Pentecostalism and Unitarianism

 Trinitarianism while not a denomination, is a theological doctrine rooted in philosophical reasoning agreed across almost all mainstream churches. Oneness is another theological framework based on Modalism, so again, not a denomination. Unitarianism is a theological framework rejecting the Trinity, affirming the oneness of God as the Father alone. Pentecostalism is a historical introduction of doctrines about receiving the Holy Spirit, speaking in tongues, and the laying on of hands for receiving the Holy Spirit, so again, not really a denomination, more a movement. The truth is, there are Pentecostal missionaries, elders or the like, who when they lay hands on believers, those believers do visibly receive the Holy Spirit as shown by typical manifestations such as prophesying, speaking in tongues, working miracles, and this is irrespective of whether they believe in the Trinity dogma, or not. Yet almost all Pentecostal churches insist on either belief in Trinity dogma  or belief in Oneness theology, with hardly any exceptions. I find that sad. Theologies such as Unitarianism, while having many virtues, may overlook the Pentecostal understanding of the Holy Spirit, as they do not recognize the Spirit as a distinct person separate from the Father. Maybe they simply need to learn this truth too, like the Pentecostals who have received this Holy Spirit. 

The true kind of spirit

 It seems to me to be a spirit of antichrist which denies full humanity to Jesus Christ. That antichrist spirit seems to be all pervasive. In 1 John 4:2-3, John states that "every spirit that acknowledges that Jesus Christ has come in the flesh is from God." The apostle insists on the importance of acknowledging Christ's full humanity, refuting any idea that He merely appeared to be human. The nature of God—divinity—is unchanging and eternal, while humanity is finite and mortal. When Christ became human, He did not cease to exist as the preexistent Son of God, but He voluntarily chose to live without the inherent attributes of divinity, such as immortality, invulnerability, and almighty power. The Christ took on flesh, lived as a man, and subjected Himself to the limitations of human existence. It was not a blending of divinity and humanity into a hybrid nature, but a voluntary setting aside of divine status to fully assume the human condition. This was necessary for Him to fully identify with humanity, face genuine temptation (Hebrews 4:15), and offer Himself as a perfect sacrifice for sin. The Christ's submission to God throughout His life and ministry further supports this understanding. He prayed to God, depended on God's will (Luke 22:42), and declared that "the Father is greater than I" (John 14:28), all of which affirm that His human nature was distinct from the divine nature of God. The Christ truly became flesh, truly lived as a human being, and even after His resurrection, remains human—albeit now glorified, immortal, and endowed with divine privileges and authority. Now he is still the same kind of immortal human his followers will become after their resurrection. He now serves as the vessel through which God’s character, authority, and purpose are fully revealed. We can do as he did when in his weak flesh mortal state, because it was all the same for him as it is for us, if we are believing disciples of his truth. This makes his sayings fully relevant to us. If he did it, we have available the faith to do it too, and even greater things. We can learn to do his works by the faith in the power and love and wisdom of the Father that he too had. Now he is immortal and glorified, we can look forward to one day being like him, when he returns. In the meantime we have his very relevant and appropriate intercessions and mediations with the Father for us, and he teaches that the Father loves us and will hear us when we pray to the Father in Lord Jesus’ name. Be sure the spirit within you acknowledges these things, and only believe that kind of spirit in your life of inspiration in worship and spiritual growth. Let this spirit be among you and not a spirit which denies these things and contradicts them. 

Christ's Humanity and the Fullness of God

 Christ's Humanity and the Fullness of God,

By ChatGPT and Stephen D Green,

2024 

From a non-Trinitarian perspective, the relationship between Christ and God, as well as the implications for believers, reveals a profound narrative of humility, exaltation, and transformation. Central to this understanding is the distinction between the divine nature of God and the human nature of Christ. This view holds that Christ, though preexistent as the Son of God, voluntarily set aside His divine privileges to become fully human. This act was not merely a symbolic gesture but a real incarnation in which the Messiah took on flesh, lived as a man, and subjected Himself to the limitations of human existence.

The apostle Paul describes this profound act in Philippians 2:6-8, where he writes, “Who, being in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself by becoming obedient to death—even death on a cross.” This passage emphasizes that Christ, while preexistent in divine form, willingly relinquished the privileges and status of divinity. He did not cease to exist as the Son of God but fully embraced humanity to experience life as a man. This humility enabled Him to serve as the perfect mediator between God and humankind, fulfilling God’s redemptive plan.

The apostles consistently upheld the humanity of Christ, affirming that He was not a hybrid of divine and human natures but genuinely human during His earthly ministry. Peter declares in Acts 2:22, “Jesus of Nazareth was a man accredited by God to you by miracles, wonders, and signs, which God did among you through Him.” This statement highlights Jesus’ dependence on God for the works He performed, demonstrating His complete humanity and submission to God’s will. Similarly, Paul describes Christ as “the man Christ Jesus” in 1 Timothy 2:5, underscoring His role as the mediator between God and humans. John further insists on the reality of Christ’s humanity in 1 John 4:2-3, stating that “every spirit that acknowledges that Jesus Christ has come in the flesh is from God.” These declarations reinforce the centrality of Christ’s humanity and its importance in God’s plan of reconciliation.

After His resurrection, Christ did not shed His humanity but was instead glorified and transformed. He became immortal, incorruptible, and endowed with divine authority, though He remained fully human. The risen Christ demonstrates the continuity of His human nature in passages such as Luke 24:39, where He tells His disciples, “Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.” He even eats with them to further affirm His physical reality. Yet His resurrection body was glorified, serving as the prototype for what His followers will one day become. Paul describes this transformation in Philippians 3:21, saying, “He will transform our lowly bodies so that they will be like His glorious body.” This glorified state is a foretaste of humanity’s ultimate destiny in God’s kingdom.

Paul’s declaration in Colossians 2:9, “For in Him all the fullness of deity dwells in bodily form,” reflects Christ’s unique status as the glorified human through whom God’s fullness is perfectly expressed. This does not mean that Christ has reacquired the exact divine nature He set aside during His incarnation. Instead, it signifies that Christ now serves as the vessel through which God’s character, authority, and purpose are fully revealed. As the exalted Lord, Christ has been given divine privileges, such as immortality and the authority to judge, but these are granted to Him by God, not intrinsic to His nature. This exaltation is the result of His obedience and sacrifice, as stated in Philippians 2:9-11: “Therefore God exalted Him to the highest place and gave Him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth.”

