The Trinity

Hey Brother, noticed you haven't been around for a while and was curious as to why.

God bless.

 

Anyone know why NetChaplain hasn't been around?

God bless.

 

I strongly disagree with the statement, "how one understands and believes the Trinity is not essential doctrine (essential doctrine is that which teaches how to be saved), so don’t think that however you conceive the Trinity can affect your salvation!"

There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible. Along with this, the mystery of the cross explains all other mysteries.

It is a very very essential doctrine to understand, and the reason so much confusion in the world exists, is the misunderstanding of the eternal relationship of those Three Persons/Beings: of the Father, and of the Son, and of the Holy Ghost.

For instance, the Roman Catholic definition of "trinity" is deadly heresy, teaches Singularity (being the flip side to Arianism, unitarianism), destroys the eternal realtionship of those eternal Three, and can lead to destruction since error never sanctifies and only brings confusion and darkness. Only truth can justify, only truth can sanctify, only truth can bring to perfection and save, since the right understanding of the eternal Heavenly Trio (three working together in harmony, as a chord) is required to understand love.

I also disagree with, "The One sending has more authority than the One sent". I re-read the texts you provided (twice), and I read this instead:

Joh_13:16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.​

In other words, the servant, or one sent is not greater than the one sending, but it doesn't say that they cannot be equal, it just says that the sent one is not greater. It does not say the one sent is lesser.

For, if a triplet sends one of the triplets as a messenger with a message to another triplet, are they lesser?

What if I as a lowly mailroom attendant send my boss with a message to his boss about an issue?

Becareful not to stretch what the Bible does not say into your own agenda, ideology.

 

I think a lot of Christians actually misunderstand these eternal Heavenly Trio, and have confuson in their own minds, and in their own speeches, so hopefully the following may help bring clarity.

GOD – ELOHIYM (THREE PERSONS/BEINGS THAT WORK TOGETHER IN HARMONY, AS FAMILY, AS MARRIAGE, AS TEAM, AS CHORD)

“Elohiym” (Gen. 1:1 HOT, etc) x (a lot) (true plural, 3 or greater form), “us” x 4 (plural pronoun), “our” x 3 (plural pronoun): Gen. 1:26, 3:22, 11:7; Isa. 6:8; “we” x 3 (plural pronoun): Jhn. 3:11; “Creators” x 1 (Ecc. 12:1 HOT, “בוראיך”) (plural pronoun) (see also Job 33:4; Isa. 43:7; Rom. 11:36; 1 Cor. 8:6; Heb. 1:2, 2:10; Rev. 4:11), “Makers” x 3 (Job 35:10 HOT, “עשׂי”) & (Psa. 149:2 HOT, “בעשׂיו”) & (Isa. 54:5 HOT, “עשׂיך”) (plural pronoun); “Holy Ones” x 1 (Pro. 9:10 HOT, “קדשׁים”) (plural pronoun); &c; Verbs are plural in association with Elohiym: Gen. 20:13, “התעו” (wander) connected to Elohiym is plural; Gen. 35:7, “נגלו” (revealed) connected to Elohiym is plural; Deu. 4:7, “קרבים” (nigh) connected to Elohiym is plural; Jos. 24:19, “קדשׁים” (Holy) connected to Elohiym is plural; 2 Sam. 7:23, “הלכו” (went) connected to Elohiym is plural; Psa. 58:11, “שׁפטים” (judge) connected to Elohiym is plural; Pro. 30:3-4, “קדשׁים” (holy) connected to vs 4 with the “name” (of the Father), and that of “son’s name”. Even the word “Adonai” (“לאדני”) is given mostly/majority in the plural (Gen. 18:30; Exo. 34:23; Deu. 10:17; Jos. 3:11,13; Psa. 45:11; 114:7; 135:5; Mal. 1:6).

