man, there must be a trinity in God. If the trinity in man makes one person, one human being, the trinity in God must make one Divine Person, one Divine Being. If this trinity in God makes three persons, each composed of the same substance and possessing the same attributes, the trinity in man must make three persons, each composed of the same substance and possessing the same qualities. An image must have the same form as the original, and so far as it is an image it must be like it.

What are the three essential factors of a human being ? Are they not the soul or spirit, the body, and the power of the man reaching forth to affect objects and beings outside himself? These three are perfectly distinct. The spirit is not the body, and the body is not the spirit, and the influence or operation of the man is not the spirit or the body. But the three make one person, one man. If either were absent the other two would not be a man. We may regard the subject in another way. Man is essentially composed of love, intelligence, and the union of these factors in thought or deed. The love or will is not the intellect, and neither of them is thought or act. Love does not make a man ; action does not make aman. A human being is the product of the three. But the three do not make three persons. There is the same trinity of Divine love, Divine wisdom, and Divine operation in God.

To return to man, the image of God. The spirit or soul is the father of the body. It begat it and formed it and continually creates it. If the material body had consciousness and power of its own, it could truly say, I came out from the spirit. I can do nothing of myself. The spirit does the works. It could say everything that the Saviour says concerning His relations to the Father ; and yet the spirit and the body make one man, as the Father and Son make one God.

Look at, the subject in another way. The soul is in the body. Jesus Christ says, “The Father is in me.” ” No man cometh unto the Father but by me.” There is no way in which we can get access to a man’s mind or spirit but by his body. If the body could speak, it could say in truth. No one can come to the spirit but by me. I am the way, and the only way.

Here is a larger and more important truth than may at first appear. By coming to the Father something more is meant than coming to Him in space, as one man approaches another. It means that we cannot come to Him in thought,—that is, we cannot think of Him truly in any other way than as He is manifested in Jesus Christ. How is He brought forth to view in Him ? In the human form, as a Divine Man. The agnostics are right when they say that God as an infinite and formless spirit, “without body, parts, or passions,”  is unthinkable. There is no image, no idea in the mind, no distinct subject for the thought to rest on. We can only think of things and beings that have substance and form. There are no beings or things destitute of these essentials of existence. If I should ask you to think of a tree or an animal or a man that had no substance and no form, you would say it was absurd, because you know it to be impossible. For the same reason we can only come to Jehovah, the Father, in thought as He appears in Jesus Christ ; and He appears in Him as a man, in the human form. “He that hath seen me hath seen the Father.” For the same reason we can come to Him in our affections in no other way than by Jesus Christ. No one can love a being of whom he can gain no conception. We cannot love a formless essence, an abstract virtue or power. Think of the absurdity of loving an abstract child, a woman or a man without substance or form ! It may be said that we do love an ideal person. There is some truth in that. But our ideal is the image we form in our minds. So, doubtless, every one has some conception in his mind of God. He makes an image of Him, even while denying that He has any form. But here the image is formed for us. The Word is made flesh, and dwells among men. “God manifest in the flesh.” God manifest in the human form. God come down to men, associating with them, teaching them by word of mouth, by precept and example ; the tender, merciful God, healing their diseases, sympathizing with them in their sorrows and sufferings ; a kind, patient, pure, unselfish, noble, wise God.; and yet a man. He has a human heart ; He works in human ways ; He has human sympathies. This is the way He is revealed to us in Jesus Christ. He is revealed not merely by example and formal instruction, but He is embodied in the form of Jesus Christ. Jesus Christ is His form. His body, His love, His wisdom. His way of working among men and saving them. The love and wisdom of Jesus Christ are the Divine love and wisdom. God reveals Himself in Him even to the human senses, in a form comprehensible to the child. When we think of Jesus Christ we think of the Father ; when we love Jesus Christ we love the Father ; when we pray to Jesus Christ we pray to the Father ; when we worship Jesus Christ we worship the Father. We think of Him in the same way and in the same sense as, in thinking of the bodily form of a friend, we think of his mind ; when we speak to the body we speak to the soul.

According to this doctrine we have the whole Divine trinity in one personal Being, in Jesus Christ, as we have the whole human trinity in every man. We have the whole trinity united in the human form, of which we can gain a distinct idea. The mind is not confused and discouraged by trying to think the unthinkable ; it is not distracted by thinking that there are three Divine persons and saying that there is but one God. We do not pray to a being of whom we say we can form no conception— but to whom we speak and of whom we try to think—to grant us favors for the sake of or in the name of another Divine person. We go to Jesus Christ, who is God manifest in the flesh, as a little child goes to his father, in a plain and simple way, without trying to make any metaphysical distinctions, and ask Him to grant the help and blessing we need for His own love and mercy’s sake. We can think of Him ; we can love Him ; we can trust Him. He is the way, the truth and the life. If Jesus Christ was really God Himself manifest in the flesh, and not merely an ambassador from God, or a distinct person standing between men and Him, you can see what an important bearing a true conception of His character and mission will have upon the conditions and means of human salvation. It places it on new grounds. It takes it out of all that is merely formal, legal, technical, and arbitrary, and demonstrates to our senses how the one and only Divine Being loves and pities His children, and what practical work He has done and is doing to save men from sin and misery and raise them up to holiness and eternal life. God has generally been represented as an austere, inexorable embodiment of that natural, mercantile form of justice which demands the full measure of punishment for every offence. But justice has a higher meaning than this. Divine justice is not vengeance ; it is Divine love directed by Divine wisdom to secure the highest good to men. There is an immense difference between sending some one to do a painful work and doing it yourself. If Jesus Christ wasGod Himself, clothed with a human nature and a material body, by means of which He came down to human comprehension, living, laboring, teaching, and dying as to His material body among men and for them, every one can see in what a beautiful and attractive form it presents the Divine character. We can know and love and delight to serve such a Being.

