General Conference Bulletin from December 1985

This post contains a powerful and deep subject matter. I’m not sure if Professor Prescott wrote it or Ellen White did. It comes from the Ellen White Estate CD under the Words of the Advent Pioneers. Maybe you can tell which person wrote it. Possibly Ellen White wrote it to be read and Elder Prescott gave the reading.

Deep! Very deep! What an experience this reading speaks of! I’m almost afraid we have missed the first waves of the coming Latter Rain! If this is what the Latter Rain will consist of, I hope I get up to speed quickly. I have highlighted in red some statements that show Christ and His Spirit is the Holy Spirit/Holy Ghost. If we fail to understand the truth of the Godhead, its highly possible that we could miss the fullness of the gospel yet to come. One thing I feel sure of, that is that the message from Pastor Morris Venden during the last 40 years of the past century prepared the way for the experience described below. Knowing God and knowing Jesus is the foundation for the powerful baptism of the Spirit in the true, biblically-based revival still in our future. By knowing Jesus from the scripture we can be sure of the Spirit that comes in power later. If we don’t know the Jesus in the Law and the testimony, then we will accept the many wrong spirits that claim to be the true Spirit. Jesus full of grace and truth is the Spirit of truth and Comforter that we can be sure is from God and not Satan. The Jesus from The Desire of Ages is full of truth and comfort. Now let’s see where Christ’s indwelling us takes us! So, without further adieu...

CHRIST AND THE HOLY SPIRIT

E. G. White

Reading for Friday, December 27, 1895.

CHRIST is the central thought of the gospel; for it is “the gospel of God . . . concerning his Son Jesus Christ our Lord.” An indwelling Christ is the power and life of the gospel. “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation.” “We preach Christ crucified: . . . Christ the power of God.” “And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness.” And Christ said, “Abide in me and I in you; . . . for without me ye can do nothing.” And just as he was departing from his disciples in his bodily presence, he made this promise, “Lo, I am with you alway, even unto the end of the world.” {December 27, 1895 LTNe, GCB 631.1}

It seems very important that we should understand God’s plan for us in this idea of an indwelling Saviour, that we may be able to cooperate more intelligently with God in his plan and work, and that we may be able to realize more fully the greatness of the blessing which is bestowed upon us in the gift of Jesus Christ. {December 27, 1895 LTNe, GCB 631.2}

“I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.” This was Christ’s word to his disciples just before he departed from the world. He was going away, but there would be another Comforter that would abide with them forever, “even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” In the preceding verse is recorded this promise: “I will love him, and will manifest myself to him.” Not simply some power and life, not something else, but he would manifest himself unto them. Then Judas made the inquiry, “How is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” “These things I have spoken unto you, being yet present with you [or abiding with you]. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”   {December 27, 1895 LTNe, GCB 631.3}

The special thought to which attention is called in this reading is the idea that an indwelling Christ is the life and power of the gospel, and the life and power of our experience in the gospel. To many minds this is simply a theoretical idea, something that is talked about; but to have Jesus Christ abiding in us and dwelling in us as our life and power, as our wisdom, as our righteousness, as our all and in all, is an experience which many do not enter into; but the Scriptures teach distinctly that our hope is in this experience. The gospel is set forth as being Christ in you, the hope of glory. Paul’s experience in the gospel was this: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” There is no success in the Christian life outside of this experience; this is the secret of piety; this is the mystery of godliness, and this experience has been made possible for us by the life and work, the death and the resurrection of Jesus Christ in the flesh. Christ’s work for us was not completed when he was here. He lived his life in the flesh, was crucified, was raised from the dead, and ascended on high, in order that he may live that same life in us; in order that the example which he set before us in his own life might become an experience in our lives. But when he went away he did not leave us, he did not give up his work for us. It was expedient that he should go away, “for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you,” and the work which was wrought in Christ in the flesh during his earthly career, is the very work which he desires, by the power of the Holy Spirit, to work in us during our earthly career. Christ thus completely identified himself with our flesh when he was here, and thus connected himself with our humanity, that he might identify himself with each one of us, and might live in us and work in us to the glory of his name. {December 27, 1895 LTNe, GCB 631.4}

It may help us to understand this if we know something of Christ’s experience in the flesh, because he was our example, and what God wrought in him, he desires to work in us through Christ. He came, and submitted himself to God’s mind and will and working in the flesh, in order to set an example, and open the way to the possibility of the same thing in us. We do not live up to the privileges God has provided for us. We take too narrow a view of his plan concerning us. We have become so accustomed to the great power of sin, and to the conquest of sin over us, that we are not fully awake to the great power of Christ, and his conquest over sin. While we are made to realize the power of sin, we are to believe also in the power of Christ to give us the victory over sin. We should believe because of what God has done for us in Christ, and what he purposes to do for us in Christ; because the work of Christ was not simply to do something for us back there, but that he should be able to give himself to us here, and to live in us here, and to work in us here. {December 27, 1895 LTNe, GCB 631.5}

It is true that when Christ was here, he could have wrought works in his own power which we cannot do, but it is also true that he did not work his works in his own power, but became wholly an example unto us in allowing God’s power through the Spirit to rest upon him, and to work through him. {December 27, 1895 LTNe, GCB 632.1}

This is the testimony which Nicodemus bore to the work of Christ: “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.” Christ, referring to the works which he had wrought, presents it in this way: “Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father and the Father in me.” Christ’s life was simply the life of the indwelling Father, not his own; the works that he wrought were not his own works, but the works of the Father that dwelt in him. “The Father that dwelleth in me, he doeth the works.” {December 27, 1895 LTNe, GCB 632.2}

