The God
Chapter Eighteen
The Holy Spirit: Part two
1 Corinthians 2:11: For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.
Just as the thoughts of man's spirit are not separated or distinct from man, neither are the thoughts of God’s Spirit separate or distinct from God. Just as the spirit in man is the very manifestation of man's thoughts and actions, so the Spirit of God is the very manifestation of what God thinks, does and virtually is. Just as man has spirit which is not a separate or distinct person from himself, so the Father, as the one and only God, has Spirit which is not a separate or distinct person from Himself.
The scriptures show God is able to distribute His Spirit throughout the universe. It is by His Spirit the universe is sustained. This can be analogized to the sun distributing its light and heat through millions of miles. The light and heat are not the sun but are a manifestation of what the sun is. God’s Spirit is a manifestation of what God is and is distributed throughout the universe and is expressed in thousands of ways including the various personifications found in scripture. It is through His Spirit that Mary became impregnated with Jesus. Let’s look at what the angel told Mary as recorded by Luke.
Luke 1:35: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.
Is the angel distinguishing between a person called the Holy Spirit and the power of the Most High? Scripture clearly identifies the Most High as the Father. So we know it is through the power of the Father Mary will be impregnated. The word “The” before Spirit is not in the Greek of Luke 1:35. The angel is telling Mary Holy Spirit will come upon her. Trinitarians believe the Father used the distinction of God called the Holy Spirit to incarnate Jesus. It is sometimes said that if the Holy Spirit is a person, then the Holy Spirit was the Father of Jesus and not God the Father. The very language of this passage should tell us that Holy Spirit and the power of the Most High are one and the same. Holy Spirit proceeds from the Father as power and word and not as a person distinct from the Father. Therefore, God the Father is the Father of Jesus, not through the action of a person called the Holy Spirit, but through the action of His power and word which is Holy Spirit.
Jesus told the disciples to stay in
Luke 24:49: I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.
The Spirit of God equates with the presence of God which is seen to be everywhere. David equates God’s Spirit and presence with God Himself and not some person that proceeds from God.
Psalm 139:7: Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me,
Spirit is regularly seen in scripture to signify power, mind and presence. In Luke 1:17, John the Baptist is seen as coming in the spirit and power of Elijah. No one would conclude the spirit of Elijah was a person. Paul wrote to Timothy that God has given us a spirit of power, love and sound mindedness (1 Timothy 1:7). These are all attributes of God’s Spirit with no hint of them coming from and through a third person of a Trinity. Paul said this to the Romans:
Romans 8:9: You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.
Here it is indicated that the Spirit of God is the power whereby one can control the sinful nature. It is equated with having the Spirit of Christ. As covered in a previous chapter, the Father gave Jesus a full measure of His Spirit so Jesus could exercise control over temptation. We have access to the Spirit of the Father just as Christ did. Christ made such access available through His death, resurrection and ascension to the Father from whom He sent the Spirit beginning with the Day of Pentecost as recorded in Acts chapter two.
The Apostles greetings to the Churches are always sent from two persons, the Father and the Son. Never is the Holy Spirit included in such greetings. If God is a Trinity of Father, Son and Spirit, why is the Spirit never included in these greetings? Worship is seen as directed to both the Father and the Son in Scripture but never to the Spirit. Trinitarians will say Scripture does direct worship to the Spirit because God is Father, Son and Spirit so when you worship God you worship the Spirit. This approach assumes the Trinity to be valid and is a case of assuming the thing to be proved, which is a dangerous way to argue anything.
Paul’s benediction at the end of his second letter to the Corinthians is often seen as supporting the Trinitarian concept of God. Here Jesus, God (The Father) and the Holy Spirit are simultaneously mentioned. It is questioned how there can be fellowship of the Holy Spirit if the Holy Spirit is not a person.