This is the light in which the doctrines of the New Church present the Divine character. They dispel the cloud of misconceptions which have obscured it. They bring the Lord down to men, and present Him in such simple and clear form that a child can understand something of Him and learn to know and love Him. They take nothing away from His sanctity. They do not destroy the law or the prophets ; they help men to understand them. They do not break the force and sanctity of the least of the commandments, or teach men to break them. On the contrary, they show that they are the immutable laws of the Divine order, and, consequently, that they cannot be broken without loss and suffering. Their whole scope and tendency is to assist men in solving the problems of life ; to make the way to the attainment of the highest good plain and easier to walk in ; to reveal the Lord to men in a clearer and more attractive light ; to give man a truer and nobler conception of himself and of the capacities of his own nature for happiness, and to show the means that lie within his reach to attain the highest good.

Author: Chauncey Giles, From Progress in Spiritual Knowledge, 1895


Copyright © 2007-2013 A. J. Coriat All rights reserved.

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The Trinity – and the Mistake People Made in 325 AD

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Jesus is clearly identified in the Gospels as the son of God, and during his ministry regularly referred to “the Father”, seemingly as a separate, higher being. Yet he also stated his own divinity, which was reinforced when he was resurrected after the crucifixion and appeared, in the flesh, to his followers.

So was he God? What about the Father? Could he and the Father both be God? And what about the Holy Spirit, also mentioned with great frequency? Was that a third divine being?

This seeming paradox led to a variety of interpretations among early Christians, which led to a council of 300 church leaders in the Turkish town of Nicaea in 325 A.D. They settled on the idea of three beings making up one God, an idea which was confirmed and expanded in a second council in Constantinople in 381 A.D. The doctrine took final form in what’s known as the Athanasian Creed, adopted by the Roman Catholic Church in the sixth century.

That creed, which is still central to most Christian churches today, says that the three – Father, Son and Holy Spirit – are equally God and equally all-powerful, and that all three existed from eternity and will exist to eternity. It says the Son was “begotten” of the Father and the Holy Spirit “proceeded” from the Father and the Son, but all three are “uncreated,” are equal, and are together one God in the Holy Trinity.

The Writings say this false doctrine was the beginning of the end for the Christian church, leading to an inevitable belief in three gods, even when people spoke of one God. They also say that three separate infinite beings would be impossible, since something that’s infinite cannot be divided.

Instead, the Writings say that God the Father – Jehovah, as He is known in the Old Testament – planted His own essence in Mary so that it could be clothed with a physical human body. Through Mary the resulting man – Jesus – also inherited all the typical human weaknesses and desires for evil, which meant that despite his divine soul He could lust for evil as powerfully as anyone ever has.

That human frailty allowed Jesus to engage directly in battle against the hells, which had at the time grown so powerful that people were nearly cut off from heaven. Those battles were waged the same way our battles are waged: through temptation. The Writings say Jesus subjected Himself to temptation throughout His life, on a scale and to a degree that we can’t imagine. But as He won each battle, he forced another part of hell into submission.

Those battles had another effect. With each victory, Jesus turned a little bit of His human reality into divine reality, slowly uniting his human exterior with His internal soul, which was Jehovah Himself. By the time of His ministry, what people saw was mostly divine. Through His final temptation, on the cross, he purified the final aspects of his physical humanity, so the body that was buried and resurrected was fully divine – Jesus was Jehovah and Jehovah was Jesus. And since He took that divine human body with Him to heaven, Jesus is till Jehovah and Jehovah is still Jesus, which is expressed in the Writings as the Lord.

As for the Holy Spirit, the case is this:

The Lord has always offered people spiritual guidance, but originally did so from a distance. The earliest people learned of the Lord through angels, and by seeing spiritual meaning in the natural world. Later the Lord used inspired people – Moses and various judges and prophets – to teach others about spiritual things. This changed, however, when He came among us as Jesus. As Jesus He spoke to people directly, teaching them Himself about spiritual things, teachings that were recorded and passed on to us today. The term “the Holy Spirit” describes the power of that direct teaching and the way the Lord uses it to motivate us.

The Holy Spirit, then, draws its power from things that have always been true, but it’s a power that came into effect through Jesus. That’s why it’s an expression that does not ever occur in the Old Testament, which instead speaks of the Spirit of Jehovah or the Spirit of the Lord.