In Peter’s talk to Cornelius and his company, he told them “how God anointed Jesus of Nazareth with the Holy Ghost and with power; who went about doing good, and healing all that were oppressed with the devil; for God was with him.” These are the works that he did; for God was with him. Nicodemus said, “We know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him;” and Christ himself said, “The Father that dwelleth in me, he doeth the works.” God was with him as his indwelling life and power. How this experience was accomplished is made plain by the scripture, “For he whom God has sent speaketh the words of God; for God giveth not the Spirit by measure unto him.” The Spirit was not given by measure; it was the fulness of the indwelling Father. “For it pleased the Father that in him should all fulness dwell.” “For in him dwelleth all the fulness of the Godhead bodily. That is to say, God was in Christ, working in him, reconciling the world unto himself, and he dwelt in him in his fulness by giving the Spirit to him without measure. That was the Father dwelling in him, and the Father dwelling in him was the working power in him. Not that Christ had no power of himself, and could not have worked himself, but we must keep before our minds continually that Christ voluntarily took a position that his own character did not require him to take, in order to help us out of the position that we are in, where we cannot help ourselves. He consented to this experience of living wholly by the life of another, keeping his own self in abeyance, in order that another’s self might appear in him, to be an example for us, and further, in order that this experience might be possible for us. There is a wonderful mystery about the incarnation of Christ, that his experience in the flesh should be our experience in the flesh by his dwelling in us. And when he came to identify himself with flesh, and to dwell in flesh, it was not simply to dwell in flesh in Galilee, but everywhere where flesh would submit itself to his indwelling. This is why Christ identifies himself so closely with his followers, because it is he himself in his followers. This is not to be regarded as a shadowy experience, beyond our daily life. This is to be our daily life, and we are to rise above the idea that the power to live is in ourselves, and that we have to depend upon our own might. To set forth the example of Christ without the power of Christ is of little avail. God has not left us simply with Christ’s life before us as an example, but Christ came in the flesh, came to live the life of righteousness, identifying himself with human flesh, in order that he might through all time identify himself completely with his followers, and that he might live in them, to be life and power and wisdom and righteousness to them. The life that Christ lived in Judea is the life which we are to lay hold of by faith in the promises of God. {December 27, 1895 LTNe, GCB 632.3}

Now the giving of the Holy Spirit is the giving of Christ, and the presence of the Holy Spirit is the presence of Christ in us, and the power of the Holy Spirit is the power of Christ in us, and the indwelling of the Holy Spirit is the indwelling of Christ in us, for the Holy Spirit is Christ’s actual representative. {December 27, 1895 LTNe, GCB 632.4}

Let us read of the promises of the giving of the Holy Spirit and their fulfillment, that we may see what it means to us. “And behold, I send the promise of my Father upon you: but tarry ye in Jerusalem until ye be endued with [or clothed with] power from on high.” “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem and in Judea, and in Samaria, and unto the uttermost parts of the earth.” They were to be endued with, or clothed with, power from on high, and the promise is, “Ye shall receive power, after that the Holy Ghost is come upon you.” {December 27, 1895 LTNe, GCB 632.5}

Now observe how this works out in experience, “But put ye on [or be clothed with] the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” Be clothed with power from on high, and be clothed with Jesus Christ, who is the power of God. Paul in writing to the Ephesians, speaks of this power. “And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places.” What power was that? “For Christ hath also once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” In Ephesians we read about the exceeding greatness of the power by which Christ was raised from the dead, and here we learn what that mighty power was. He was quickened by the Spirit. {December 27, 1895 LTNe, GCB 633.1}

So we read again in the Epistle to the Romans: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal [death-doomed] bodies, by his Spirit that dwelleth in you.” That is, Christ was made alive by the power of the Spirit; we are to be made alive by the power of the Spirit; and then that same Spirit by whose power Jesus Christ was raised from the dead, and by whose power we are made alive from the dead, dwells in us with the same life-giving power. That is God dwelling in us by his own representative, the Holy Spirit. That is, the indwelling Saviour, and the measure of his mighty power, is shown by the power that raised him from the dead. {December 27, 1895 LTNe, GCB 633.2}

So Paul writes further in his Epistle to the Ephesians: “Now unto him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us.” What was the power that worked in Christ? - God anointed him with the Holy Ghost, and the indwelling Father by his Holy Spirit was the power that wrought in him. What is the power that is to work in us? - It is the power of the same Spirit of Christ which works in us. But Christ is the power of God, and the indwelling Spirit is the representative of God dwelling in each one of us, not simply dwelling in flesh and being among us, but dwelling in flesh by being in us. If that power dwells in us, we have the victory over our enemies, for he that is for us is more than all they that can be against us. Let us grasp the thought that Christ does dwell in our hearts by the Holy Spirit; that the Holy Spirit, the other Comforter, is with us to abide with us.   {December 27, 1895 LTNe, GCB 633.3}

Again we read: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” It was God who wrought in Christ by his Holy Spirit. By Christ’s work for us, he made it possible for that Spirit to be poured out on us, that God in Christ by the gift of the Holy Spirit should work in us by his own mighty power, exactly as he worked in Christ. Yet we are told that we are to work out our own salvation, because his mighty power is always with us with our consent. Not that we are to use the power. The power is to use us, but the power does not mold us contrary to our will. The power is God’s; the responsibility is ours. God continually exalts the man whom he has made in his own image, by never over-riding his will in this matter. {December 27, 1895 LTNe, GCB 633.4}