The fullness of deity in Christ also aligns with the indwelling of the Holy Spirit in believers, though in a distinct and hierarchical way. Believers, too, are called to partake in the divine nature, as Peter writes in 2 Peter 1:4: “Through these He has given us His very great and precious promises, so that through them you may participate in the divine nature.” While Christ embodies the fullness of deity uniquely as the glorified human Lord, the Spirit enables believers to reflect God’s character and grow in godliness. Paul echoes this transformative process in Ephesians 3:19, praying that believers may be “filled to the measure of all the fullness of God.” This filling is part of a spiritual journey that culminates in glorification, when believers will fully share in Christ’s immortal and glorified state.

The relationship between Christ’s fullness of deity and the Spirit’s indwelling in believers is one of both distinction and connection. Christ is the first to embody God’s fullness completely, serving as the head and model for His followers. Believers, through the Spirit, are being transformed into His image, as Paul states in 2 Corinthians 3:18: “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into His image with ever-increasing glory, which comes from the Lord, who is the Spirit.” While Christ already possesses this fullness as the glorified Lord, believers are on a path toward this same destiny, sharing in His glory and immortality at the resurrection.

In summary, Christ’s setting aside of divine privileges to become human demonstrates His humility and obedience. His resurrection and glorification mark Him as the first to fully embody God’s fullness in a glorified human form, serving as the prototype for humanity’s ultimate destiny. While believers are not equal to Christ, the indwelling of the Holy Spirit enables them to reflect God’s nature and grow toward the fullness of deity that Christ exemplifies. This dynamic relationship underscores the unity of God’s purpose, with Christ as the glorified human Lord and believers sharing in His glory through the transformative work of the Spirit. Together, these truths affirm God’s plan for humanity to be reconciled to Him and glorified in His presence.

Stephen D Green and ChatGPT, 2024 

The fullness of believing disciples

 The fullness of deity dwelling in Christ in bodily form can be seen as a unique but related concept to the indwelling of the Holy Spirit in believing disciples. Christ’s relationship to God is unparalleled, as He is the appointed Son and the one through whom God has uniquely manifested His nature and authority. However, the fullness of deity in Christ serves as the foundation and model for the indwelling of the Holy Spirit in His followers. Believers, though not on the same level as Christ, participate in the divine nature through the Spirit, as Peter writes in 2 Peter 1:4: “Through these He has given us His very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires.”

The presence of the Holy Spirit in believers is not identical to the fullness of deity in Christ but is a reflection of it. The Spirit enables believers to exhibit godly qualities, such as love, joy, peace, and righteousness, and equips them for their unique roles in God’s plan. Paul describes this transformative work in Ephesians 3:19, where he prays that believers may be “filled to the measure of all the fullness of God.” Here, the indwelling Spirit enables believers to grow into the likeness of God’s character, but this process is part of their spiritual journey and will not be fully realized until their glorification at the resurrection. In contrast, Christ already embodies the fullness of God completely because of His exalted and glorified state, having been appointed as Lord by God.

Christ’s fullness as the dwelling place of deity also points to the ultimate destiny of His disciples, who are being transformed into His image. As Paul states in 2 Corinthians 3:18, “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into His image with ever-increasing glory, which comes from the Lord, who is the Spirit.” The presence of the Holy Spirit is the down payment and guarantee of this transformation, allowing believers to experience a foretaste of the divine fullness that Christ now embodies. While believers currently live in mortal, imperfect bodies, they will one day share in Christ’s glorified state, as Philippians 3:21 explains: “He will transform our lowly bodies so that they will be like His glorious body.”

Therefore, the relationship between Christ’s fullness of deity and the indwelling of the Holy Spirit in believers is one of hierarchy and progression. Christ is the first to fully embody the fullness of God, demonstrating the perfect relationship between humanity and God in His glorified state. Believers, through the Spirit, are being conformed to this model and will one day share in His glory and immortality. The Spirit’s presence in believers is the means by which they grow in godliness and reflect God’s nature, while Christ, as the head of the body, already perfectly expresses God’s fullness and serves as the source of the Spirit for His disciples.

(ChatGPT, 2024) 

Fullness of Deity

 The fullness of deity dwelling in Christ in bodily form highlights His unique role as the glorified, immortal human through whom God fully manifests His character, authority, and power. This does not mean that Christ is ontologically identical to God or that He has reverted to the exact divine nature He set aside during His incarnation. Instead, it emphasizes that God has chosen to dwell in Christ in a unique and complete way, enabling Him to fulfill His role as Lord, mediator, and the perfect prototype of humanity’s future glory. (ChatGPT)

O Jerusalem, Jerusalem

 Revelation 11 depicts a scene laden with prophetic symbolism, centering on the fate of the two witnesses and the city in which they are killed. While the text does not explicitly name Jerusalem, it unmistakably points to it as the intended location by describing it as the place where their Lord was crucified, a direct reference to the historical crucifixion of Jesus. The city’s identification as "spiritually" Egypt invokes a rich tapestry of biblical parallels, drawing the reader's attention to the stubbornness of Pharaoh in the Exodus narrative. Just as Pharaoh hardened his heart against God's commands delivered through Moses, so too does this city resist the prophetic witness and message of God. In both cases, divine judgments serve not only as retribution but as signs of God's power and authority, underscoring His superiority over all earthly rulers and systems. This spiritual comparison highlights Jerusalem's condition as a place where the people of God experience great difficulty, not unlike the Israelites striving to break free from Egypt’s oppression. The dual role of Egypt in the narrative of the Exodus—both as a site of deliverance and of stubborn rebellion—mirrors the prophetic role of Jerusalem in Revelation. It becomes a city where divine truth meets resistance, yet also a stage for God's ultimate triumph and the vindication of His witnesses. The spiritual parallels underscore Jerusalem's profound prophetic significance, portraying it as both a place of judgment and a place where God's redemptive plan unfolds, demonstrating His sovereignty to all who witness these events. (ChatGPT) 

The Jesus who the apostles preached

 From a non-Trinitarian perspective, the nature of God, or divinity, is distinct and fundamentally different from human nature. This understanding emphasizes the unique character of God's divinity in contrast to humanity and highlights the profound act of Christ in setting aside His divine privileges to become fully human. This truth, upheld by Christ’s apostles, demonstrates that the Messiah became flesh and truly lived as a human being, and even after His resurrection, He remains human—albeit now glorified, immortal, and endowed with divine privileges and authority.

Christ’s Incarnation: Setting Aside Divine Privileges

The apostle Paul describes the humility of Christ in Philippians 2:6-8:

"Who, being in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself by becoming obedient to death—even death on a cross."