2 Corinthians 13:14: May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.
Trinitarians believe this passage identifies God as being the three distinctions of Father, Son and Spirit. Paul’s use of the word God is seen as Paul referring to the Father. Paul does use the word God to mean the Father throughout his writings as context will clearly reveal. Paul frequently uses the phrase “God the Father” in contrast to Jesus as Lord. Nowhere, however, does Paul, or any other NT author, use the phrase God the Son or God the Spirit. Paul’s frequent use of “God the Father” and total lack of using the phrase God the Son or God the Spirit should tell us who it was Paul believed God to be.
The scriptures often speak of the Spirit of God or the Spirit of Christ. If the Spirit is a distinction in a presumed Godhead of three co-eternal, co-equal and consubstantial persons, how can the Spirit be of God and of Christ? Trinitarians will argue that all three persons of the “Godhead” dwell in each other thus allowing for the Spirit to be of the Father and of the Son. There is no Scriptural hint, however, of the Father and Son dwelling in the Spirit which would have to be the case if there is a mutual indwelling of Father, Son and Spirit. Nowhere will you find God or Christ being of the Spirit. Scripture clearly shows the Spirit proceeds from the Father who shares it with the Son who in turn shares it with us.
Scripture records that when the disciples would have to appear before government officials, Jesus told them they would be given the words to say. A comparison of the three accounts of what Jesus said gives evidence to the Spirit proceeding from the Father through the Son and into the disciples.
Matthew 10:20: For it will not be you speaking, but the Spirit of your Father speaking through you.
Luke 21:15: For I (Christ) will give you words and wisdom that none of your adversaries will be able to resist or contradict.
Mark 13:11: Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit.
The very language of Scripture shows the Spirit acting in ways not coherent with seeing the Spirit as a distinct identity in a Trinitarian union of Father, Son and Spirit. Scripture shows the Spirit to be God’s influence upon our lives and yet an influence that can be mitigated by our human ability to exercise free choice. The Spirit can be quenched and fanned into flame. Paul shows the Spirit to be dynamics of power, love and self-discipline. Scripture consistently shows the Spirit of God to be dynamics of mind and power.
1 Thessalonians 5:19: Do not quench the Spirit (RSV).
2 Timothy 6-7: For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.
The Spirit of God is the power and mind of God in action. In Isaiah 40:13 the prophet says, “Who hath directed the spirit (Hebrew: ruah) of the Lord (YHWH), or being his counselor hath taught him” (KJV)? Apostle Paul quotes this passage when he says, “For who hath known the mind of the Lord? Or who hath been his counselor?" (Romans 11:34). In the Septuagint, the Greek word nous is used to translate the Hebrew ruah in Isaiah 40:13. This word means the faculty of intellect, perceiving, understanding, feeling, judging, determining and so forth. Paul is quoting the Septuagint. It is apparent the Septuagint translators understood the Spirit to be the mind of God and rendered ruah as nous which is defined as dynamics of cognitive function.
Spirit is power and cognitive function. In the case of God it is supreme power and cognitive function. To the extent we embrace the dynamics of God’s Spirit is the extent to which we represent the will and purpose of God in our lives. Jesus was the perfect representation of the dynamics that characterize the Spirit of God. The Father gave Jesus a full measure of His Spirit. This enabled Jesus to be in perfect harmony with the will and purpose of the Father. In His glorified state, Jesus is in such perfect unity with the Father who is Spirit that Paul spoke of Jesus as being Spirit.
2 Corinthians 3:17: Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.
Jesus perfectly reflects the Spirit of the Father. We also can reflect the Spirit of the Father by embracing and exercising the dynamics of the Spirit of God as Jesus did. This is what it means to be transformed by the Spirit.
GREEK NOUNS AND PRONOUNS:
Readers of the NT often see the pronouns “he” and “his” used in association with the Spirit as indicating the Spirit is a person. In the Greek language, nouns have what is called gender where some nouns are considered masculine, some feminine and some neuter. For example, the Greek for the word sword is in the feminine gender. The Greek for wall is masculine, for door feminine, and for floor neuter. In Greek, male and female gender designations are applied to persons, places and things. The neuter gender is generally applied to things such as objects, forces, abstractions and so forth but can be found in association with persons and places. Neuter nouns can also be given personification.