Read again in the Epistle to the Colossians: “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labor, according to his working, which worketh in me mightily.” That is Christ in you, the hope of glory. The Holy Spirit is given to us to continue the work which Christ began when he was on earth. The Holy Spirit is the actual representative of Christ on earth, and as the actual representative of Christ, it dwells in us, and is the power of God through Christ to work out God’s plan concerning us. {December 27, 1895 LTNe, GCB 633.5}

You will see how clear this is made by further Scripture: “I am come in my Father’s name, and ye receive me not;” “I have manifested thy name to the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.” “I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them.” Christ came in his Father’s name to declare his name, and being one in whom was the name of God, was the complete representative of God in the world, and his work was to represent the character of God. “Behold I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice . . . for my name is in him.” “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” {December 27, 1895 LTNe, GCB 633.6}

All that it meant to have Christ come in his Father’s name, to manifest his Father’s name as one in whom the Father’s name was, it means to have the Holy Ghost come in Christ’s name, to declare his name, to manifest his name, to represent him; and just as Christ was on the earth as the representative of the Father, so the Holy Spirit is in the earth to represent Christ. In representing Christ it is representing God, because it is God in Christ, and because it is Christ’s will to do his Father’s will continually. It is not a separate interest, but the Holy Spirit comes to represent Christ and to do continually his work, which was to represent his Father. So the work to be done now is the same as the work then, - to bring the character of God back to the earth, and to show the character of God in human flesh; and that work is to go on in us that the character of God may be represented to the world in us by his indwelling Spirit, just as it was represented in Christ Jesus. And Christ’s work of giving himself, the sacrifice of himself for us, is going forward now, and in giving us the Holy Spirit continually, he is giving himself, because he says, “I will love him and will manifest myself to him.” “Yet a little while, and the world seeth me no more, but ye see me; because I live ye shall live also. In that day ye shall know that I am in the Father, and ye in me, and I in you.” That complete union by which we, and Christ, and the Father are brought into union of life is accomplished by the Spirit. The Spirit which is to be sent is the Spirit of truth, and it is the Spirit of life in Jesus Christ, and it is the Spirit of God. That is what binds God the Father and Christ his son and their followers together in one. It is more than can be done by that sort of persuasion which brings one mind into harmony with another; it is not merely agreement in sentiment, but union of life. And that union of life is by the power of the Holy Spirit. This was Christ’s prayer: “Neither pray I for these alone, but for them also, which shall believe on me through their word. That they may all be one, as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” And that is made possible by the interflow of life between them. So Christ was in the Father, and the Father in him by this interflow of life, and his desire is, “as thou, Father, art in me, and I in thee, that they also may be in us.”   {December 27, 1895 LTNe, GCB 634.1}

The testimony to the divinity of the character of Christ, to the work of Jesus Christ on earth, is in the lives of his followers. The convincing power of the Christian life is what is done for the followers of Jesus Christ, is what Christ does in his followers. That is what makes real to the world the claims of Christianity. Christ is the one who mediates between God and us. By his taking our human flesh and standing between humanity and divinity as a union of humanity and divinity, he becomes the way, the channel through which God dwells in us by his Holy Spirit. God dwells in Christ by his Holy Spirit, and Christ by taking humanity, connected humanity with divinity in himself, so that when we become connected with Christ, we become connected with a humanity in which dwells divinity. With this connection between us and Christ, that divine power can dwell in us. Christ came in the flesh in order that there might be divine power for us. When man sinned, he cut himself off from this power, but Christ’s work was to make it possible that that divine power might come again to him. {December 27, 1895 LTNe, GCB 634.2}

Do not be afraid of believing that Christ means exactly what he says, and that everything set forth in the Scriptures is for each one of us personally. It does not avail for us to see that Christ intended it for us, but it is necessary for us to grasp it as ours by living faith. When we see that it is God’s plan, we are to believe that it is so, rejoice and be glad, and give thanks that it is so, and grasp that very power and life by faith in the promises of God; and we are to submit ourselves to the power and work of God. This experience will take out of our lives all cheapness and commonness, all lightness and trifling. It will bring a new dignity into our lives, when we really believe that Jesus Christ actually lives in us and that it is his power that works in us to work out the character of God. That life means something. If we constantly look to him, then we may believe that it is God that is working in us, and so our lives may be to his glory in representing the character of Christ, and representing the character of God in Christ in the daily experience of our lives. The words which we speak will not be our own words, the works which we work will not be our own works. Jesus Christ will work in us, glorifying his own name continually. That is the work of the Holy Spirit as shown in the life of Jesus Christ. {December 27, 1895 LTNe, GCB 634.3} 

“What? know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?” “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” When the Spirit of God dwells in us, we are the temple of God, because it is God dwelling in us by his Spirit. “And ye are not your own.” Our bodies are not our own with which to express our own character, but our bodies are for the Holy Spirit to use with which to work out and express God’s character. “Ye are not your own.” The body is not ours to use; it is God’s to use by the Holy Spirit. {December 27, 1895 LTNe, GCB 635.1}

“And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people.” God wants to dwell in us. Shall we refuse him admittance, and set up idols in his place? “Thou shalt have no other gods before me.” “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” This is the same thing which is set forth by the prophet Isaiah: “For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive [to give new life to] the spirit of the humble, and to revive [to give new life to] the heart of the contrite ones.” It is God’s eternal purpose in Jesus Christ that this should be so. {December 27, 1895 LTNe, GCB 635.2}