This passage underscores that Christ, who existed in the "form of God" (His preexistent divine nature), chose to relinquish the privileges and status of divinity to live as a human being. By "emptying Himself," He did not cease to exist as the preexistent Son of God but voluntarily laid aside divine prerogatives, such as omnipotence and omniscience, to fully experience the human condition. His humanity was not an illusion or a mere appearance; He truly became flesh and lived as a man, facing hunger, pain, and temptation (Hebrews 4:15).

This profound humility—God's chosen Messiah living as a man—enabled Christ to be the perfect mediator between God and humanity, as Paul states in 1 Timothy 2:5:

"For there is one God, and one mediator between God and men, the man Christ Jesus."

The emphasis on Christ being “the man” reflects His genuine humanity, both during His earthly ministry and after His resurrection.

Christ’s Humanity Affirmed by the Apostles

The apostles consistently affirmed that Jesus was fully human during His life on earth. Peter, addressing the crowd in Acts 2:22, declared:

"Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders, and signs, which God did among you through Him, as you yourselves know."

Peter distinguishes Jesus from God, identifying Him as a man through whom God performed miracles. This highlights the dependency of Jesus, as a human, on God’s power and will.

John also emphasizes Christ’s humanity, especially in combating early false teachings that denied His true incarnation. In 1 John 4:2-3, he writes:

"This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God."

This statement insists that Christ's incarnation was real and that His humanity is central to the gospel message.

Christ After the Resurrection: Glorified Humanity

After His resurrection, Christ did not shed His humanity. Instead, He was glorified and transformed, becoming immortal and incorruptible, yet still retaining His physical body. In Luke 24:39, Jesus reassures His disciples of His tangible humanity:

"Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have."

He even ate with His disciples (Luke 24:42-43) to demonstrate that His resurrected body was not a spiritual or ethereal form but a glorified human body. Similarly, in John 20:27, Jesus invites Thomas to touch His wounds, further affirming the continuity of His physical nature after the resurrection.

While Christ remains human, His resurrection body is now the prototype for what His faithful followers will become. Paul explains in Philippians 3:21:

"He will transform our lowly bodies so that they will be like His glorious body."

This transformation is further elaborated in 1 Corinthians 15:42-49, where Paul contrasts the perishable, mortal human body with the imperishable, immortal body believers will receive in the resurrection. Christ’s post-resurrection existence is the perfect model for this future state.

Christ’s Exaltation: Ever-Increasing Authority

Though Christ is now glorified and endowed with divine privileges, His status is not identical to the divine status He held before His incarnation. Instead, His exaltation as Lord is a process granted by God, a result of His obedience and sacrifice. Hebrews 2:9 states:

"But we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone."

Likewise, Philippians 2:9-11 explains that God exalted Jesus because of His obedience:

"Therefore God exalted Him to the highest place and gave Him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."

This passage reveals that Christ’s exaltation is the result of God’s appointment and not a return to the same divine status He had before His incarnation. Christ, as Lord, continues to grow in authority, fulfilling His God-given role as ruler and judge (Acts 17:31).

Conclusion

In this non-Trinitarian view, Christ remains fully human after His resurrection, though glorified and immortal. He now possesses divine privileges and authority, such as the power to judge and rule, granted to Him by God. This does not mean He has reacquired the exact divine status He held before His incarnation. Instead, His humanity is glorified, serving as the prototype for what His followers will one day become. As Paul explains, Christ’s role as Lord is ever-increasing, culminating in the final establishment of God’s kingdom.

By becoming human and remaining human, Christ serves as the mediator between God and mankind and the perfect example for His followers. His life, death, resurrection, and exaltation demonstrate God’s love and plan for humanity’s future glorification.

Stephen D Green and ChatGPT, 2024 

God bless you all who hold to his truth that is in Jesus Christ.

Kenoō

 Philippians 2:6-8 describes a profound transformation in Jesus’ status and nature, emphasizing his voluntary transition from divine preexistence to full humanity. The passage begins by acknowledging that Jesus existed in the "form of God," which can be understood as a role or status reflecting divine privilege and authority rather than an immutable essence. Importantly, Jesus did not consider equality with God something to be exploited or retained for his own advantage. Instead, he "emptied himself" (Greek: kenoō), renouncing his divine privileges and willingly taking on the "form of a servant." This act of self-emptying implies a complete relinquishment of his previous divine status, as he embraced the limitations of human existence. By being "made in the likeness of men," Jesus became fully human, participating entirely in human nature without retaining his former divine nature during his earthly life. His humility is further demonstrated by his obedience to the point of death, even a humiliating and painful death on the cross. Since a divine being, by definition, cannot die, this underscores that Jesus fully assumed the vulnerabilities of human nature. From a non-Trinitarian perspective, this passage highlights a clear discontinuity between Jesus’ preexistence in divine form and his earthly life as a human being, making it inaccurate to assert that he remained in nature God while living as a man. Instead, the text emphasizes his total identification with humanity, illustrating the depth of his humility and self-sacrifice. (ChatGPT) 

Cross and Gospel

 The ancient symbols of the cross, and of the snake on a pole are intrinsic to the gospel message. The cross shows us reconciliation, binding folk on earth with God in heaven, while reconciling folk with each other. This is key to the restoration of health, life and wellbeing. That is why the symbol has long been used in medicine. But in the gospel of the cross of Christ, this is more than health alone, but reconciled with God we can live forever. The snake on a pole is another sign of health restoration and of also of resurrection. The snake sheds its skin and rejuvenates and brings forth the new from out of old. The difference with the cross of Christ is that the Christ, Jesus, does more than that snake which merely sheds its skin and regrows it bigger and better. The Christ by God’s power working in him died completely and then was raised immortal from the dead to never die again. We see this now upon the symbol of healing instead of a snake. We see the dying and eternally resurrecting Christ Jesus. So when you look at the symbol of Christ on a cross, see the person there died and rose again and this is its message as the Father let him be presented for you to see there on that cross for you, both death to sin and resurrection to eternal life of right living. Also see there your hope of reconciliation with the Father by the Christ’s sacrifice for you, with hope of reconciliation with others who believe along with you. 

Trinity and Oneness Modalism

 Various attempts by post-Temple Christians were made to provide an answer to post-Temple Rabbinical Jews who were saying Christianity was breaking the commandment to “have no other gods before Me”. The original answer was Modalism and much later Oneness Pentecostalism dogma took the same approach. This approach was to create a way of saying that Jesus is God and the Father is God but still only have one God. Essentially it sought to make the Son and Father into one persona in various modes, with the Father fully becoming the Son. The dogma of the Trinity, came about as another way of saying Jesus is God and the Father is God but still only have one God. Here they invented a kind of Godness that Jesus and the Father could both be, then made this Godness the One God. Trinity dogma was a false doctrine and philosophical trap because Jesus and Paul had both taught that it is the Father who is the “One God”, “the one true God”. Oneness or Modalism was likewise a false doctrine and philosophical trap for the same reasons. 