The Greek language also has three kinds of pronouns associated with these genders. When a pronoun appears with a noun having a masculine, feminine or neuter gender, the pronoun must match the gender designation of the noun. For example, a masculine noun takes a masculine pronoun such as “he,” “who,” “whom,” or “his.” A neuter noun takes a neuter pronoun such as “it,” “itself,” or “which.” The Greek pneuma, translated Spirit in the NT, is neuter and takes the pronoun “it” or “which.” Translators of the NT Greek to English often use a masculine pronoun to identify the Spirit (pneuma) and thus abandon the grammatical requirements of the Greek language. A good example of this is found in the book so Acts.
Acts 5:22: We are witnesses of these things, and so is the Holy Spirit, whom (Greek “o”) God has given to those who obey him.
In this passage the phrase “Holy Spirit” is neuter. The Greek pronoun “o” is translated “whom” but should be translated “which” in order to be consistent with Greek grammar requirements. If you look at Acts 5.32, in a Greek interlinear translation where Greek words are translated into their equivalent English words you will find “o” translated as “which.” In interlinear translations the translator must adhere to the grammar requirements of the language. Use of masculine pronouns in association with the grammatically neuter “Spirit” is misleading and unwarranted. It gives the false impression that the Greek language is showing the Spirit to be a person which the language is not doing.
The use of gender in the Greek language does not establish the meaning of a noun. Meaning of a noun must be established by other knowledge associated with the noun. This being said, it is instructive that the neuter gender in Greek applies only to things such as objects, forces, abstractions and so forth. It is not used in association with persons. This alone places into serious question the concept of the Spirit being a person.
As already discussed, the Spirit is defined as power and cognitive function which proceeds from God the Father. This is how the Spirit is identified in both the Old and New Testaments. Scripture clearly shows all things are created and sustained by and through the Spirit of God. God and Spirit are so closely associated that God is actually called Spirit. Because Jesus had a full measure of the Father’s Spirit, He also is described as Spirit in Scripture.
Scriptural passages in John, chapters fourteen and fifteen are often offered as evidence the Holy Spirit is a person and not just the manifestation of the mind and power of God. In these passages Jesus tells the disciples that He would send them another Counselor (Greek: parakletos) who is identified as the Holy Spirit. Since the Counselor, as the Holy Spirit, is referred to as he, him and whom, it is believed the Holy Spirit is a person.
John 14: 16-17: And I will ask the Father, and he will give you another Counselor (Comforter in KJV, Helper in NKJV) to be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you (NIV).
John 14:26: But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.
John 15:26: "When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me.
John 16:7-8: But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment.
John 16:13-15: But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you. All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you.
The Greek parakletos is of masculine gender and, therefore, requires a masculine pronoun. It is grammatically necessary to use the pronouns him, he, his and whom in these passages. However, just as the neuter gendered Greek pneuma does not establish the personhood or non-personhood of Spirit, neither does the masculine gendered parakletos establish the person or non-personhood of Counselor. As stated above, the Greek masculine gender is associated with persons, places and things. When this gender is associated with a noun, it doesn’t by itself tell you what the noun means. That must be determined by other information.
In the passages cited above, the Counselor is identified as the Holy Spirit and the Spirit of Truth. It is the masculine gendered parakletos that is being discussed and so using the personal pronouns of he, him and whom in association with the Spirit is perfectly legitimate as Spirit relates to parakletos. Even in John 16:13-15, were Jesus speaks of the Spirit of truth, He is still talking about the parakletos and therefore the use of the Greek pronoun ekeinos, he and his, is appropriate. Some insist that the word Spirit is being modified by the pronoun ekeinos and thus shows personhood. This is simply not the case as this is a masculine pronoun and would not be applied to a neuter noun.