(A.) Genesis 1:1 KJB - In the beginning God (H430 ; Elohiym, true plural, 3) created the heaven and the earth. (“God said”, “God made”, “God saw”)

(B.) Zechariah 3:2 KJB - And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

(C.) 1 John 5:7 KJB - For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. (“agree in one”, parallel in 1 Jhn 5:8)

(D.) Ecclesiastes 4:12 KJB - And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.​

(1.) The Person/Being of the Father (Mat. 6:9; Luk. 11:2), JEHOVAH (“the LORD”, Gen. 19:24b; Zec. 3:2b), the “Ancient of Days” (Dan. 7:9,13,22), “the only true God” (Jhn. 17:3. “τον μονον αληθινον θεον”), “God” (Psa. 45:7b.; Heb. 1:9b.; Jhn. 1:1b., “τον θεον”), who spoke to the Son:

(A.) Revelation 4:11 KJB - Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

(B.) Revelation 10:6 KJB - And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

(C). Genesis 1:6 KJB - And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.​

(2.) The Person/Being of the Son, Jesus JEHOVAH ((H3444; H3068) “ישׁועתה ליהוה”; Gen. 49:18; Exo. 14:13; 2 Chr. 20:17; Jon. 2:10; Psa. 119:174 HOT) or JEHOVAH Immanuel ((Psa. 46:7,11) Psa. 46:8,12 HOT, (H3068; H5973; H430), “יהוה ... עמנו... אלהי”), “the LORD” (Gen. 19:24a.; Zec. 3:2a.; Heb. 1:10; Psa. 102:12,25-27; Heb. 13:4-8), “the son of man” (Dan. 7:13), “the only begotten” (Jhn. 1:14,18, 3:16,18; Heb. 11:17; 1 Jhn. 4:9, is basically monogene (μονογενῆ; Jhn. 3:16; Heb. 11:17; 1 Jhn. 4:9) or monogenes (μονογενὴς; Jhn. 1:18) or monogenous (μονογενοῦς; Jhn. 1:14, 3:18)), “the Lord Jesus Christ, the Son of the Father” (2 Jhn. 1:3; Κυρίου Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρός), “the express image of his (God, The Father’s) person” (Heb. 1:3; χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ), is not “the only true God” (Jhn. 17:3), but being Himself also “God” (Jhn. 1:1c., “θεος ην ο λογος”; Jhn. 1:14,18, 3:16,18; Heb. 11:17; 1 Jhn. 4:9; Psa. 47:5a.; Heb. 1:8,9a.), even “O God” (Heb. 1:9, “ο θεος”), and the “son of man” (Dan. 7:13), the “fellow” (Zec. 13:7), who acted, “made” all things (Jhn. 1:1-3; Eph. 3:9; Col. 1:16; Heb. 1:1-3), on behalf of the Father’s will (Pro. 8:22-36; Jhn. 5:30, 6:38), though, a father in His own right (Isa. 9:6; Heb. 2:13; Isa. 8:16,18; Jhn. 13:33), and yet also the perfect Son (Num. 19:2; “without spot, wherein is no blemish, and upon which never came yoke”), the “Angel (Messenger)” (Mal. 3:1b) “of the LORD (Father)” (Zec. 3:1); “Michael” (Dan. 10:13,21, 12:1; 1 Thes. 4:16; Jud. 1:9; Rev. 12:7), the great “I am” (Jhn. 8:58; ἐγὼ εἰμί), see also Jhn. 4:26, 6:20,35,41,48,51, 8:12,18,24,28,58, 9:5, 10:7,9,11,14, 11:25, 14:6, 15:1,5, 18:5,6,8, 13:19:

(A.) John 1:1 KJB - In the beginning was the Word, and the Word was with God, and the Word was God.

John 1:2 KJB - The same was in the beginning with God.