So what does the Trinity mean to us now? What is the presence of the Father, Son and Holy Spirit in our lives? The Writings say that the three aspects of the Lord do indeed exist, but rather than being three people they are the soul of the Lord (the Father), the body of the Lord (the son) and the Lord’s activity (the Holy Spirit).


Here is a reference to a key passage in Swedenborg’s work, True Christian Religion 163.

A Divine Revelation of True Christianity


Jesus Lives! – The Lord God Jesus Christ: Creator, Sustainer and Redeemer of Heaven and Earth

Old Christianity New Christianity
God is divided into three persons, who are somehow “one” God is one Supreme Being, one Person: Jehovah. He is Being and Existence itself, and cannot be divided into separate “persons.”
The Son is the “second person” who descended and was born as Jesus Christ The human body born in time, derived from the virgin Mary, is the Son of God
Father, Son and Holy Spirit are three persons Jesus is Jehovah in human form, and simply calls God his Father as he was born of a virgin with no human father. See The False Belief of a Trinity of three beings: TRITHEISM
The Trinity of three persons existed from eternity The Trinity is NOT three persons. There is a trine of soul, body, and spirit in each human. The Holy Trinity came about When Jehovah became incarnate in a human form.
Among Catholics, when Mary was born she was free from “original sin” (known as the Immaculate Conception). Mary was like any other human person, and was born in sin. She was however highly spiritual. Swedenborg does offer explanations for the Marian apparitions within the Catholic church (hard to summarize here). Prayer should only be focused on Jesus Christ.
Jesus was also born perfect Jesus, initially, was like any other human. The body derived from Mary had sinful tendencies, by which Jesus could be tempted. But his soul was Divine and could not sin. Through Jesus, a spiritual war arose between Jehovah and all of hell.
Various Christological disputes about whether or not Jesus has one nature (Divine) or two natures (Divine and human) Jesus initially had two natures, the external human nature that had sinful tendencies, and a Divine soul. Gradually the human was absorbed and Jesus became a “Divine Human” or “God Man”.
Among Catholics, Mary is known as the “mother of God.” Mary was the mother of the human vessel of Jesus. Initially Mary was his mother, but once the human was absorbed the human became Divine. It is this human body which is the Son of God. As the human was made Divine, Mary is no longer the mother of Jesus.
God was angry and wrathful with humanity for their sin God is love itself, and can never be angry. He appears “angry” to those who turn against Him.
God seeks to punish us for our sin God created a law of Divine order where each sin contains within it its own punishment. These laws are designed to lead man back to good.
Various theological debates about the meaning of the Eucharist ritual, the body and blood of Jesus Christ The Eucharist ritual is symbolic. Symbolic rituals conjoin the human mind with heaven. The body represents God’s love, the blood his truth. The Eucharist is the central ritual because Jesus made his very body Divine
Jesus had to suffer and die as “payment” for our sins. Our sins were transferred onto him. Everyone is responsible for their own actions. Sins are removed by repentance. The sins that Jesus bore are the ones he inherited from his mother Mary
Jesus saved humanity from a wrathful God by taking on punishment to satisfy this “legal debt.” Jesus saved humanity by making his very human Divine.  Once the human was made Divine, the Holy Spirit could flow through him to other humans
Jesus saved humanity by his death on the cross where sins were somehow “transferred” to him. Jesus saved humanity by gradually making his human Divine, and resisting temptation. The cross was simply the last temptation before he made his human Divine.
Among Protestants, all one has to do is “believe” to be saved. Good works mean nothing. Protestants have misinterpreted the writings of Paul, who was talking about the external Mosaic rituals, due to Judaizers at the time. Belief alone is a “devilish faith.” Faith means “living by the truth,” not mere belief. See The Fundamental Error of the Protestant Faith
Among Protestants, sins are supposedly removed by a lip confession and belief Sins can only be removed through repentance, or turning away from them and living by God’s commandments.
Among Protestants, salvation is “free” and “unconditional.” Salvation is dependent on whether or not one lives by God’s commandments
Among Protestants, the 10 commandments are abrogated The 10 commandments are based on the two great commandments of Jesus: love God, and love your neighbor. Only the Sabbath was changed from a day of rest to a day of worship and instruction.
Certain Messianic Jews seek a return to the Mosaic rituals The external Mosaic rituals of the Jews have been abrogated. They along with the Jewish people were a symbolic representative form of the Christian Church
Among Protestants, grace means “unmerited” favor. This is false: scripture shows God has favor to those who live by his commandments. Mercy and grace describe God’s love for each person to save them. See The False Theological Definition of the word “Grace”
Atonement means somehow God will no longer see the sins you commit and will see the righteousness of Jesus God will always know a person for who he or she is.  “Atonement” describes the spiritual protection one obtains from evil temptations after repentance and obeying God’s commandments. Also see What is Blood Atonement or Vicarious Atonement?
One is sanctified by the blood of Jesus The blood is symbolic of the life of Jesus, and his outflowing spirit of Divine Truth. One is sanctified by living according to the Divine Truth
Among Protestants, man has the capacity to do nothing through their own will. Everyone is passive, God does everything Inasmuch one resists sin and turns away from evil, and lives by the truth, one will eventually desire to do good out of love. Inasmuch one approaches God with their whole heart, God’s spirit will dwell within them. All goodness and love comes from God, but each person must be an active willing participant.