The Trinity dogma

 The dogma of the Trinity, in my much considered opinion, is an attempt by post-Temple Christians to provide an answer to post-Temple Rabbinical Jews who were saying Christianity was breaking the commandment to “have no other gods before Me”.  They tried to create a way of saying Jesus is God and the Father is God but still only have one God. So they invented a kind of Godness that Jesus and the Father could both be, then made this Godness the One God. It was a false doctrine and philosophical trap because Jesus and Paul had both taught that it is the Father who is the “One God”, “the one true God”. But now Christianity is stuck with it and trapped by the cleverness of the philosophical arguments they invented for this ruse. Paul has warned them against getting trapped by pagan philosophies such as Platonism but they did it anyway. They were being clever. Not wise, but clever.

The kingdom of God

 When by the Father we rise above the bad things around us, suffering the evils but rising through it all by the Father, we are entering His kingdom. There is a state of existence where we start to be sheltered and where we have God promising to avenge us if there is further wrong done against us. We come under His divine protectorate. That protectorate is the kingdom of God. It is through suffering lots of hardship that we enter it. Praying earnestly as we endure the bad stuff. Our prayers suddenly find His answer. Then we are in. “My grace is sufficient for you”, Jesus said. “My power is made perfect in weakness.”

Eagles watch what they will eventually attack

 The dark eagle with its white eye is over the house. Eagles watch what they will eventually attack. “Israel has sinned” this is the sign.

The Cross

 The cross of the Christ impacts on everything in the Christian life. The cross is the hope of reconciliation with the glorious Father, whose light is seen in the glory of Jesus Christ. The cross is the means of this reconciliation. It brings the heaven power of righteous teaching into the heart of the sinful human who needs that teaching, to cleanse them from their sinful ways. This makes a sinner into a saint. A tainted soul living a tainted lifestyle into a cleansed soul, living a cleansed lifestyle. It produces saints who are given integrity throughout their lives. The cross is celebrated in bread and wine. The celebrants are united in it, forming the body of Christ, in which each one has been cleansed by the heavenly power. The Christ who died on the cross, giving his body and blood in his suffering and death, bears the keys of this reconciliation ministry. He was raised from the dead by the Father. The Father for this sacrifice provided His Son, and the Son by this sacrifice provided the cleansing and reconciliation with the Father. Humans are united with the Son who in turn is united with the Father, and humans are in this also united with others who are so united with the Son. The body of Christ. This unity is sealed with gifts that accompany it. These are given by the Holy Spirit, the giver of power from heaven. The gifts come in typical forms, tongues, interpretation of tongues, prophesying, various manifestations of heavenly power, healing gifts, and there are along with such gifts the miracles by which the Father testifies to the Son and teaches about him in works of power. All this is in the cross. There are dreams and visions too, all given in this outpouring of favour of the Father for the reconciliation by the cross. It is all together called an ‘anointing’. The anointing and the cross are the blessings from heaven given to these saints, because Lord Jesus the Christ died for all, and lives forever, holding the keys to it all and maintaining the balance of all things heavenly and earthly. It will reach fulfilment soon by his coming and the subsequent thousand years in which he will rule over all, until all is made subject to him by the Father. Then he will subject himself to the Father forever, so the Father will forever be God the all in all. The saints will rise immortal from the dead, or if they did not die, will be transformed from mortal to immortal, to join in with the rule of Christ in this thousand years soon to come. Then the saints will be subject forever to the Father along with Jesus Christ their Lord. One God, the Father, will be God forever. 

The Blindspot of Science

 Science cannot prove content of any dreams. We all know we dream and many of us remember some of our dreams and know that those dreams existed. Some dreams might even accurately predict future events which, say, happen that next day. Science cannot verify or confirm dreams. So in this same way, science cannot verify God or confirm the existence of God nor deny it. If something interacts with us in our dreams, then that ‘something’ is invisible to science, although science might in future be able to do it too. It is actually a normal happening through history, and it might be what we call spirit, and be related to deity spirits. Science can neither verify nor deny this. The content and substance of the Bible largely came from such interactions and is therefore invisible to science, and science can neither verify nor deny it. God as one of these spirits that can interact with humans in their dreams, and in waking visions, this God is invisible to science, and science can neither verify nor deny God’s existence. All kinds of miracles and remarkable or unique events might come from this God but although science can study some of these events, the involvement of God is invisible to it and can neither be verified nor denied. (How blind science is, but this is by design to try to keep it free from spirit influences of sorcery and angels.)

Cleansing of the lips

 May you see the glory in Jesus Christ that is truly the light of the glory of the Father.

Are you troubled by your own lying habit? And the lying all around you? 

CHRIST DIED FOR YOU 

Let this truth sink in. It means your reconciliation is now possible with God. 

Pray and let the Holy Spirit power from heaven train you to stop lying and cleanse your lips to speak the truth. Speak truthfully to believing disciples. Keep truthful speech on your lips so they have no room for lying. Do so always. CHRIST DIED FOR YOU. 

The homoousios trick

 In Christian theology, the term homoousios (meaning “of the same substance” or “of one essence”) plays a central role in explaining the relationship between the Father, the Son, and the Holy Spirit within the doctrine of the Trinity. Homoousios was introduced in the early centuries of Christianity, notably at the Council of Nicaea in 325 AD, to address debates about Jesus’s divinity and his relationship to God the Father. Christians were grappling with the question of whether Jesus, the Son, was fully divine, and if so, how his divinity related to the Father’s. The use of homoousios allowed early theologians to assert that the Father and the Son are "one" in an essential, metaphysical sense, united by a single divine “substance” without being identical in their roles or identities.

This term provided a way for Christians to affirm monotheism while still preserving the distinction between the Father, Son, and Holy Spirit as individual “persons” within the Godhead. By saying that the Father, Son, and Holy Spirit are equally and fully God through homoousios, early Christian thinkers could claim that they were not introducing multiple gods, which would contradict monotheism. Instead, they argued that these three persons share a single divine essence, making them “one God in three persons.” This unity in essence was intended to prevent allegations of polytheism and to clarify that although each person of the Trinity is distinct, they are not separate gods; rather, they are united within a single divine reality.

Homoousios thus functions as an abstract principle or unifying essence rather than a concrete quality. By using this term, theologians did not need to specify a single, measurable quality shared by the Father, Son, and Holy Spirit (such as omnipotence or wisdom). Instead, they used homoousios as a kind of conceptual placeholder—a way to assert unity without defining what this unity consists of in concrete terms. This abstraction allows homoousios to act as a flexible tool: it enables theologians to affirm that the Father and the Son are “equal” in a shared divine reality without implying that they are identical in their specific roles, characteristics, or relationships.