John 1:3 KJB - All things were made by him; and without him was not any thing made that was made.​

(B.) Ephesians 3:9 KJB - And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

(C.) Colossians 1:16 KJB - For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

(D.) Hebrews 1:1 KJB - God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Hebrews 1:2 KJB - Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;​

(E.) Genesis 1:7 KJB - And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. ​

(3.) The Person/Being of the Holy Ghost/Spirit, the “another Comforter” (Jhn. 14:16), the “Spirit of truth.” (Jhn. 14:17), “Comforter … the Holy Ghost” (Jhn. 14:26), the “LORD” (Zec. 3:2c.), and a father in His own right (Mat. 1:18; Luk. 1:35; 1 Pet. 1:23; Jhn. 1:13, 3:3-8; 1 Jhn. 3:9, 4:7, 5:1,4,18), yet differing than the Father or the Son (Isa. 48:16; Jhn. 14:26):

(A.) Job 33:4 KJB - The Spirit of God hath made me, and the breath of the Almighty hath given me life.

(B.) Genesis 1:2 KJB - And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

(C.) Genesis 1:31 KJB - And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.​

 

QUESTION: WHAT IS GOD THE FATHER LIKE; IS GOD THE FATHER AN ESSENCE PERVADING THE UNIVERSE (PANTHEISM, PANENTHEISM)?

God the Father is not a perfume. He is not an aethereal essence pervading the universe. That is pantheism, or panentheism (God is all, or in all, things), both of which are gross heresies and destroys the Gospel itself and would even place God in the sinner, including satan himself, which is a violation of Rev. 3:20, etc. God is omnipresent through omniscience (Psa. 139). What do Christians pray like?:

(A.) Matthew 6:9 KJB - After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. (see also Luk. 11:2)

(B.) Matthew 16:17 KJB - And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.​

He, the Father, is a “Person”, even His person (Job 13:8; Heb. 1:3 KJB), of which Jesus (the Son) is the “express image” of. (Quoting from KJB)

God is local (Gen. 4:16; Exo. 19:17,21, 20:21, 33:14-15; Num. 23:15; Deu. 5:5; 1 Kin. 19:11), has dwelt among mankind (Exo. 25:8, 29:43-45; Lev. 26:11-12; 1 Kin. 6:11-13, 8:13; 2 Chr. 6:2,18; Psa. 132:14; Mic. 1:2; Hab. 2:20; Zec. 2:10; Rev. 21:3), moves about (Gen. 17:22, 18:33; Exo. 19:20; Num. 12:5, 23:4; Deu. 33:2; Jdg. 5:4; 1 Sam. 4:7; Psa. 47:5, 67:8, 68:7; Jer. 14:8; Eze. 11:23; Mic. 1:3; Hab. 3:3; Zec. 2:13), utilizes modes and means of travel (2 Sam. 22:11; Psa. 18:10, 104:3; Hab. 3:8,15; Zec. 9:14), and the Father and the Son have been seen in their form (Gen. 18:1, 35:9, 48:3; Exo. 24:9-11; 2 Chr. 7:12; Job 42:5-6; Isa. 6:1; Eze. 1:26-27, 8:1-2,4; 43:2-3; Dan. 7:9-10; Amo. 9:1; Rev. 4:2-3).

Notice “His person” (Job 13:8; Heb. 1:3), “form of God” (Php. 2:6), “shape” (Jhn. 5:37), “image” (Gen. 1:26,27; Heb. 1:3), “likeness” (Gen. 1:26,27), “being” (Act. 17:28), having “parts” (Exo. 22:32), has a very real movable “Throne” on which He sits (Dan. 7:9-10; Rev. 4-5, &c), has “the hair of his head like the pure wool” (Dan. 7:9), has a “face” (Gen. 32:30; Exo. 33:11,20; Deu. 5:4, 34:10; Mat. 18:10; Rev. 20:11), with “eyes” (2 Chr. 16:9; Pro. 22:12; Rev. 1:14, 2:18, 19:12), with “nostrils” (2 Sam. 22:9,16; Psa. 18:15), able to hear and has “ears” (Num. 11:18, 14:28; 1 Sam. 8:21; 2 Sam. 22:7; 2 Kin. 19:28; 2 Chr. 7:15; Psa. 18:6, 34:15, 130:2; Isa. 5:9, 37:29; Jam. 5:4; 1 Pet. 3:12).