Among Catholic, ultimate authority is placed in the priesthood. Among Protestants, ultimate authority is placed in scripture The Protestants are correct: scripture contains within it the Word of God and is the ultimate authority. Interpretation of scripture, however, is influenced by doctrine. A reading of scripture with an open heart opens a connection between the mind and heaven, according to one’s understanding
The Catholic Church claims that through Peter, the Papacy is the “Vicar” of Christ and there is a direct line of succession Catholics have misinterpreted a symbolic reference to Peter in scripture. Moreover, the decree of Chalcedon declaring Christ has two natures was done so that the Papacy could claim to be the Vicar of Christ on earth. However, what was revealed is that the Catholic church was allowed to be dominant for a time through Divine Providence, in order to remove various heresies from the Christian Church.
The Bible is the “literal” and “inerrant” Word of God. Hidden behind the literal sense of the Bible there is a symbolic spiritual meaning. In the literal sense there are many “appearances” of truth that are not literally true.
Among Protestants there are 66 books that are equally Divinely Inspired; Catholics also have additional “Deuterocanonical” works not found in the Masoretic. The canon of the Bible is defined as those books which contain an internal symbolic spiritual sense. The canon of the Old Testament closely follows the Jewish Canon of the Law (Torah), the Prophets (Nevi’im) and the Psalms, but many books of the writings are not inspired. In the New Testament, only the Gospels and Revelation are inspired. However the writings of Paul were included for instruction of the masses.
Among literalists, the world was created in seven days The seven days of creation are symbolic of seven stages of spiritual development
Among literalists, we are all descended from Adam and Eve The story of Adam and Eve is symbolic of how the first church established here on earth eventually turned away and lost direct communion with heaven. Mankind is much older than what Biblical chronology presents; the first 11 chapters of Genesis are highly symbolic.
We all have “original sin” from Adam and Eve (plus other types of sin from Catholic theologians.) Our evil nature is distinguished between what we have successively inherited from our parents and ancestors, and the sins we commit by choice. One will be judged by the actions one committed by choice according to the intent and one’s knowledge.
Many believe in a heaven and hell. Catholics also subscribe to the concept of “Purgatory” – an area between heaven and hell. A very detailed description of the spiritual world from firsthand visions, which includes heaven, hell, and an area in between known as the “world of spirits” which is closely associated with those still alive. This waiting area is similar to Purgatory, but different than what is described by many Catholics.
Certain denominations believe that after death, one just “falls asleep” to await a literal physical resurrection. After death, the spiritual body – human in form – withdraws and separates from its physical body. One could go to heaven or hell, but others are not ready and wait for a time in the world of spirits, some close to a state of sleep. There is no literal physical resurrection – one rises from the dead in a spiritual body. Only Jesus physically rose from the dead.
For those who believe in a “wrathful” God, he condemns sinners to eternal torment in hell We all go where we want to go, according to our desire. We are judged according to our conscience. Evil punishes itself, not God. The burning of hell is due to the burning of hatred and jealousy. The joys of heaven are according to one’s love. There is an automatic separation between those in heaven and hell, according to order.
Many subscribe to a future “end of the world” where there will be this last judgment of all mankind on earth. There is no literal “end of the world.” There is an end to each church or age or dispensation. A church ends when it becomes corrupt, and a new revelation is then given. A this time a final judgment occurs in the spiritual world – in the region of the world of spirits between heaven and hell where those who sleep are awakened and judged at this time. These “last” judgments have occurred at certain key moments in the history of spiritual development on earth. Those in heaven and hell already are not judged
One is judged according to one’s belief system or religion. One is judged according to how one lived one’s life according to your conscience. The more you know, the more responsibility you have. Those who have done good, and yet knew little, can still be taught in heaven.
There will be a kingdom of God on earth The true kingdom of God is in heaven, and in one’s heart. However there is a reflection of this kingdom of God on earth: it is the community of the Church.
Some religious people think we should just withdraw from the world and pray and worship The physical world is not evil, but can be a reflection of the heavenly life if one lives according to God’s laws. One lives a spiritual life by being practical and useful to the common good in everyday life.




From  here.

Father Son and Holy Spirit – three essentials in one God

God is Love

Uniquely among the great monotheistic faiths Christianity proclaims a Holy or Divine Trinity in the one God. For theologians and ordinary believers alike this has proved to be a difficult and even divisive teaching. If God is clearly distinguished into the Trinity of Father, Son and Holy Spirit how does he remain at the same time one whole and undivided Being? Some simply cannot believe it, others try to accept it as a mystery beyond human understanding, and even among those who have understood it very few see it as a powerful message with which to win new converts. Yet in presenting himself to us as both one and three, God is surely trying to tell us something very important about how he works with us.