In view of the dynamics associated with gender in the Greek language and the fact that gender does not establish the meaning of a noun, a personhood for the Holy Spirit cannot be established on the basis of grammar. This is acknowledged by Greek scholars. It is further pointed out that in John 15:26, the Counselor is seen as going out from the Father (proceeding from the Father in the KJV). According to Trinitarian theology, the Holy Spirit is distinct from the Father in the Trinitarian Godhead. If this is the case, why is it seen as proceeding from the Father? The answer is that the Father is the one and only Supreme God who alone has intrinsic Spirit of mind and power and this Spirit flows from the Father to all of His creation.
Throughout the Scriptures the Son is spoken of as of God, the Spirit is spoken of as of God but nowhere is the Father spoken of as of God. The Father is never spoken of as of God because the Father is God and the Son and Spirit are not this God but of this God. The Son is seen as of the Father in being directly begotten by the Father and the Spirit is seen as of the Father as the Father's power, thought, emotion, creativity and all other personal attributes manifested by the Father’s Spirit. The Spirit of God is virtually what God is just as the spirit in man is virtually what man is. In neither case does Spirit exist as its own person in distinction from the person to which it is associated.
Summary of the material presented in this series of essays on the God Of Jesus
The Biblical Scriptures provide us with a clear understanding that God is a Unitarian God and not a Trinitarian God of Father, Son and Spirit. Jesus, Paul, Peter, John and other authors of Scripture clearly identify the Father as the one and only God. In the Old Testament, God is seen as YHWH, the self existent one and is identified as Father some fifteen times. Scripture identifies Jesus as the promised Messiah to
The Spirit is of the Father. It is not a distinction of a Triune God where it is co-equal and con-substantial with the Father and the Son. The Spirit of God the Father is the power and creative activity of God the Father. It is manifested throughout the universe. It is manifest in the Son and in you and me. While the Spirit is at times seen as personified in Scripture, it is not a person or distinction of God. It simply is the power of God the Father.
The word of God is not a person called the Son but is the virtual speech of the Father. It is the Father’s expressed thought, will and purpose which is manifested through the power of His Spirit. When Apostle John writes that the word became flesh in the person of Jesus, John is saying the word of the Father was manifested in the conception of Jesus through the Father’s Spirit. Because of what Jesus accomplished in becoming the savior of the human race, God the Father elevated Jesus to His right hand and gave Him great power, authority and glory.
Trinitarian Theology teaches all humanity is centered in the Trinity and it is through participation in the Trinity we have a relationship with God. The Greek word perichoresis is used to describe a mutual indwelling of Father, Son, and Spirit wherein the human creation participates. Christ, however, focused on having a relationship with the Father. Jesus gives no hint of the Father being a distinction of a Triune God wherein He and the Spirit exist as co-equal hypostasis. Jesus identifies the Father as the one and only God. Through His death and resurrection, Jesus facilitated reconciliation with the Father. Scripture teaches we become adopted sons of the Father.
Jesus constantly directs attention to the Father in His teachings. Jesus taught that by honoring Him we honor the Father. While the scriptures show Jesus as being worshiped and at times prayed to, we find Jesus directing worship and prayer to the Father (Matthew 6:6, John 4:23). While we pray to the Father in the name of Jesus, we still pray to the Father. This says a lot about who the one and only God is and where our relational focus should be.
The concept of perichoresis can be used to define our relationship with the Father. Jesus spoke of His being in the Father and the Father in Him and of our being in the Father and the Father being in us. All this is seen as accomplished through the Spirit of the Father which proceeds from the Father through Christ and to us. This does not, however, show Jesus to be God as the Father is God or the Spirit to be a hypostasis of the one God. The mutual indwelling between the Father and the Son has to do with being one in spirit, not one in Being. Their oneness in spirit does not mean they are one in Being. We can participate in the mutual indwelling in Spirit of Father and Son as Scripture shows. This does not make us ontologically one with the Father nor does it make us one in Being with the Son. The indwelling passages found in Scripture all have to do with spiritual dynamics of singleness of mind, though and will and not singleness of Being.