God is a Soul ((Living Being with form), Jer. 5:9), and is a Spirit (thus having a mind (Intelligence), Mat. 12:28), has a “mouth” (Num. 12:8; Deu. 8:3; Jos. 9:4; 1 Kin. 13:21; Psa. 33:6; Pro. 2:6; Isa. 1:20, 40:5, 58:14, 62:2; Jer. 9:12,20, 23:16; Mic. 4:4; Rev. 1:16), has a “tongue” (Psa. 35:28, 66:17, 71:24, 119:172; the Son praises the Father; Isa. 30:27), has “lips” (Job 11:5, 23:12; Psa. 89:34; Isa. 30:27), has “teeth” (Gen. 49:12) and expresses emotions (Grieved (Gen. 6:6; Jdg. 10:16; Psa. 78:40, 95:10; Eze. 16:43; Heb. 3:10); Jealous/love (Exo. 34:14; Deu. 4:24, 32:21; Psa. 78:58, 79:5; Isa. 42:13; Eze. 38:19; Zep. 3:8; Zec. 8:2; 1 Cor. 10:22); Anger (Num. 12:9; Deu. 32:22; Jdg. 10:7; 2 Sam. 22:8; Job 19:11; Psa. 2:5, 7:11, 21:9, 90:11; Isa. 28:21, 30:30, 66:15; Jer. 30:24; Lam. 2:3, 3:43; Eze. 5:13, 38:18; Hos. 12:14; Nah. 1:6); Hates evil (Psa. 5:5-6, 11:5; Jer. 44:4; Rev. 2:6,15); takes vengeance/justice (Deu. 32:34-35,41-43; Psa. 94:1; Isa. 1:24, 34:8, 66:6; Jer. 46:10; Amo. 2:13; Nah. 1:2; Heb. 10:30)), with organs of speech and breath (Num. 12:8; Psa. 18:8; Isa. 30:27-28; Rev. 1:15), speaks with a language that is understood (Exo. 3:4, 19:19, 20:19,22; Lev. 1:1; Num. 7:89, 12:4, 22:9; Deu. 4:12,33,36, 5:24-26; 1 Kin. 19:12-13; Psa. 68:33; Jer. 25:30; Eze. 43:6; Joe. 2:11, 3:16; Amo. 1:2; Act. 7:31; Heb. 12:19,26), laughs and ‘sleeps’ (Psa. 2:4, 59:8, 78:65), sings (Zep. 3:17), rejoices (Deu. 28:63, 30:9).

Keep in mind that the Father creates by His spoken word, not as like mankind does through ‘procreation’ by unification of genetic material from the male and female. The LDS ideology errs here.

God has “shoulders” (Deu. 33:12), wears garments (Job 29:14), “whose garment was white as snow” (Dan. 7:9), wears a crown(s) (Isa. 62:3; Rev. 19:12), and sometimes the Son dresses as priest (Dan. 10:5-9; Rev. 1:13-16), and sometimes the Son dresses as King (Rev. 17:14, 19:16), and sometimes the Son dresses as Warrior (Exo. 15:3, 17:16; Jos. 5:13-15; Isa. 66:16; Jer. 14:9, 21:5; Zec. 14:3).

God has “arms” (Isa. 51:9, 53:1; Jhn. 12:38), has a “right hand” (Rev. 5:1; Act. 7:55-56), so has “hands” (Gen. 49:24; Exo. 33:22; Deu. 33:27; Psa. 21:8, 74:11, 89:13, 118:16; Isa. 52:10; Hab. 3:4), having “fingers” (Exo. 8:19, 31:18; Deu. 9:10; Psa. 8:3; Luk. 11:20), utilizes weapons (Deu. 32:23; Job 19:12; Psa. 7:12-13, 21:12, 64:7; Isa. 34:5; Jer. 50:25; Lam. 2:4, 3:12-13; Hab. 3:9), able to be looked upon, “to look upon like a jasper and a sardine stone” (Rev. 4:2), having His own “nature” (Gal. 4:8), having also “back parts” (Exo. 33:21-23, speaking of the Son, but remember the Son is in the “express image” of the Father; Jer. 18:17), has a “heart” (Gen. 6:6), and “loins” ((H4975; waist to upper thighs, see 1 Kin. 18:46), Eze. 1:27), able to sit on posterior (Dan. 7:9; Col. 3:1; Heb. 1:3, 10:12; Rev. 4:2) and even a “divine nature” (2 Pet. 1:4), having “feet” (Rev. 1:15); see also “under his feet” (Exo. 24:10, speaking of the Son, as the Son is in the “express image” of the Father; Psa. 18:9), and so walks (Gen. 3:8; Psa. 104:3).