Many modern believers start from the first principle that God is love [1 John 4:16 NRSV]. A loving God will never stand apart and aloof from his people. God longs to draw close to his people and to enjoy a fruitful relationship with every single one of them. One of the best loved verses in the New Testament reminds us that, God so loved the world, that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life [John 3:16 NRSV]. This longing on the part of God for loving relationships with ordinary mortals is the key to understanding the traditional Christian teaching concerning the Trinity.

For ordinary mortals such a loving relationship with God is full of difficulty and even danger. Finite human beings can scarcely comprehend what infinite love is, let alone draw close to it. The power of God’s love is so great that it is frequently described in the Scriptures as a ‘consuming fire’. The intensity of its flame and heat is greater even than that of the sun or indeed of many suns combined together. Small wonder that God told Moses, You cannot see my face; for no one shall see me and live [Exodus 33:20 NRSV]. If any meaningful relationship is to exist between the Divine Father and his people then his infinite love needs to be tempered and in some way accommodated to human states.

But how can God temper and accommodate his love in order that we might safely receive it? The biblical answer is to be found in the coming among us of the Son of God. Concerning the Son, Jehovah God said, For lo, I will come and dwell in your midst [Zechariah 2:10 NRSV]. Elsewhere it is Jehovah who says, I am the Lord and there is no Saviour besides me [Isaiah 43:11 NRSV] – The gospel also records, Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel, which means, God is with us [Matthew 1:23 NRSV]. These, and other similar verses perhaps suggest that the Son is not a separate God, nor even a separate person from the Father, but is simply the human form which Jehovah took upon himself in order that he might dwell among his people in the natural world.

To view the Deity in this way is to see the life or soul of Jesus Christ as nothing other than the infinite love which is Jehovah God.  This means that the Son of God is not another person but rather the humanity with which Jehovah wrapped himself in order that he could come safely among the human race. This humanity, born of Mary, was lacking in nothing.  Jesus was real flesh and blood and experienced the full range of human feelings and thoughts.  He had all the bodily cravings, felt pain, endured temptations, and suffered a grim death. When he rose again on Easter Day he did so victorious over all human evils and temptations. Now his human body was fully and permanently transfigured with the glory of the Divine. In the Risen Lord Jesus Christ the Father is the soul or Divine life, whilst the Son is the human form in which he exists and makes himself known to us.

Although we commonly speak of body and soul as being the elements that make up a human being, there is also a third essential without which there is little meaningful existence. Life is about being useful, forming relationships and having a good influence on other people. Such activity, whether of the mind or the body, is an integral part of the person we are. Each person’s activity and sphere of influence is unique to them and it can often be very powerful. The Lord also has his sphere of influence and he is continually touching people’s lives for good. This divine activity is the third essential of the Trinity, namely the Holy Spirit.

A very good illustration of what the Holy Spirit is and does is to be found in one of the Lord’s post resurrection appearances to the disciples. He breathed on them and said to them, “Receive the Holy Spirit” [John 20:22 NRSV]. The Holy Spirit is here shown to be the Lord breathing his resurrection life into others so that they might live in a new and heavenly way.  Ever since then the Holy Spirit has been a powerful stream of life proceeding from the Divine Human God to aid and energise all who would live out his gospel in their daily lives.

No human being can live without three distinct aspects to their life. The soul is the very spark of life in them, the body is the outward form enabling them to live as part of the human race on earth, and activity is the expression and use of their life. Although we each have these three clear essentials to our life, still we remain distinctly one person. In this respect we are made in the very likeness of God. Emanuel Swedenborg expresses it well in the following words, Those three, Father, Son and Holy Spirit, are the three essentials of a single God, which make one as soul, body and activity do with a person [True Christian Religion 166].  

There is and can be only one God. The Lord Jesus Christ is the one Divine Human who, because of the Trinity of Father, Son and Holy Spirit within him can love all people, be as close to them as their own body, and be a powerful influence for good in their lives.  The great joy of the Trinity is that it means each one of us is able to have a full personal relationship with our God and Saviour.


For in (Christ) the whole fullness of deity dwells bodily. [Colossians 2:9 NRSV]

The threefold nature of God

God is Love

At heart God is love. But love cannot exist in isolation, it yearns for others outside of itself whom it can love and make happy.  This need of God to love those other than himself is expressed many times in the Bible: –

Then God said, “Let us make man in our image, after our likeness”.
[Genesis 1:26  ESV]

Having loved his own who were in the world, he loved them to the end.
[John 13:1 ESV]

God abides in us and his love is perfected in us.
[1 John 4:12 ESV]

But whilst love for others may be the motivating power behind the created universe and the human race, it cannot entirely account for it. A God who was love alone might have a heartfelt longing for creation but that longing could never be more than an unfulfilled dream without the means to achieve it.