But let us read the scripture further: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the spirit is life because of righteousness.” By reading that verse carefully, it becomes evident that the Spirit of God, the Spirit of Christ, and Christ are made identical. When the Spirit of God dwells in us, that is the Spirit of Christ, it is Christ himself in us. “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal [death-doomed] bodies by his Spirit that dwelleth in you.” As that Spirit gave life to Christ who was dead, so that Spirit coming upon us, will quicken us and give us new life, and raise us up to sit in heavenly places in Christ Jesus. “Therefore brethren [observe the conclusion], we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live.” That is to say, the Holy Spirit, Christ dwelling in us, is to be the power that overcomes these evil traits, these evil habits in us, and puts to death these deeds of the body. {December 27, 1895 LTNe, GCB 635.3}

The same thought is brought out in another scripture: “And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” God has given us his Spirit, and the power of Christ is to work in us. If we live after the flesh we shall surely die, but if we live after the Spirit, we shall put to death the deeds of the flesh; we shall live, but it is Christ living in us. {December 27, 1895 LTNe, GCB 635.4}

We are now in the time of the latter rain, and we are told to pray for the Spirit of God, for the power of the Spirit. This means the fulness of the indwelling Christ. The image of God, as shown in Jesus Christ, is to be perfected in those that are prepared for translation just before the second coming of Christ to receive his own, who bear fully his image. There must be at that time the fulness of the indwelling Christ, and Christ must be all and in all. He must be all there is in every one. There must be none of self. Is means the complete death of self, and the fulness of the indwelling Saviour. {December 27, 1895 LTNe, GCB 635.5}

We read this in another way: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up.” “Arise, shine; for thy light is come.” Who is our light? - Christ is our light. The glory of the Lord is risen upon us in the giving of his Spirit. That makes us a light that we may shine. We cannot rise and give light unless we have light. Christ is our light, and wherever he is, the people who sit in darkness will see great light. {December 27, 1895 LTNe, GCB 635.6}

As the Spirit of Christ comes upon us in this time of the latter rain, the people will see great light, because we will have the light of the Spirit of Christ. The experience we need is the power of the indwelling Christ. The Lord is not seeking for those who are merely wealthy, talented, or educated. God is seeking for those who are willing to be instruments in his hands, to show forth the power and glory of his name. He can take each company of believers and make them a power, if they will every one submit wholly to him. God will give us a power in our assemblies; he will make even the synagogue of Satan acknowledge that God is with us. When we are willing to take the humble position that it is all of Christ and none of self, when we are fully submitted to Christ that he may work in us, then he will manifest his power, and that is what he desires to do. Shall we, who believe in the power of God, allow the enemy to triumph over us? The enemy is working to hinder God’s work, to counteract what God has accomplished. Shall we allow him to triumph over us? {December 27, 1895 LTNe, GCB 635.7}

Jesus Christ is not dead. He is a living Saviour, and he desires to be an indwelling Saviour in every one of us, to show forth the praises and the glory of his name. God wants us to advance in the truth, that every one may see that there is something to this message besides simply a difference in theory; that it is the power of God that is working in truth; that this people are not simply a people who have a different theory, but that they are the people of God. That is what will win souls to the truth. Many people can see that the seventh day is the Sabbath, but there must be the power of God to win them to the truth. What we need is that same power, or we shall give up the truth. There is nothing but the power of God always working out the truth in us which is able to keep us. Having merely stepped out to obey the truth does not keep us in the love of God. Past experience will never answer for the present. We must continue day by day to have the experience of the power of God with us. That is the only thing which will keep us, but the power of Christ can do this, and that is the blessedness of the gospel. Let Jesus come into our hearts, by the indwelling of the Holy Spirit, taking complete control, bringing every thought into captivity, and then we shall glorify him continually.

W. W. PRESCOTT. {December 27, 1895 LTNe, GCB 636.1}

Jesus is everything

Jesus is everything to us. We need no third god of a trinity to get in His way.

Please hear this audio sermon from the link below. The speaker is Alex Ortega, a man well-versed in the Bible and the Spirit of Prophecy. His confidence comes from his intimate knowledge of the writings of Ellen White. He gives insights that come from statements that have been in our books, but have been either overlooked, misunderstood, or intentionally wrested from their true meaning. This man, Alex Ortega, in my opinion, is the greatest authority on Mrs. White's true intent with regard to Righteousness by faith by Jesus, and the Godhead. I somewhat apologize for the lack of video in Br. Ortega's presentation. But, I also know that Jesus will make clear everything hidden for those who earnestly seek His truth.

http://secondadventrevival.org/audio/2017/Alex%20Ortega%20072917%20The%20Vine%20and%20The%20Branches%207.mp3

The Holy Ghost purchased us with His own blood

“Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church…, which he hath purchased with his own blood.” (Acts 20:28). Who purchased the church with His own blood? God the Father? No. The third person of a trinity? Certainly not. Only Jesus purchased the church with His own blood, His own life, His own Spirit. Therefore, Jesus must be the Holy Ghost, the Holy Spirit. A mystery? Yes. Nevertheless the truth.

“And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.” (Rev. 5:6).

“The first man Adam was made a living soul; the last Adam was made a quickening Spirit.” (1Cor. 15:45).

Ellen White wrote to W.W. Prescott in 1894,

“We want that complete and perfect understanding which the Lord alone can give. It is not safe to catch the spirit from another. We want the Holy Spirit, which is Jesus Christ. If we commune with God, we shall have strength and grace and efficiency.” Letter 66, 1894, para. 18.