Most simply say that these are symbolic, or 'anthropormorphisms' which actually attempts to make God in mankind's image, when in reality, mankind was made by JEHOVAH Elohiym, in Elohiym's "image", "likeness", which includes "form", "shape", "parts", &c.

They etherealize the Father into non-things, and claim God is omnipresent in His person placing Him in the sinner, and some cases, make Him the sinner (pantheism, or panentheism). Let's address this now.

 

How is God the Father omnipresent? Is it by God the Father's person? No, that would teach either pantheism, or panentheism, but it is instead by God the Father's omniscience, as Psalms 139 clearly shows:

Psa 139:1 To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me.
Psa 139:2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
Psa 139:3 Thou compassest my path and my lying down, and art acquainted with all my ways.
Psa 139:4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.
Psa 139:5 Thou hast beset me behind and before, and laid thine hand upon me.
Psa 139:6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
Psa 139:7 Whither shall I go from thy spirit? or whither shall I flee from thy presence?
Psa 139:8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.
Psa 139:9 If I take the wings of the morning, and dwell in the uttermost parts of the sea;
Psa 139:10 Even there shall thy hand lead me, and thy right hand shall hold me.
Psa 139:11 If I say, Surely the darkness shall cover me; even the night shall be light about me.
Psa 139:12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.
Psa 139:13 For thou hast possessed my reins: thou hast covered me in my mother's womb.
Psa 139:14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.
Psa 139:15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.
Psa 139:16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
Psa 139:17 How precious also are thy thoughts unto me, O God! how great is the sum of them!
Psa 139:18 If I should count them, they are more in number than the sand: when I awake, I am still with thee.
Psa 139:19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
Psa 139:20 For they speak against thee wickedly, and thine enemies take thy name in vain.
Psa 139:21 Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?
Psa 139:22 I hate them with perfect hatred: I count them mine enemies.
Psa 139:23 Search me, O God, and know my heart: try me, and know my thoughts:
Psa 139:24 And see if there be any wicked way in me, and lead me in the way everlasting.​

The Bible teaches God the Father is local, and moves bodily:

Dan 7:9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.​

2Sa_22:11 And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind.

Psa_18:10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.

Psa_104:3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:​

Rev 4:2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

Rev 4:3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.​

 

I would also like to add, that the nature of the Holy Ghost in scripture is a mystery not spoken of in scripture. It is therefore wrong to assume it, speak on it.

I continually keep hearing, frrom self-professed knowledgable Christians, that all three Persons/Beings are of the same or equal in "essence", as for instance the OP incorrectly says, "Though the Three are equal in Deity, power and essence,". Where does the Bible say this in regards essence? It does not.

The Father's nature is His own, underived (Jhn. 17:3).

The Son's nature is from the Father's nature (Jhn. 1:14,18, 3:16,18; Heb. 1:3, 11:17; 1 Jhn. 4:9)

The nature of the Holy spirit is not mentioned in scripture. It is left a mystery. To speak on that which is not revealed to us is a mistake, and silence is rather golden.