Alongside his love God also has know-how, a wise knowledge and understanding of how creation might be constructed and work.  Every created form, from our whole solar system to each individual atom in it, speaks of intelligence, knowledge, and design. The psalmist in his observation of creation perceives the voice of wisdom speaking through it: Day to day pours out speech, and night to night reveals knowledge  [Psalm 19:2  ESV]. Like a craftsman who loves to create pleasing forms, God also has knowledge of his materials, skill in using his tools, and wisdom in putting together the finished article. Such wisdom perfectly complements God’s love and neither of them is anything without the other.

Yet even a twofold God, in whom such love and wisdom were combined, would be impotent without a vital third element. In and through his creation, God is active and useful. His constant endeavour is one of service and he is always busy working to care for others and bless them with happiness. This useful endeavour brings to full fruition all that his love desires and his wisdom plans. These three essentials combine together to make the one God. They are the trinity without which God would be nothing more than an empty notion, and the created universe with all its life forms could not exist. Emanuel Swedenborg speaks often of this trinity of essentials in God as, for example, in the following summary:

There are three elements in the Lord which are the Lord, the Divine element of love, the Divine element of wisdom, and the Divine element of useful endeavour.
[Divine Love and Wisdom 296]

When writing of these essentials in the Lord God, Swedenborg occasionally speaks of them being “distinctly one”.  By this he means that whilst each essential – love, wisdom and use – can be known and understood as a distinct thing, each is such an integral part of the others that they only have reality and existence as a unity. In every moment, in God’s work of creation, preservation and salvation of the human race, all three essentials are distinctly one. They can no more have separate existence than could the heat, light and proceeding energy which together constitute our sun; or the vegetable matter, beautiful form and scent which together are a garden flower.

Every time God touches our lives, his love, wisdom, and useful endeavour are each working in perfect balance and harmony.  In these three essentials we have an insight into the Holy Trinity which has been at the heart of God since the very beginning.  The trinity is not three separate gods or even three separate persons, but is rather one God activating all the elements within himself in every work that he undertakes.  It was in recognition of this trinity within one God that the seraphim spoke their words of praise, Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory [Isaiah 6:3  ESV]. The threefold repetition of the word, ‘holy’, speaks of the three essentials, but the singular word, ‘Lord’, speaks of one Divine Person in whom those essentials exist.

Emanuel Swedenborg gives us further insight into the necessity for a trinity of essentials in God when he writes, In every Divine work there is a first, a middle, and a last; and the first passes through the middle to the last, and thereby exists and subsists [Doctrine of Sacred Scripture 27].  Love must work through wisdom to accomplish any useful endeavour.  It seems that a trinity of essentials is required if there is to be completeness in any person or thing, as is confirmed by this further passage, By three, in the Word, in the spiritual sense, is meant what is complete and perfect; also the whole together [Doctrine of Sacred Scripture 29]. A God in whom there are three essentials is a complete God both in himself and in everything that he does.

Finally, it is also worth reflecting that, as human beings, we are made in the image and likeness of God (see Genesis 1:26 above). Because we draw our life from God it is hardly surprising that in each of us there is also a trinity of three essentials, for we too are capable of love, wisdom and useful endeavour. Each of these three essentials has to be active in every loving relationship we have with others and in every useful task that we properly discharge. It is only as we receive the fullness of God’s life in its threefold form that we can be complete in all that we strive to be and do.


Is the Nicene Creed Biblical? Does the Nicene Creed define True Christianity?

Spirituality, Dreams and Prophecy

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Is the Nicene Creed Biblical? Does the Nicene Creed define True Christianity?

The Nicene Creed, a creed invented by men in the fourth century, is taken by the majority to be considered the foundation of Christianity. It constantly comes up to define who is Christian and who is not, and one can see its influence in most Christian churches when they define their belief in God as “three persons.” However, it was completely unknown for the first three centuries of Christianity. Historians who study early Christianity will divide it into two periods: ante-Nicene and post-Nicene. The reason: the Nicene Creed changed and altered the original truth of Christianity. Today, people just follow it without question.

But what if it was found that the Nicene Creed was not based on scripture? If it is found to be against scripture, then the Nicene Creed is not only not Biblical, but it is also not Christian.

There are two kinds of people: those who follow religious authority without question, and those who question what they have been taught to see if it is true or not. The majority follow authority without question. But Jesus warned us against the traditions and doctrines of men:

Why do ye also transgress the commandment of God by your tradition? (Mat. 15:3)

So for the sake of your tradition you have made void the word of God. (Mat. 15:6)

You leave the commandment of God and hold to the tradition of men. (Mark 7:8)

So let us take a close look at the Nicene Creed. There are two main variants, the original from 325 A.D., and a later version called the Niceno-Constantinopolitan Creed from 381 A.D. Is it Biblical or not? Is it a tradition of men that has made void the word of God? Let’s take a look.