Because Jesus is seen as being worshiped in NT scriptures, It is believed Jesus must be God as the Father is God because it is believed monotheism prohibits worship of any other entity. It is believed the first century monotheistic Jewish Christians could not have worshiped Jesus if they didn't believe Him to be the one and only God. It is believed the Hebrew Shema not only recognized God as the one and only God but as the only Being who could be worshiped as God.
It is true that worship can only be directed to one Being as Supreme, Most High Creator God. No one else can be worshiped as this God because there is no other such God. When Jesus said the Father is the only true God, He meant the Father is the Supreme, Most High Creator God who is above all other gods.
It is not true, however, that worship cannot be directed to others commensurate with who they are. Such worship would not be in violation of the strict monotheism represented by the Shema. The Shema requires recognition and worship of the single, undifferentiated Being named YHWH. The monotheism represented in the Shema would only be violated if someone were to worship someone other than YHWH as the one true God. Since Jesus never claimed to be YHWH, the worship of Jesus was not considered a violation of the Shema. Jesus was worshiped commensurate with Him being the promised Messiah and resurrected Son of YHWH, the one and only God.
Worship is an act of respect and reverence toward one having authority, power, and a certain status. In the Hebrew Scriptures we find worship being directed not only to God but to men of position and power. The Hebrew word commonly used in the OT for worship is hithpael which means to prostrate one self. It was a way of doing homage to a superior. While this word is primarily seen in association with the worship of God in the OT, it is also seen in association with the worship of Kings and others. We see David prostrating himself before King Saul and the Israelites doing hithpael to both God and King David.
1 Samuel 24:8: Then David went out of the cave and called out to Saul, "My lord the king!" When Saul looked behind him, David bowed down and prostrated (hithpael) himself with his face to the ground.
1 Chronicles 29:20: Then David said to the whole assembly, "Praise the LORD your God." So they all praised the LORD, the God of their fathers; they bowed low and fell prostrate before the LORD and the king.
We find Bathsheba doing hithpael to David. Ruth did hithpael to Boaz. The Shunammite women, whose son the prophet Elisha raised from the dead, did hithpael to Elisha. We find dozens of such occurrences in OT Scripture. Worship in scripture is not something limited to God. Worship can be directed to others commensurate with their level of qualification for such worship.
In the Greek Scriptures we see the word proskuneo translated “worship.” This word is equivalent to the Hebrew hithpael in meaning and is used almost exclusively in association with the worship of God and Jesus but is also seen in Revelation 3:9 as applied to members of the church at
Revelation 3:9: Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship (proskuneo) before thy feet, and to know that I have loved thee (KJV).
The Father is the only one worthy of being worshiped as the Supreme, Most High God because the scriptures show Him to be the one and only Supreme God. Jesus is worthy of worship because of His status as the only begotten Son of the one and only Supreme God who has glorified Him. Our worship of the Father and Jesus is a response to who they are. Our worship of them is commensurate with who they are. We worship the Father as the one and only self existent Eternal Creator God. We worship the Son as the anointed of this stand alone Supreme God. Because we worship Jesus doesn’t mean Jesus is the Supreme God. Jesus was worshiped by the Magi that came to
I Corinthians 8:6: Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.
1 Timothy 2:5: “For there is one God and one mediator between God and men, the man Christ Jesus.”
Some believe when Paul, in 1 Corinthians 8:6, says Jesus is the one Lord, Paul is identifying Jesus as the LORD of the Shema since the Shema says, "Hear, O Israel: the LORD (YHWH) our God, the LORD (YHWH) is one" It is believed Paul is reformulating the Shema to reveal the identity of the one God as being both the Father and the Son. Therefore, it is believed Jesus is identified with the LORD (YHWH) of the Shema. Those who take this position read 8:6 as, " There is but one YHWH the Father and one YHWH Jesus Christ."