Deu_29:29 The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.​

Now for phrases “only true God” and “only begotten”: “Mono” & “Gene”

Mono is simply “one”, “only”. Mono is used in conjunction or connection, gene. Gene refers to race or nature (that which is the content of essence), that which comes about or exists through/from another. It's used this way even coming down to our English:

“gene (n.) 1911, from German Gen, coined 1905 by Danish scientist Wilhelm Ludvig Johannsen (1857-1927), from Greek genea “generation, race” (from PIE root *gene- “give birth, beget”). De Vries had earlier called them pangenes. Gene pool is attested from 1946.” - gene | Etymology of gene by etymonline​

That is why the Father is called: monon alethinon theon, ton theon

And because the Son is in the express image of the Father, is called: monogene, logos en o theos

The Father's nature is His own, underived (“true”*), but the Son, because He is the Son has that same nature because of the Father.

True - 168 Synonyms & Antonyms for TRUE | Thesaurus.com
Authentic - 42 Synonyms & Antonyms for AUTHENTIC | Thesaurus.com
Original - 98 Synonyms & Antonyms for ORIGINAL | Thesaurus.com​

It means underived.

So monogene in connection with monon alethinon theon means that the nature of the Son is of the Father and he is the only Son of the Father with that nature of the Father. Created Angels and humans are sons, but not of that same nature as the Father and Son are.

In other words:

The Father is “The only true (underived in nature) God”

The Son is "The only begotten" (derives His nature from the Father because He is the Son), "God"​

Keep in mind, “only begotten” has nothing to do with time, or creation, or coming into existence in these contexts, but and only deals with the existing nature of the Son in relation to the Father. The words are not the same as ‘to generate’, ‘give birth, ‘γεγεννηται’, G1080.

The Father is hierarchially higher than the Son:

Gen_41:40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.​

 

So, do you accept the error of Romanism, in it's "una substantia", "perfectly one superabound" doctrine of it's "trinity", or that the Person/Being of the Father is formless, or that the Father "eternally begets" the Son, or that the Holy Ghost is the eternal spiration of the Father and the Son? Do you also confess as they, "We do not confess three Gods, but one God in three persons, the "consubstantial Trinity"."

Roman Catholicism's trinitarianism error ** [I do not believe in the following definition as they give about their Singularity “God”]

“... 237 The Trinity is a mystery of faith in the strict sense, one of the "mysteries that are hidden in God, which can never be known unless they are revealed by God".58 To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel's faith before the Incarnation of God's Son and the sending of the Holy Spirit. ...

... 253 The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity".83 The divine persons do not share the one divinity among themselves but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God."84 In the words of the Fourth Lateran Council (1215), "Each of the persons is that supreme reality, viz., the divine substance, essence or nature."85 ...

... 261 The mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life. God alone can make it known to us by revealing himself as Father, Son and Holy Spirit.

262 The Incarnation of God's Son reveals that God is the eternal Father and that the Son is con-substantial with the Father, which means that, in the Father and with the Father the Son is one and the same God.

263 The mission of the Holy Spirit, sent by the Father in the name of the Son (Jn 14:26) and by the Son "from the Father" (⇒Jn 15:26), reveals that, with them, the Spirit is one and the same God. "With the Father and the Son he is worshipped and glorified" (Nicene Creed).

264 "The Holy Spirit proceeds from the Father as the first principle and, by the eternal gift of this to the Son, from the communion of both the Father and the Son" (St. Augustine, De Trin. 15, 26, 47: PL 42, 1095).

266 "Now this is the Catholic faith: We worship one God in the Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son's is another, the Holy Spirit's another; but the Godhead of the Father, Son and Holy Spirit is one, their glory equal, their majesty coeternal" (Athanasian Creed: DS 75; ND 16).

267 Inseparable in what they are, the divine persons are also inseparable in what they do. But within the single divine operation each shows forth what is proper to him in the Trinity, especially in the divine missions of the Son's Incarnation and the gift of the Holy Spirit.” – Catechism of the Catholic Church - Catechism of the Catholic Church - The Father​

“We believe then in the Father who eternally begets the Son, in the Son, the Word of God, who is eternally begotten; in the Holy Spirit, the uncreated Person who proceeds from the Father and the Son as their eternal love. Thus in the Three Divine Persons, coaeternae sibi et coaequales,[8] the life and beatitude of God perfectly one superabound and are consummated in the supreme excellence and glory proper to uncreated being, and always "there should be venerated unity in the Trinity and Trinity in the unity."[9]” [Online Roman Catholic Library; Credo of the People of God; Promulgated by Pope Paul VI on June 30, 1968] - CATHOLIC LIBRARY: The Credo of the People of God (1968)

“...that the Paraclete "is not to be considered as unconnected with the Father and the Son, for He is with Them one in substance and divinity"...