Most people assume that the Nicene Creed defines Christianity as it always was. But this is not true. For the first time, the Nicene Creed defined a Son of God born from eternity, always existing. This was done to combat the Arian heresy, which declared that Jesus was some created being or angel who once did not exist. However to combat Arianism, they invented something new: a Son of God born from eternity. Here is the exact wording:

“And in one Lord Jesus Christ, the Son of God, begotten of the Father the only-begotten; that is, of the essence of the Father, God of God, Light of Light, very God of very God, begotten, not made

Key words here are “begotten, not made.” The creed of 381 A.D. goes further:

“And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds (æons), Light of Light, very God of very God, begotten, not made

This doctrine, a Son of God that is begotten from eternity, but not made, is not only inherently contradictory but is also a new doctrine. Such a concept was unknown to the Apostolic Church. That it was unknown, can be seen from the Apostle’s Creed which predates the Nicene Creed. In fact, the Nicene Creed is a modified version of the Apostle’s Creed (see The Nicene Creed: a distorted version of the Apostle’s Creed), which says this:

“I believe in God the Father almighty; and in Christ Jesus His only Son, our Lord, Who was born from the Holy Spirit and the Virgin Mary

The Apostle’s Creed states the Son of God was not begotten from eternity, but rather was begotten in time to the virgin Mary by the Holy Spirit. And to be more clear, the gospel of Luke states that the Son of God is the human born to the virgin Mary:

“The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God.” (Luke 1:35)

The Son of God thus came into existence for the first time with the virgin birth of Mary. Jesus had no human father, and is thus known as the Son of God. In the gospel of John, the Son of God is described as the “Word made flesh”

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John 1:14)

The Word of God made flesh is the Son of God, born in time, to the virgin Mary. This is the exact OPPOSITE of the Nicene Creed which makes the illogical statement of “begotten, not made.”

That the Son of God is the human born in time to the v declared by the apostle Paul:

Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh; And declared [to be] the Son of God with power (Rom. 1:3-4)

And again:

But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law (Gal. 4:4)

The Son of God was the human that was born to Mary in time, thus Paul says the Son of God was “made of a woman, made under the law.” Again, this is the exact OPPOSITE of what the Nicene Creed says, which makes the inherently illogical statement of “begotten, not made.” Whereas before God spoke by prophets, it was not until Jesus came that God spoke to us through his human form, the Son:

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Has in these last days spoken unto us by his Son (Heb. 1:1-2)

Moreover, we have this prophecy from the Old Testament:

I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. (Ps. 2:7)

This is a prophecy of the virgin birth of Jesus the Son of God (Acts 13:33, Heb. 1:5). Again it says “this day” and “begotten” – referencing the virgin birth in time. There is no such thing as a Son of God born from eternity, this is a false invention of the Nicene Creed which was invented to combat Arianism.

If, however, one understands that the human form, the incarnation, was begotten, and the soul of Jesus was Divine and thus not created, one can arrive at a true understanding of the incarnation.


So once it is seen that the Son of God is the human born in time to the virgin Mary, some may then reject it because Jesus definitely stated he had a pre-existence before his human incarnation:

And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. (John 17:5)

So does this mean that the Son is a “second person” that made a descent to become incarnate? No it does not, in his pre-existent form, Jesus was simply the Word of God:

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. (John 1:1-3)

The Word of God, known to the Greeks as the Logos, is the Divine Truth that emanates from Divine Love. There is one Divine Being who is Divine Love and Divine Truth, who made a descent into human form as to the Divine Truth that emanates from Divine Love. This Divine Love and Divine truth corresponds to the will and understanding in each person, for we are made in His image (see God is Divine Love and Divine Truth).

So who is Jesus Christ?  He declares who he is in the gospel of John:

Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. (John 8:58-59)

The reason why the Jews picked up stones to stone Jesus is he was identifying himself with none other than Jehovah, which we know from this passage:

Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” God said to Moses, “I AM WHO I AM.”1  And he said, “Say this to the people of Israel, ‘I AM has sent me to you.’” (Ex. 3:14-15)

In other words, Jesus is Jehovah Himself. More precisely, Jesus is Jehovah in human form. It is the human form, the Word made flesh, which is the Son of God. The Father is to the Son as the soul is to the body in Jesus Christ. That is why Jesus said the Father is in him, and he who has seen him has seen the Father.

The final objection one may bring: why is Jesus described at sitting at the right hand of the Father, as also described in the Nicene Creed of 381 A.D.? This is a figure of speeach which means all power, or omnipotence from the Divine. See The Spiritual Symbolism of the Right Hand.


The Nicene Creed was created in order to fight against the Arian heresy which declared Jesus was a created being separate from God. But in so doing, the Nicene Creed perverted true Christianity by postulating a Son of God born from eternity, “begotten not made.”

It is the human born to the virgin Mary which is the Son of God, and Jesus later revealed that he is Jehovah in human form. This human form was initially inferior to God and subject to temptation like all of us, but upon the resurrection the human was made one with the Father, a Divine Human. The Divine Human is the Son of God. With the creation of the Nicene Creed, endless theological disputes resulted. In the end, many were deceived to declare that Jesus has two natures, the Divine and the human. And this fit the political goal of Papal Rome who falsely declared the Pope to be the “Vicar of Christ.” The truth of the matter is that Jesus gradually put off the human from the mother, and was transformed into a Divine Human.