Jesus purchased our dead body with His own Blood, our mind with His own Life, our soul with His own Spirit. “The Spirit, and the water, and the blood: and these three [are] in one.” (1Jn. 5:8). The Spirit, and the blood and water, are the same. The blood and the water that flowed from His riven side visibly represented His expired life. His blood and water represented His Spirit, soul, and body—all His love to His Father—which He offered to our redemption.

“For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” (Lev. 17:11).

At such a cost He paid for our restoration to captivity under His Father. “Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” (1Cor. 6:19,20).

“And if he [the guilty] bring a lamb for a sin offering, he shall bring it a female without blemish. And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering. And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar: and he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.” (Lev. 4:32).

“And when Jesus had cried with a loud voice, He said, Father, into Thy hands I commend My Spirit: and having said thus, He gave up the ghost.” (Luke 23:46). Not only His blood, but His Spirit Jesus entrusted to His Father. Their Spirit is the eternal Spirit, the counsel of peace between Them both.

“But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.” (Rom. 8:9-11). Here we see that the Bible definition of the Spirit is the Spirit of God and the Spirit of Christ. The Father and Son incomprehensibly strong bond creates the Spirit, “the power of the Highest” (Luke 1:35). And every redeemed child takes part in all of Their fullness, filled with Their one Spirit.

“That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” (Eph. 3:16-19). Our wills surrendered to Their will, our hearts and minds opened to the influence of their hearts and minds, we can comprehend the things of God and His Spirit fills us with all of His fullness.

“That we should be to the praise of His glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.… And [the God of our Lord Jesus Christ, the Father of glory] hath put all things under His feet, and gave Him to be the head over all things to the church, which is His body, the fulness of Him that filleth all in all. And you hath He quickened, who were dead in trespasses and sins.” (Eph. 1:12-14,22-2:1).

“That in the ages to come He might shew the exceeding riches of His grace in His kindness toward us through Christ Jesus.” (Eph. 2:7). The promised holy Spirit of the Son is the only Begotten Himself. Christ represents Himself by His holy Spirit. The Spirit we sense in our spirit and that we know personally is from Christ. Jesus personally quickens our spirit by His Spirit from His Father.

“God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved).” (Eph. 2:4,5). Jesus only does the work that His Father has Him do; He can do nothing of Himself. Christ’s Spirit is motivated by His Father’s greater SPIRIT. The Father’s SPIRIT wills that we be saved, which Jesus happily joins with His own propitiating Spirit to make His Father’s will happen.

“Then said He, Lo, I come to do Thy will, O God.… By the which will we are sanctified through the offering of the body of Jesus Christ once for all.” (Heb. 10:9,10).

Who purchased the church with His own blood? Was it the third person of a trinity? God forbid. The third person never suffered anything; in fact, he caused all of the Son’s suffering. Only Jesus purchased the church with His own blood, His own life, His own Spirit. Jesus is the Holy Spirit. And Jesus has the Holy Spirit. He inhales the Spirit of heaven and oxygenates every soul of His earth-bound body.

“He answered them and said, The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within [or, ‘among’] you.” (Luke 17:20,21, margin). The kingdom of God is the Spirit of God through the Spirit of Christ.

Since the beginning Jesus was the word. And He still is the word when His Spirit comes into our hearts as the powerful word of God (see Hebrews 4:12). We don’t know how His word is Spirit and life; and we don’t need to know how it is. It doesn’t matter that we don’t know. He said that He is the word, and that the words He speaks are Spirit and life (see John 6:63). That He promised they are Spirit and life is all that matters. Holding His word close to our heart, and receiving the change it makes in our lives, is all that matters. Jesus is the church’s husband who washes us by the water of His word and breathes His Spirit of life into our hearts by His word. Thus we become living souls.

“Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” (John 3:5). “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” (1Pet. 1:23). Jesus said that the water represents His Spirit (see John 7:36,37). But, He also said that the religious leaders wouldn’t come to Him in His scriptures that they might have life. Through His Spirit Jesus lives in His words. That is to say, through His Spirit acting upon the intellect and faith of the one reading and studying the scriptures, Jesus gives them rest and peace; and thus new life is born from above.

“Christ also loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot.” (Eph. 5:25-27).

“Bless the Lord, O my soul, and all that is within me bless His holy name. …who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies.” (Ps. 103:1,4).

“So then if, while her husband [the devil] liveth, she be married to another Man, she shall be called an adulteress: but if her husband[the devil] be dead, she is free from that law; so that she is no adulteress, though she be married to another Man.

Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God.

For when we were in the flesh, the motions of sins, which were by [the devil’s eclipsing the Person behind] the law, did work in our members to bring forth fruit unto death.

But now we are delivered from [the devil’s hiding Christ in] the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.” (Rom. 7:3-6).

By making us unbelieving and atheistic we can find no life in the word of God. We can’t see the loving Saviour in every word written. We are full of dead works because we are full of serving empty letters. But, to help us see His loving Son, God sent Him for us to have and to hold (see 1Jn. 1:1). “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” (Rom. 8:3,4).

If we approach the Bible in search for our Saviour from sin, He will reveal Himself to our spirits. In Spirit He dwelt in the hearts of the people written of in the Old Testament. And His Spirit in the Bible fills the hearts of every needy soul who sees Him and loves to hear His words.

“If ye love Me, keep My commandments.

And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever;

Even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you.