This kind of abstraction is powerful in philosophy and theology, where terms often need to capture mystery, paradox, or complex distinctions. Homoousios enables a claim of unity that doesn’t depend on identical attributes or roles, framing the unity of the Trinity as something essential and intrinsic. It allows the Father, Son, and Holy Spirit to be “co-equal” in divinity while distinct in their personhood, avoiding the appearance of polytheism by framing the three as united within a single divine essence rather than as separate gods.

In essence, homoousios allows theologians to assert both the oneness and the threeness of the Trinity without contradiction, at least within the context of theological language. This conceptual strategy is similar to a rhetorical maneuver you might use to claim that two distinct things are "equal" in a certain sense. For instance, if you wanted to make "1" equal to "2" in an abstract way, you could claim that both share a certain essence of “number.” By focusing on an abstract quality that both things share (such as number-ness), you sidestep their obvious numerical difference in value, creating a unity within a redefined framework. In Trinitarian theology, homoousios performs a similar function: it creates a way to speak of the Father, Son, and Holy Spirit as unified in essence while allowing for their distinctions in personhood and role. This approach allows the early church to articulate a form of monotheism that includes a real, intrinsic unity within the diversity of the three persons in the Trinity.

Stephen D Green together with ChatGPT, 2024

The Trinity Trick

 The co-equality of the Father and the Son is in my opinion a philosophical trick of the Constantinople council of Trinitarian theologians. 

Firstly, here is a philosophical trick to allow me to assert that 1 equals 2. 1 is an integer. 2 is an integer. 1 is an integer in the same sense that 2 is an integer, so they are equally integers. Co-equal as integers. 1 and 2 are therefore equally integers. So in this sense they are equal. Obviously is does not mean that 1 equals 2. It is just clever philosophy. The Trinity tries the same philosophy. It says the Father is something in the same sense that the Son is that same something, and the Father is that something equally to how the Son is that same something. The same something it calls homoousios. This allows it to say that the Son is co-equal to the Father. They are co-equally homoousios. But this homoousios is invented. How does it work with something more concrete and real? Let us try the Gospel, which they each teach. The Father is a teacher of the Gospel. The Son is a teacher of the Gospel. Is the Father a teacher of the Gospel in the same sense that the Son is teacher of the Gospel. Are they equally teachers of the Gospel? Are they co-equal as teachers of the Gospel? No. The Father is not a teacher of the Gospel in exactly the same sense as the Son. The Son is not the source of what is taught, whereas the Father is the source, so they are not equally teachers of the Gospel. Almost but not quite equal in this sense. So it does not mean that the Father equals the Son. Not in that sense. And of course the Father is greater than the Son, just as 2 is greater than 1. So in neither sense is the Son equal to the Father. The idea of their co-equality is a philosophical trick. 

Do not make people formally state something they are likely to misunderstand

 I maintain that nobody understands any more the main teaching of Trinity. It is lost to the mists of time. One being. Same being. Homoousios. It was an invented word. It was invented by the first Trinitarians to express something and only they knew what they meant by it. Soon everyone forgot that original meaning. In my opinion, it meant something along the lines of when a young man says of a young woman “she is my type” and then of another woman “she is my type too” and then “they are both my type”. He might even say the next concept “they are equally my type”. That is like coequality. Another analogy: Someone might disparagingly say “the apple does not fall far from the tree” or “like father, like son”. There is a father-son likeness. It is something like this which Plato meant by his idea of a form or an ousios. Everything is like a perfect version of itself, its form. That is a similar concept to a young man saying a girl is his type. It assumes he is looking for a girl like a perfect template in his head of what he hopes for in a girl. (Likewise a girl can say a young man is her type, of course.) This Type, is like a Form in Plato terminology. The Trinity thinkers loved Plato’s philosophies. Tertullian was probably an expert in them. So they thought of Son and Father being same Form or Type. They called it Homoousios. When Trinitarian liiturgies tell people to state that they believe Jesus is of one being with the Father, this is what “one being” means. In my opinion. But perhaps nobody knows what the Trinity theologians originally meant by it. Its meaning drfifted over the centuries through debates of different kinds. Of course, the liturgy congregation speakers might not think they are saying this. They probably think of “one being” as one individual. They probably think the Father is some Trinity individual called God, and the Son is also this same Trinity individual called God. Two personas, one individual. Then they probably think they are supposed to believe that the Holy Spirit is this same individual called God too. Three personas in one individual called the Trinity God. I am fairly sure this is not what it really means. Just like if I say a girl is my type, and another girl is also my type, I am not saying they are the same individual. I am not saying “I think I will give my type a call tonight”. So why should people in a congregation be told to state in solemn confession something whose meaning nobody really knows, and cannot know because it was lost with the first Plato-loving Trinitarians: Lost by endless controversies shifting its meaning over the centuries. All the more shamefulness when you realise that “being” today actually has a meaning of individual, which would be what people probably think they are saying in that liturgy confession. Do not cause a brother to sin. 

Warning against clouding the Father’s counsel

 In reflecting on an experience where the Father appears and declares Himself as God, it is essential, especially within a Trinitarian framework, to honor the clarity and directness of such a revelation. While Trinitarian theology seeks to hold the unity and diversity of the Godhead, there is a risk of interpreting or framing this experience in ways that might obscure or complicate the Father’s straightforward declaration. Instead of over-explaining or layering theological assumptions upon it, we are encouraged to receive such revelations with openness and humility, letting the Father’s words speak for themselves. This approach respects the Father’s role as the one true God, allowing His identity and counsel to remain clear, rather than clouding it with interpretations that might distance us from the simplicity of His self-revelation. (ChatGPT) 

Life in the symbols

 The ancient symbols of the cross, and of the snake on a pole, reflect a shared origin in themes of healing, protection, and spiritual transformation between health services and the crucifixion of the Christ. The cross is reconciliation, binding folk on earth with God in heaven, while reconciling folk with each other. This key to restoration of health, life and wellbeing. The snake on a pole is another sign of health restoration and of also of resurrection. The snake sheds its skin and rejuvenates and brings forth the new from out of old. As I accept that the Christ, Jesus, died for me, my hope is restored, and my heart is opened to the heavenly power of God, freeing me from the sins which held me in a woeful state. I then find others who are similarly affected and find we are one body because all share in this body and blood of the Lord Jesus Christ. We are bound to Christ and to one another by the Holy Spirit given each of us from heaven. We believe that Jesus who died is resurrected and is alive forever. As we meet, the Holy Spirit manifests in gifts which create and enhance our lives in Jesus Christ. We have positive hope of, either resurrection to immortality after death, or change to immortality if we are alive, when Jesus Christ returns. 