That Jehovah would become incarnate in human form, and make the human Divine, is the central message in all of scripture. By inventing a Son born from eternity, the Nicene Creed lost sight of the original Son of God: the Word made flesh, born in time. It is the union of the Divine with the human form by which salvation was effected. And this is declared by Jesus himself:

Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:17-19)

This shows that the Word of God is indeed the Divine Truth (see God is Divine Love and Divine Truth). To “sanctify” is cleanse onself from evil and falsehood through the truth. But notice this: Jesus says he must sanctify himself. Jesus could be tempted by all of hell from the imperfect human form he inherited from his human mother Mary. In this manner, a spiritual warfare arose between Jehovah and all of hell, it is through the human form that Jesus could be tempted. It is in this way that he “bore our sins.” By making his human form Divine upon the resurrection, the Lord could reach all humanity that had been cut off from heaven through the Holy Spirit.
This salvation from Jesus Christ is available to all who decide to shun evils as sins, and to walk down the path of repentance.
That the human form was made Divine, or one with the Father, is shown from Jesus’ statement after the resurrection:

All power is given unto me in heaven and in earth. (Matt. 28:18)

This is not power being handed from one person to another, but rather, the human form was made Divine. God now had an external form by which He could reach all humanity through the Holy Spirit which proceeds from his human form. That the human form was made Divine is also declared by Paul:

God was manifest in the flesh, made righteous in the Spirit (1 Tim. 3:16)

Peter has a similar statement:

For Christ also suffered  once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit (1 Pet. 3:18).

Both passages contain the same word for “righteous.” But Jesus could not suffer for our sins unless he had inherited a body that had sinful tendencies from Mary. This he completely resisted until he made the external human form Divine. The Divine Human also explains the central ritual of Christianity: the Eucharist, or Communion, in which all of the church partake in the body and blood of Jesus Christ. This obviously does not mean the literal body and blood of Jesus Christ, but rather, we partake of Jesus inasmuch as we receive good and truth from Him (see The Symbolism of Communion and Salvation by Blood).

That the human born to the virgin Mary in time is in fact the Son of God, can be seen from the epistles to John. In these epistles, the apostle John fought against a form of Gnosticism which declared that Jesus was never born in the flesh with a human body:

By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. (1 John 4:2-3)


For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. (2 John 1:7)

The flesh, or the human form, is in fact the Son of God, and was made Divine upon the resurrection.


In true Christianity, there is one God who is one personal being, who became incarnate in human form, and this human form was united with His Divinity. The Nicene Creed created a Son of God that was begotten from eternity yet not made, which not only is a self-contradictory statement, but it creates a second person. The true Trinity resides in the soul, body and spirit of Jesus Christ, there is no such thing as three persons.

The Nicene Creed also adds the phrase “light of light, and God of God” and this kind of statement is nowhere found in scripture.  I won’t even attempt to analyze it as its meaning is not clear.  Why not use scripture:

With the Nicene Creed, a false theology then developed. It leads to several falsehoods which pervades the theology of modern Christianity.

  • It was by making the human form Divine that salvation for humanity was effected. This is why the resurrection was a necessity. Without knowledge of the Divine Human, which is the Son of God, a new theology later developed in the west known as “vicarious atonement” or “substitutionary sacrifice,” which no theologian can logically explain.
  • The Nicene Creed forces one to create a second person from eternity, which is a falsehood. It leads to dividing God into three persons, each of them god, thus hidden within the facade of modern Christianity is a form of tritheism.
  • Many who pray the Lord’s prayer, when praying to the Father, pray to Him as another person bypassing Jesus Christ, without realizing prayers should be directed to Jesus Christ alone, for he is the Father in human form, the visible image of the invisible God.
  • As the theology is not based on scripture, nor on rational logic, much of theology became enshrouded in the “mysteries of faith” a form of blind belief, in which rational thinking is suspended (see Truth by Religious Tradition & Authority vs. Spiritual Truth).
  • In the modern age, in which the public is no longer blinded by religious authority, an irrational theology leads many to a loss of faith, to a form of atheistic naturalism.
From the Nicene Creed the anonymous Athanasian Creed later arose in the west. To see a corrected version of the Athanasian Creed which removes the falsehood of the Nicene Creed, see The Corrected New Athanasian Creed.


Hopefully this will lead some to re-examine the false traditions of men which Jesus warned against. Practically every church will list “three persons” as the top thing of what they believe in, which is an erroneous assumption invented by the Nicene Creed.

All should examine if the Nicene Creed is Biblical, instead of using the Nicene Creed to evaluate if one is Christian or not. Because if the Nicene Creed is in itself not Biblical, it in itself does not define true Christianity, and in fact perverts it. If however, one understands that Jehovah was begotten in time in human form, but as to the soul is Divine and not created, one can arrive at a true understanding of Christianity. And this would mean there is a need for true Christianity to be restored to its original form, by acknowledging God as one personal Divine being: Jesus as Jehovah in human form.

Tuesday, May 9, 2017