I will not leave you comfortless: I will come to you.…

At that day ye shall know that I am in My Father, and ye in Me, and I in you.

He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him.

Judas saith unto Him, not Iscariot, Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world?

Jesus answered and said unto him, If a man love Me, he will keep My words: and My Father will love him, and We will come unto him, and make Our abode with him.” (John 14:15-18,20-23).

“Yet a little while, and the world seeth Me no more; but ye see Me: because I live, ye shall live also.… He that loveth Me not keepeth not My sayings: and the word which ye hear is not Mine, but the Father’s which sent Me.” (John 14:19,24).

Jesus is the Holy Spirit who purchased the church by His own blood.

The little One from the Almighty Father

“For unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Isa. 9:6).

The Son of God would inherit all the high titles and character of His Father. We see the Father through His beautiful Son. The Child of heaven was diffident and deferential when at all possible, yet always affable. “In every gentle and submissive way, Jesus tried to please those with whom He came in contact.” Desire of Ages, p. 85.

   

The Trinity has a big problem. It can’t see Jesus as the Father’s little One. In the Trinity the Son does not tug at the human heart because the Trinity doctrine says that the Son is not young and especially precious. Therefore, Trinitarianism is not redemptive. In the mind of the Trinitarian, Jesus cannot compare with youthful Isaac when Abraham laid him on the altar to be offered. The Trinity doesn’t let Jesus be young and innocent because Satan doesn’t want Jesus to have the attraction that comes naturally with youthful innocence. But, the devil lets all the other children of this sinful race to be adored and worshiped. “He magnified himself even to the Prince of the host, and by him the daily sacrifice was taken away and the place of His sanctuary was cast down.” (Dan. 8:11).

The Trinity doctrine says that Jesus is co-eternal, co-eval (or co-equal) with the Father. The “Son”, according to the Trinity doctrine, is a God who is not really a Son to God the Father, but who dishonestly plays the role of a Son. And the Father is not really a Father to the Son; but He is simply playing the role of Father. They pretend to be Father and Son. According to the Trinity doctrine, some time back in the past infinite eons three Gods volunteered to play the part of Father, Son, and Holy Ghost. The Trinity is eerie and ghostly and wicked. Our hearts can’t identify with the Triune gods to trust in them.

With the Trinity, there is no “dear Son” of our Father. Therefore, the Trinity cannot be biblical.

“…[the Father] hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.” (Col. 1:13). The Son is not precious to the Father, as human children are to their parents, and even as are the offspring of the animal kingdom. How can the Son be precious to a God who is only role-playing a Father’s part in a movie? Have you ever seen a mother lioness or house cat licking her cub’s furry head, its furry brow being pushed down over its big, cute eyes? That is a beautiful sight.

But the Trinity isn’t like that. There is no similar beautiful bond between the Father God and the Son God of the Trinity. They are co-eternal, meaning they are the same age. They are equals. They are not really a Son and His Father who begot Him. This subtlety destroys the redeeming attraction to fallen man. According to the Trinity doctrine, the Son didn’t come out from the Father’s person, as Eve came out of Adam. God the Father didn’t birth God the Son as 100 year old Abraham birthed Isaac. “This [Eleizer] shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.” (Gen. 15:4). Each of the Father and Son is not infinitely bound to each other as Adam and Eve became one flesh, and as Abraham and Isaac were bound by a tie that nothing, not even death, could break. The Trinity’s Gods don’t compare with the human experience in the least. They don’t appeal to our hearts, setting up the sinful human to yearn for such an eternal, self-sacrificing love. This lack of an infinite bond is a huge, real problem. 

The Trinity wars against Jesus’ revelation of the Godhead, that “My Father and I are one.” (John 8:51). This subtlest of falsehoods casts down the church―the armies of the God of Israel―and stamps upon them. “It waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.” (Dan. 8:10). Its preferred humanistic construct of gods destroys the truth of the Godhead. “Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.” (Rom. 1:25). “I will utter My judgments against them touching all their wickedness, who have forsaken Me, and have burned incense unto other gods, and worshipped the works of their own hands” (Jer. 1:16), “the queen of heaven” (Jer. 44:17). 

Christ’s comparison between earthly fathers and the heavenly Father was a waste of words if the Trinity were true:

“If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?” (Matt. 7:11).

“If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?” (Luke 11:13).

Or David’s comparisons of the earthly to the heavenly:

“Like as a father pitieth his children, so the LORD pitieth them that fear Him.” (Ps. 103:13).

“Lo, children are an heritage of the LORD: and the fruit of the womb is his reward….

Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.” (Ps. 127:3,5).

So, according to the Trinity doctrine, it didn’t please God the Father infinitely to give God the Son all the fullness of the Godhead. Yet, the Bible says that it did please God the Father to bestow everything to His beloved, only begotten Son. “For it pleased the Father that in Him should all fulness dwell.” (Col. 1:19).

The Trinity dogma declares that it didn’t cost the Father everything to give up His Son for our place in His infinite wrath of damnation. That doctrine of devils says that all the fullness was already God the Son’s from eternity past. The Trinity relationships may appear full of love, but that shallow love doesn’t rank with the bond between the true, biblical divine Father and His divine only-Begotten.

“And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle; and them that dwell in heaven.” (Rev. 13:5,6).

Nevertheless, look at how the Bible makes Abraham and Isaac to typify the Father and His Son.

“By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, of whom it was said, That in Isaac shall thy seed be called.” (Heb. 11:17,18).

“And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And He said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.” (Gen. 22:1,2).