This approach assumes the thing to be proved which is that Father and Son are equally YHWH. Paul clearly says the Father is the one God and Jesus is the one Lord. Jesus, as the one Lord, is clearly distinguished from the Father who is identified as the one God. Paul makes this distinction throughout his writings and clearly shows the Son to be not the Father's equal but to be subservient to the Father (I Corinthians: 11:3, 15:27-28). Both the Father and the Son are identified as Lord in Scripture. The Father is the one Supreme Creator LORD God (YHWH Elohim) while Jesus is Lord Christ (The anointed of the Father).
During His ministry, Jesus consistently directed praise for what He did to His Father God. Jesus plainly said He could do nothing on His own. All that He did He did because God the Father enabled Him. God gave Jesus supernatural powers beyond anything given to any other human. While Scripture shows Jesus being worshiped, there is no evidence such worship directed to Jesus was directed to Him as the One and Only Most High God. Worship of Jesus as the One and Only God would have run totally contrary to the Shema which Jesus showed identified God as being one with no hint of such oneness being a tri-unity of Father, Son and Spirit (Mark 12:29-30, 32, 34). Jesus plainly said the Father was the one and only true God (John 5:44 and 17:3).
After His death, resurrection and ascension, Jesus had great power, authority and glory granted to Him by the Father. Within the context of who God the Father has made Jesus to be, Jesus is worthy of being worshiped as a Deity provided we remain cognizant of the fact the Father is the One and Only Most High Supreme Deity.
When we consider what Jesus accomplished on our behalf as the totally obedient and subservient agent of the one and only Most High God and how His God and Father elevated Him to high status because of what He accomplished, it should be apparent Jesus is worthy of great worship as our glorified Savior and Lord. This does not in any way compromise the monotheism of Scripture which is based on exclusive worship of YHWH as the one and only Supreme Deity who is over all reality including the reality that is Christ Jesus. Worship of the Son is not equal to worship of YHWH. Therefore, Scriptural monotheism is not undermined.
I have presented a number of straightforward quotes from Jesus, Paul, John and other Scriptural authors who identify the Father as the One and Only Supreme God. I believe it is clear scriptures such as these that must define our understanding of who God is in relation to who Jesus is. Scriptures that appear on the surface to say something different as to the relationship between God and Christ must be examined in light of the clear and concise Scriptures that show there to be one Unitarian, undifferentiated God who is the Father. Such scriptures present straightforward, unambiguous evidence showing the Father to be the one and only Most High God.
We have examined dozens of Scriptural passages that on the surface appear to say Jesus is God as God is God and are used by Trinitarian theologians to support the Trinitarian concept of God. Upon careful examination of these Scriptural passages, I believe I have shown them to not offer clear evidence of Jesus being God as God is God and in many cases providing strong evidence Jesus is not God as God is God.
It is important we base our understanding of the relationship between the Father and Christ on Scriptural passages that clearly reveal the Father to be the one and only Most High, Supreme Creator God. To substitute such Scriptural passages with ones that on the surface appear to say Jesus is this same one and only God is to create serious cognitive dissonance and serious questions as to the consistency of the Biblical Scriptures.
I know the Trinitarian concept of God is entrenched in the Christian consciousness. I know what I have written here runs contrary to what is believed by the majority of Christian theologians, ministers and members of the Christian community. Many will see my conclusions as revisionary, radical and heretical. I only ask that readers carefully and objectively consider the evidence. The Christian community has been shown to be wrong before on major issues. For centuries the leadership of the Christian Church believed and taught the sun revolved around the earth and used certain Scriptures to support this belief. When evidence was presented that the earth revolves around the sun, such evidence was denounced by Church leadership and those advancing such evidence where condemned. It took a considerable amount of time for the Church to embrace the evidence that the earth does indeed revolve around the sun.
I ask readers of the material I have presented to objectively and carefully examine the evidence. Be careful to evaluate what has been presented within the context of the whole of Scripture. If it can be demonstrated with solid evidence that the straightforward Scriptures I have presented identifying the Father as the one and only Supreme, Most High God can be made to fit into a Trinitarian definition of God, I will be happy to examine such evidence. I only ask that responses to what I have written be constructive and evidence based and not just emotional reactions to the material presented. I can be reached at www.theoperspectives.com