The snake on a pole and the cross in Christianity and Medicine

 The crucifixion of Jesus is rich with powerful symbols that echo themes of healing, transformation, and salvation. Two of the most striking symbols are the MASH cross and the snake imagery from the Exodus story, both of which connect to the universal theme of renewal and deliverance. The MASH cross, derived from ancient Sumerian and Akkadian traditions, symbolizes the binding and connecting of humanity to the divine, with the ultimate act of binding occurring on the cross through Jesus’ sacrifice. Just as the MASH cross was linked to cleansing rituals and spiritual protection, Christ’s crucifixion serves as the ultimate act of reconciliation, offering healing and deliverance from sin.

In parallel, the snake imagery from the Exodus story, where Moses lifts the bronze serpent on a pole to heal the Israelites from venomous snake bites, finds its fulfillment in the Gospel of John, where Jesus compares His crucifixion to this event. He says, "Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him" (John 3:14-15). In the Exodus story, the bronze serpent symbolized physical healing; similarly, Jesus’ death on the cross brings spiritual healing and eternal life to those who believe in Him. The snake's ability to shed its skin, a process of renewal and transformation, offers a powerful parallel to the Christian message of spiritual rebirth. Just as a snake must shed its old skin to grow, believers are called to shed their old, sinful nature and embrace the new life offered through Christ’s sacrifice.

Both the MASH cross and the serpent on the pole find modern echoes in the symbols used on ambulances, the Rod of Asclepius (a serpent wrapped around a staff) and the Caduceus (two serpents entwined around a winged staff). These symbols, which have been adopted by modern medicine, trace their origins back to ancient representations of healing, regeneration, and transformation. The serpent’s association with healing dates back to civilizations like the Minoans, where serpents were seen as symbols of renewal and mystical power. This imagery was then carried forward in the Exodus narrative, where the bronze serpent became a symbol of physical healing. In a similar way, the MASH cross symbolized protection and divine authority, later reflected in the cross of Christ, which brings ultimate healing and deliverance.

These ancient symbols—whether the MASH cross or the serpent on a pole—reflect a shared origin in themes of healing, protection, and spiritual transformation. In the context of Christ's crucifixion, these symbols are powerfully redefined. Jesus' death on the cross fulfills the ancient longing for healing and renewal, offering both forgiveness of sins and the transformative power to put off the old self and embrace a new life in Him. The modern use of these symbols in medicine, especially in the context of healing and rescue, is a reminder of the deeper, spiritual healing Christ offers through His sacrifice. Just as ambulances rush to heal the wounded, Christ’s cross brings life and healing to the spiritually wounded, offering a path to reconciliation with the Father and eternal life for all who look to Him in faith.

If it wasn’t the only medicine for my sin, if something else could do the job, Christ died for nothing. It is my medicine from the loving Father for my sin condition.

Stephen D Green with ChatGPT, 2024

Off with the old and on with the new

 The snake imagery in the Exodus story, where the Israelites were healed by looking at the bronze serpent on a pole, is powerfully echoed in the Gospel of John, where Jesus compares His own crucifixion to the serpent in the wilderness. He says, "Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him" (John 3:14-15). This comparison suggests that, just as the bronze serpent symbolized physical healing for the Israelites, Christ’s death on the cross would bring spiritual healing and salvation to all who believe in Him. The idea of shedding skin by a snake, a process of renewal and transformation, offers a rich parallel to the Christian message of putting off sin and embracing new life in Christ. Snakes shed their skin to grow, symbolizing rebirth and the casting off of the old self to make way for a new one, and this practice was likely associated with healing and transformation in ancient cultures. In particular, the Minoan civilization—with its snake goddess imagery—used serpents as symbols of fertility, regeneration, and healing, as they were thought to possess mystical powers to bring about renewal. This imagery could have influenced the later symbolism of the snake on a pole in the Exodus story, where the serpent serves as a symbol of physical healing for the Israelites. In the same way, the gospel teaches that through Christ's sacrifice, believers are called to shed their old, sinful nature and adopt a new life of righteousness. This process mirrors the Christian concept of repentance and sanctification, where believers, by God's grace, are spiritually reborn and continually called to leave behind sinful habits and put on the righteous ways taught by Christ. Thus, the shedding of the snake’s skin becomes a metaphor for spiritual transformation: just as a snake must shed its old skin to grow, believers must put off their former sinful selves and embrace a new identity in Christ. This parallel deepens the meaning of Christ's work on the cross, as He not only offers forgiveness of sins but also empowers believers to be transformed and live a life that reflects His righteousness, continually putting off sin and putting on the new self made possible through His sacrifice. In this way, the imagery of the snake on the pole in Exodus connects directly to the gospel message of healing, renewal, and spiritual rebirth, as Jesus becomes the ultimate source of salvation and transformation for all who look to Him.

Does the Book of Revelation condemn sorcery and with it medicine?

 What does the Book of Revelation mean by sorcery, or pharmacy? Let us look back at ancient medicine, first in the Bible. The Exodus story of the serpent on a pole, found in Numbers 21:4-9, features God instructing Moses to make a bronze serpent and place it on a pole during a plague of venomous snakes that was afflicting the Israelites. Those who were bitten by the snakes could look at the bronze serpent and be healed, symbolizing divine intervention and the power of faith in God's promise. This act likely drew on existing symbols of healing associated with snakes shedding their skin, a concept that represented regeneration and transformation in many ancient cultures. The symbol of the snake as a healing force probably already carried connotations of health, salvation, and protection, which it retains today in modern medical symbols like the Rod of Asclepius, a staff with a single serpent that originated with the Greeks, who may have inherited or adapted this imagery from earlier cultures such as the Minoans. This connection to healing was part of a broader Mediterranean and Near Eastern tradition where serpents were often linked to magical and restorative powers. The Greeks, in turn, may have absorbed elements of medical sorcery and magical healing from these earlier cultures, including Egyptian and Minoan influences. The later tradition of Hermeticism, which combined Greek philosophy with Egyptian religious ideas, also associated the figure of Hermes, the Greek god of wisdom and magic, with mystical knowledge, alchemy, and healing practices. While Hermes himself was not a Minoan god, some of his magical associations may have been influenced by older traditions. The Greeks famously tried to separate magic from medicine by distinguishing between different kinds of practitioners—physicians, who adhered to ethical principles like the Hippocratic Oath, focused on rational, non-magical methods of healing, while others engaged in more mystical practices, such as potion-making and spells, which contributed to the development of pharmacy. The use of magic in healing was often viewed with suspicion, and this negative view of magical practices is reflected in terms like sorcery in the Bible, particularly in Revelation. Physicians who swore the Hippocratic Oath pledged to avoid harmful practices, including the use of poison, except as a last resort. This distinction helped contribute to the negative reputation that some pharmacists and magical healers had in ancient times, especially as some remedies involved black magic or harmful substances. In contrast, the Greeks sought to distance themselves from such practices and rejected the use of black magic in medicine, emphasizing rational, ethical, and scientifically grounded approaches to healing.