What made Isaac so precious to Abraham? What made Isaac’s sacrifice so egregious? Wasn’t it that Abraham had to wait so long, yearning for a son before his precious son was begotten from him? Isaac was the only son Abraham could ever have. Isaac was a miracle child in Abraham’s old age; and, now years later there would never be another chance for a child who he could love. There would certainly not be another Isaac, who Abraham had already bonded with for many years, watching the beautiful bundle of life grow up into a young man, happy to be perfected by the love and godly training of his beloved father.

A Trinitarian friend of mine sometimes declares his joy that God chose the leadership form of a patriarchy, rather than a demanding, distant King, an equally demanding Prince, and a mysterious Spirit being. But, my friend daily wrestles with being able to trust in the Son. I believe my friend struggles during his long dark and emotionally distressful periods because, even though he knows the Bible, my friend still sees Jesus as another Father God, aloof and sitting greatly upon a throne, no differently than the Trinity God the Father and God the Spirit who my friend imagines sit stoically and sage-like upon their thrones. My friend sees three Kings, all high and out of reach, overseeing Their universal empire. Such an arrangement leaves the connotation that They all sit platonicly, condescendingly, immune to our pains and unwilling to make Themselves reachable. The Trinity infers that the Godhead are multi-billionaire neighbors in a gated, palatial community, who make house calls to one another, but who remain suspicious of being undermined and one-upped by the other two. To the Trinitarian the Godhead isn’t really a patriarchy at all; but, rather a Triumvirate. This is the psychology of the Trinity deception.

Jesus counseled His disciples, “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you.” (Matt. 20:25,26).

In other words, the kingdoms of this world sit as great men on their thrones, and the people are forced to bow in acquiescence, and not to even look at them, lest they be killed. But, it would not be so among the redeemed children of God, because it is not so with their heavenly Parents.

Hear the longing for the Son of God to again be in the bosom of His Father.

“And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was.” (John 17:5). We bow before a Father and Son who are infinitely intimately and affectionately bound. The Father wraps Himself around His Son in infinite love, and gives wrath upon everyone who doesn’t love His Son also.

“The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” (John 3:35,36). The Father has given all power to His Son. Giving with all the heart is the natural response of genuine―not platonic, role-played―love. Giving with all their hearts came from the love between Jonathan and David.

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“And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul…. Then Jonathan and David made a covenant, because he loved him as his own soul. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.” (1Sam. 18:1,3,4).

Prince Jonathan was not the only one precious to David. Jonathan’s father was as precious to David as his own father, King Saul, who was chasing David with an army to kill him.

“Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.

Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly.

And David answered and said, Behold the king’s spear! and let one of the young men come over and fetch it. The LORD render to every man His righteousness and His faithfulness: for the LORD delivered thee into my hand to day, but I would not stretch forth mine hand against the LORD’s anointed. And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation.” (1Sam. 26:20-24).

Because the Son of God was so willing to comply with His Father’s need of our redemption, at His baptism the Father gave His Son the greatest of all gifts.

“And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him.” (Matt. 3:16).

“Never before have the angels listened to such a prayer. They are eager to bear to their loved Commander a message of assurance and comfort. But no; the Father Himself will answer the petition of His Son. Direct from the throne issue the beams of His glory. The heavens are opened, and upon the Saviour’s head descends a dovelike form of purest light,―fit emblem of Him, the meek and lowly One.” Desire of Ages, p. 112.

   

“And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.” (John 1:32-34).

“For He whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him.” (John 3:34). That day of baptism, the Father anointed His Son with the Spirit without measure. The anointing came not from a third person of a Trinity, but, it was the life of God, the glory of God, a part of His “own self” (John 17:5). The dove-like form of purest glory came from the Father’s heart to kiss His Son, and was “a fit emblem” of not a third person of a Trinity, but of the meek and lowly One, His only begotten Son. And it was not only a fit “emblem” of Christ, but also an emblem of the meek and lowly “Father of spirits” (Heb. 12:9).

We have a precious Son, whose poured out blood was equally precious with His poured out soul. We have a Saviour like the year-old lamb that was brought into the Israelite homes for four days before the Passover, binding their hearts to it. We have a Son, the only begotten and chosen from the beginning, who is precious to His Father, and dwelling in His bosom. And by loving the Son, He sends us His precious own Spirit, the gift-dove from His own bosom, faith through the promise of His grace, His gift of faith and power to obey, a power that works by love and sanctifies the soul. All who receive the peace-giving “Spirit of [God’s only begotten] Son” (Gal. 4:6), are “born” (John 1:12) from the Son. His grace and love for His precious children gives us a resilience that enables us to rebound from difficulties and tragedies of this life, and a power that endures harsh persecution.

“And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.” (Rev. 5:5,6).

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you.” (1Pet. 1:18-20).

“If so be ye have tasted that the Lord is gracious.

To whom coming, as unto a living Stone, disallowed indeed of men, but chosen of God, and precious,

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner Stone, elect, precious: and he that believeth on Him shall not be confounded.

Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner.” (1Pet. 2:3-7).

“Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

According as His divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him that hath called us to glory and virtue:

Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” (2Pet. 1:1-4).

The Son God of the imperial Trinity never descended into hell for us because Satan has forbidden his people to be saved. And therefore the Trinity Son God can never stoop to uplift our burdened souls. Salvation through faith in the preciousness of the Father and Son can never be had by the imperial Trinitarians. All they can know is a lifeless three-in-one God of force. All they can have is a loveless, Christless, imperious religion that destroys its opposition without mercy. The Trinity leads people to persecute. They don’t have the source of all redemption and “all power” (Matt. 28:18)—that is, agape love from the precious Lamb and our love for Him, Christ our Passover.