... Proceeding both from the Father and the Son, the Holy Ghost, nevertheless, proceeds from Them as from a single principle. ... Hence it follows, indeed, that the Holy Ghost proceeds from the two other Persons, not in so far as They are distinct, but inasmuch as Their Divine perfection is numerically one. Besides, such is the explicit teaching of ecclesiastical tradition, which is concisely put by St. Augustine (On the Holy Trinity V.14): "As the Father and the Son are only one God and, relatively to the creature, only one Creator and one Lord, so, relatively to the Holy Ghost, They are only one principle." This doctrine was defined in the following words by the Second Ecumenical Council of Lyons [Denzinger, "Enchiridion" (1908), n. 460]: "We confess that the Holy Ghost proceeds eternally from the Father and the Son, not as from two principles, but as from one principle, not by two spirations, but by one single spiration." The teaching was again laid down by the Council of Florence (ibid., n. 691), and by Eugene IV in his Bull "Cantate Domino" (ibid., n. 703 sq.). ...

..."the Holy Ghost comes from the Father and from the Son not made, not created, not generated, but proceeding" ... “ [Online Roman Catholic Encyclopedia, Holy Spirit; sections throughout] - CATHOLIC ENCYCLOPEDIA: Holy Ghost​

"The sacrosanct Roman Church, founded by the voice of our Lord and Savior, firmly believes, professes, and preaches one true God omnipotent, unchangeable, and eternal, Father, Son, and Holy Ghost; one in essence, three in persons; Father unborn, Son born of the Father, Holy Spirit proceeding from Father and Son; that the Father is not Son or Holy Spirit, that Son is not Father or Holy Spirit; that Holy Spirit is not Father or Son; but Father alone is Father, Son alone is Son, Holy Spirit alone is Holy Spirit. The Father alone begot the Son of His own substance; the Son alone was begotten of the Father alone; the Holy Spirit alone proceeds at the same time from the Father and Son.

These three persons are one God, and not three gods, because the three have one substance, one essence, one nature, one divinity, one immensity, one eternity, where no opposition of relationship interferes.

“Because of this unity the Father is entire in the Son, entire in the Holy Spirit; the Son is entire in the Father, entire in the Holy Spirit, the Holy Spirit is entire in the Father, entire in the Son. No one either excels another in eternity, or exceeds in magnitude, or is superior in power. For the fact that the Son is of the Father is eternal and without beginning; and that the Holy Spirit proceeds from the Father and the Son is eternal and without beginning.” Whatever the Father is or has, He does not have from another, but from Himself; and He is the principle without principle. Whatever the Son is or has, He has from the Father, and is the principle from a principle. Whatever the Holy Spirit is or has, He has simultaneously from the Father and the Son. But the Father and the Son are not two principles of the Holy Spirit, but one principle, just as the Father and the Son and the Holy Spirit are not three principles of the creature, but one principle. ..." The Council of Florence (A.D. 1438-1445) From Cantate Domino — Papal Bull of Pope Eugene IV by Pope Eugene IV - The Council of Florence (A.D. 1438-1445) From Cantate Domino — Papal Bull of Pope Eugene IV - Catholicism.org​

 

It is sad when we do not hear from a brother with whom we have been exchanging messages for so long, and suddenly he is absent and remains away for a long time, but we cannot forget him as a brother in Christ, after all we are a family in Christ.

For example, what happened to Brother Scott? He used to post his messages as SGO. Where is he? Does anyone know? What happened to him? Is he well and healthy? I would like to know.

 

2 John 1:9, Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.