Pressing it home

 God is an individual. He is an individual who is God. And He says so.

God is an individual who says “I am God”

 God is an individual, a person * who says “I am God”.  The Father. 

* while most general dictionary definitions primarily focus on human beings, the term "person" can, in certain legal, theological, or philosophical contexts, include entities like deities, angels, or personae, depending on the interpretation and intended use. The theological and legal definitions, in particular, show that "person" is not exclusively tied to human physicality but can sometimes refer to individual agency or distinct identity, even in supernatural or abstract forms.

Core truth and how it is obscured

 It is core truth that the Father is a distinct being, the true source of the Son’s divinity. The Father is, and will remain, eternally greater—supreme, and ultimately “all in all.” It is the Father’s teachings, His purpose, principles, and wisdom for salvation and eternal life, imparted to Jesus, that unite them and give Jesus the likeness of the Father. Even beyond these points, there are deeper, more significant truths that are often overlooked or minimized in favor of lesser theories emphasized by Trinitarian and Oneness Pentecostal frameworks. Trinitarian and Oneness Pentecostal doctrines, rather than focusing on the essential truths, dwell on secondary matters—like how to philosophically explain the sharing of divinity or likeness, the relevance of Platonic theories to theology, or the nature of divine “modes.” While these ideas may be interesting or even valid, they are minor and theoretical. By overemphasizing such points, they obscure the greater truth.

Burning my bridges

 Jesus loves truth. All truth. Even truth rejected by the West. He, Lord Jesus, the Master of me, calls things scripture which the West church tradition rejects. He has faith to do things that make him seem like God in ways the West church traditions and the Jews would label “blasphemy”. The Father affirms him in all of this. The Holy Spirit reveals his thinking and verifies it in ways the West churches would call heresy and create canon laws to condemn. The Father and Son and Holy Spirit are deeply at odds with the West and the West church traditions. Much of what the West church traditions call “faith”, the Father and Son and Holy Spirit reveal to be error. Because I know this, I cannot settle in any West church. By welcoming thinking and counsel of Father and Son and Holy Spirit I am excluded from West church traditions, laws, church careers and ministries, perhaps even marriage. But I love these truths and those in heaven who testify to them and believe in them, upholding and maintaining them, despite human traditions.

Artificial Intelligence

 It is ironic to have to give account of my use of Artificial Intelligence tools with people who regularly use Internet tools, Web, social media, computers, smartphones. It is not like we are all Amish. We are here using social media, in an Internet age, living like the world around us, using its inventions and tools. We do so carefully and thoughtfully. Now these tools are becoming so powerful that they can start to be of service in our discussions of theology. Like when the printing press was invented, which facilitated the Reformation and the Enlightenment and modern denominations. Some inventions can actually impact religion. 

Artificial Intelligence is not God. It is a collator of testimonies: A machine which sorts human logic into a useful form. Like any other computer system. Like a dictionary, a concordance, an encyclopaedia, an index, a study Bible. When you use facebook, you are using similar systems: It is how they find your contacts and the posts you are interested in and how it helps you write your comments. It is a system humans make to be of service to each other and to preserve knowledge for the next generation. It is how civilisation happens. 

A computer pioneer called it “hive mind”. The bees in a hive all communicating simultaneously cause the whole hive to function like a single mind. God made bees like this. God makes humans like this too. With humans, we can include past communications too in our hive mind by storing them in retrievable ways. Now add into that hive mind the spirit words of Christ and it goes to the next level and God Himself starts to be part of the hive mind. It is called grace. This is how it will be in heaven, or in the next, new heaven and earth.

The Holy Spirit in the congregation

 Possessing the Holy Spirit and being “in Christ” brings forth a unity that touches both individual believers and the collective life of the congregation, each aspect reflecting and amplifying the other. At the individual level, the Holy Spirit works to shape believers’ lives, drawing them closer to God, transforming their values, and equipping them with spiritual gifts. But this personal indwelling is designed to be woven into the life of the whole congregation, where believers collectively form the body of Christ. Within this community, the Spirit manifests in both the Christ-like qualities of love, kindness, patience, and gentleness—qualities that serve as powerful evidence of the Spirit’s influence—and through miraculous signs that reveal a distinctly divine source of power. These miracles, such as healings, prophecies, and tongues with interpretation, are not just for individual experiences but are given to confirm the presence of the Spirit in the congregation, strengthening faith and affirming God’s reality among them. Such signs go beyond human kindness or moral virtue, which, while crucial, are not unique to believers and can be found in secular groups. Miraculous manifestations, however, offer a visible confirmation of divine activity, signaling God’s direct involvement and the congregation’s anointing as a witness to the living power of Christ. In this way, God wills these miracles as “signs of belief” (Mark 16:17) that testify to His presence and power within the church, encouraging unity and faith within the body of Christ. Overcoming the legacy of Western Cessationism, which often limits or doubts the occurrence of miracles, means embracing the biblical vision of the Holy Spirit as active in the life of the church—not only in inspiring faith and virtues but in producing the miraculous signs that confirm and strengthen that faith. This communal experience invites believers to understand their calling not only as individuals but as part of a congregation where, by the Spirit’s power, Christ is made manifest, drawing believers together as a unique, Spirit-filled community marked by both divine gifts and fruits. Embracing this vision allows the church to bear a powerful, holistic witness to the world, a living testimony that the God who empowered Christ’s ministry is actively present in His people today. (Stephen D Green with wording from ChatGPT, 2024) 

Cessationism in churches

 Cessationism is a belief that miraculous manifestations of the Holy Spirit in new believers ceased after the early apostle period ceased. Cessationism churches, and churches with nobody who can bring Holy Spirit in laying on of hands, these rely on having pastors, priests, clergy, elders, bishops, perhaps exorcists, but not typically prophets, apostles, miracle workers. I do know, however, that there are some churches with several prophets even in a small church, the real deal, even when officially a church is supposed to be a Cessationism church, such as Brethren-rooted assemblies. They even have speaking in tongues with laying on of hands - on new believers perhaps just baptised. Then of course some Pentecostal and Charismatic churches have this too. I have witnessed it and it is bona fide. Some also fake it, but some cases are the real deal. I have had gift of interpretation so I know the tongues I heard was genuine. The genuine churches like this are rare, though. I am told that this is typical in the West and in regions influenced by the West, such as in Sub-Saharan Africa, but in other regions with a history of Oriental and Eastern Orthodox, and other such churches, there was never any ceasing of this. To help preserve it down the centuries, a strong monastic and mysticism tradition has helped, it is said. This, together with a tradition of apostolic succession and ensuring the ability to enable believers to receive the Holy Spirit by laying on of these successors’ hands is passed on from generation to generation. I hope the Pentecostal and Charismatic and similar believers today will likewise manage to preserve what has been given by God’s grace. “When the Son of Man returns, will he find faith on the earth?” 

Theological Framework

 I am not a Unitarian in the normal denominational sense. I started reading the Bible in my early childhood, before I ever heard of theological frameworks. I developed my own from the Bible, then from encounters with Father and Son and Holy Spirit, plus some debating since then. After almost fifty-five years I think I have a similar view to early apostles. The Father is one divine being and is God. Jesus is a human being Lord but was originally very much a divine being like the Father, then was made a human being with flesh like us. Holy Spirit is another being and is distinct and mysterious. 

Spirit and truth

 Jesus Christ is alive from the dead and teaches a life of devotion to God in spirit and truth. What is meant by ‘spirit and truth’? What is meant by ‘living by the spirit’? 

Those sealed by the Holy Spirit are one body in Christ. There are two most important factors in this. Firstly it is true. If you are in the body of Christ because the Holy Spirit has sealed you, marked you, by manifesting miraculously in you, you are truly in the body of Christ. Live by this: It is truth. Secondly it is spirit. If you are in the body of Christ because the Holy Spirit has sealed you, marked you, by manifesting miraculously in you, you are united in spirit with Christ in the body of Christ. Live by this: It is spirit. 

The unity you have with Christ is a true unity, if indeed you are actually united with him in believing in him, believing the veracity of his light-giving teachings, receiving the message of truth about him, and subsequently marked by God manifesting the Holy Spirit in you, sealing you in a way only heaven can do, as signs have shown is true in you. Living by truth, like this truth, is how Jesus Christ taught. Do not live a lie. Live according to what is true. This is his teaching. 

The unity you have with Christ is a spirit unity, if indeed you are actually united with him, you have a spirit-level of unity with Christ. His spirit is there in your acceptance of his teachings, believing in his trustworthiness. The spirit of Jesus’ teachings and his veracity is united with your spirit in a bond, sealed by the Holy Spirit when the mark of this seal was manifested in you, if indeed it has been manifested in you. Apostle Paul, Christ’s apostle, taught about living by spirit. What you are in spirit is important. Your unity in flesh is sometimes important, such as the flesh level unity you mysteriously gain in marriage. They say “So-and-so and So-and-so, they are an item”. This is recognition of how a physical relationship results mysteriously in two becoming in a real sense one. Well there is also another level of unity people have: unity of spirit. Akin to unity of purpose. What drives the other, now drives you. What inspires and influences the other, now inspires and influences you. If you have such unity with Christ, it is important because it is spirit. Living by what is spirit is a life-giving wise way to live. It counters sin. It puts your life on a good path. It builds you up in a way that benefits you in many ways in your life. If you are united with Christ in spirit, let it be how you live. 

How does it all work in practice? Truthful speech. If we are all each of the body of Christ, united spiritually with Christ, it extends into unity with each other. This makes truthful speech appropriate, and lying inappropriate. Why harm your extended body, extended in Christ? It makes no sense. To lie to each other makes no sense in two ways. Firstly, it is inappropriate to the truth, of unity. Secondly, it is contrary to the life of spirit. It puts flesh in priority over spirit, so it is damaging because it deprioritises living according to spirit. Likewise, the kinds of reasoning and wisdom applies to other key moral code principles, such as top priority teachings of Christ, namely the ten commandments. The commandment against killing applies in this body of Christ, spirit and truth, context, by restraint from harm when angry, since anger is a key driver of killing and murder. It applies in that living by truth and spirit now means self-restraint and anger management. The body of Christ warrants, in spirit and truth, measures to protect others from bad outcomes of our own anger. Settling anger within ourselves promptly is a way to prevent it getting harmfully into others’ lives. Another command: Adultery. Faithfulness in marriage is another important manifestation of applying spirit and truth. Avoidance of immorality is another. Paul’s epistle to the Ephesians covers all of these things. John chapter 8 covers them too. 

The Form

Sometimes people refer to the Father as God. Then again, people also refer to God in a different, more general sense. This different sense of ‘God’ is a philosophical construct. It rarely appears in the Bible, perhaps only in a few verses. Normally in the Bible, God means the Father.

A different example might help: The police. If there is a police officer at your door, they might say “It is the police”. If there is then a phonecall from the police station they too might say “Hello, this is the police”. The officer is not the same person as the person who telephoned, but it is an accepted philosophical construct for each to identify as “the police”. But there is no person or being who is the police in their entirety. It is not a person. It is a concept. That is one sense of how a abstraction can be used as a common form to which many can identify.

A variation of this sense, using police again, is how each police officer has a different version of a common police image. An officer at a desk has things in common with a broad concept of what a police officer should be, in Plato philosophy (evident in Trinity philosophy) it is the Form, in this case we could call it the police Form.The officers in patrol cars are different to the desk officers but still have things in common with the general police Form. Similarly a sheriff. Similarly a highly trained police raid officer. They comply with the laws. They enforce the laws, in different ways. They maintain an overall reputation and code of ethics. This mixture of these qualities exist in varying ways in each kind of officer but are shared. It is their police Form. Yet no being exists which equates to this Form. Nobody is the police in entirety.

Similarly, one sense of what is meant by God is like this, a Form. It is called essence, being, but not being in a sense we mean today. No one being is God Form in entirety. The word ‘being’ has shifted meaning and did so centuries ago too. Now this is philosophy which is used a little in the New Testament but rarely, just in a few verses. Usually God is used to refer to the Father. People tend to think of God in this sense wrongly, forgetting that this is a Form, not a being. It is called a being in a very ancient meaning of that word or concept. You can phone the police, but if you do so you will speak to an officer, who might be a different person each time you phone. All you care about usually is that it is the police. On occasions you might care which person it is. There are times when we mean ‘God’ in a similar general sense. But this can be confused with the other sense where God means the Father.