The Trinity is not only a huge problem, but an infinite, subtle, oh so subtle one. The non-Trinitarian debate is not a war of semantics, but the Christian’s war against this wicked and diabolical obstacle of the world’s deliverance from the wicked one.

The Athanasian Creed

Whosoever will be saved, before all things it is necessary that he hold the catholic faith.  Which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.  And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance.

For there is one Person of the Father, another of the Son, and another of the Holy Spirit.  But the godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co-eternal.

Such as the Father is, such is the Son, and such is the Holy Spirit.  The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.  The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

The Father eternal, the Son eternal, and the Holy Spirit eternal.  And yet they are not three eternals, but one Eternal.

As also there are not three incomprehensibles, nor three uncreated, but one Uncreated, and one Incomprehensible.  So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty.  And yet they are not three almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Spirit is God.  And yet they are not three gods, but one God.

So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord.  And yet not three lords, but one Lord.

For as we are compelled by the Christian verity to acknowledge each Person by Himself to be both God and Lord, so we are also forbidden by the catholic religion to say that there are three gods or three lords.

The Father is made of none, neither created, nor begotten.  The Son is of the Father alone, not made, nor created, but begotten.  The Holy Spirit is of the Father, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits.

And in the Trinity none is before or after another; none is greater or less than another, but all three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

He therefore that will be saved must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ.  For the right faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance of the Father, begotten before the worlds; and man of the substance of his mother, born in the world; perfect God and perfect man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His godhead; and inferior to the Father, as touching His manhood; who, although He is God and man, yet he is not two, but one Christ; one, not by conversion of the godhead into flesh but by taking of the manhood into God; one altogether; not by confusion of substance, but by unity of person.  For as the rational soul and flesh is one man, so God and man is one Christ; who suffered for our salvation, descended into hell, rose again the third day from the dead.  He ascended into heaven, He sits at the right hand of the Father, God Almighty, from whence He will come to judge the quick and the dead.  At His coming all men will rise again with their bodies and shall give account for their own works.  And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.

This is the catholic faith, which except a man believe faithfully, he cannot be saved.

Athanasian Creed (with my edits)

Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance.

[I can’t accept all of this, this “whole” creed. And speaking of creed, Jesus said to “keep” His “commandments” (John 14:15), His “words” (vs. 23), His “sayings” (vs. 23). He and His Father also required for salvation the simple formula “that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day.” (John 6:40), “I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” (John 10:9)]

For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co-eternal.

[Biblically, the Holy Spirit is never called a person, or given any semblance of a being, such as the Father and Son are described. Their glory is equal, but the Son’s glory came from His Father (see John 17:5). They are not co-eval or –equal; the Father is greater and receives the greater worship, even from His Son (see Matthew 19:17; 23:9). And They are not co-eternal since the Father begot His Son.]

Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

[The Son was made comprehensible by the Voice being made flesh. He was made identifiable to us, although His voice was still incomprehensible to all who had not faith to recognize His voice, and hear His grace and truth. The Father is made comprehensible by His Son, and Their Holy Spirit is comprehensible by the Son, as well.]

The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one Eternal.

[Here the creed begins to complicate the simple gospel. “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in My name receiveth Me.” (Matt. 18:3-5). “Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Matt. 21:16).

As also there are not three incomprehensibles, nor three uncreated, but one Uncreated, and one Incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty. And yet they are not three almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Spirit is God.  And yet they are not three gods, but one God.

[More Babylonian mystery complicating…]

So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord.  And yet not three lords, but one Lord.

[The “holy Spirit” of God is not a person, is not to be prayed to, adored, or worshipped. The Holy Spirit never died for us, as the Son of God did, and as the Father suffered in empathy for His Son and made the heavy decision to keep us and lose His only begotten Son. The Holy Spirit never was tempted by Satan in all points, as was the Son. The Spirit comes to the creature with all the power of the Godhead. Even with Jesus, the Father’s Spirit is a gift. “For God giveth not the Spirit by measure unto Him.” (John 3:34). His Spirit is no less a “thing” than everything else the Son had by virtue of His Father’s giving. “The Father loveth the Son, and hath give all things into His hand.” (John 3:35).]

For as we are compelled by the Christian verity to acknowledge each Person by Himself to be both God and Lord, so we are also forbidden by the catholic religion to say that there are three gods or three lords.

[This creed and formula from the days of Arius resulted from the attempt to have the true, biblical one God and also to have the pagan polytheism. The Trinity was the blending of both the one true Godhead with the most popular false godhead. The Trinity was the rationalizing, or devising the means, for keeping the truth in one hand and also the world in the other. And just as Jehovah refused to dwell in a corrupt temple with Dagon, but caused that idol to be broken before Him, likewise, the true Father and Son Godhead cannot mix with the heathen trinities and other multi-god “heads”. To attempt to shuffle them together ends in the complicated mess of this creed, and to force everyone to vouch forit despite its incongruities. And covering the incongruities with the catch-all of “mystery”, “mysteries”, and “mysterious”, only adds to the ruse, and its fraudulent and suspicious nature.]

The Father is made of none, neither created, nor begotten.  The Son is of the Father alone, not made, nor created, but begotten.  The Holy Spirit is of the Father, neither made, nor created, nor begotten, but proceeding.

[This paragraph is the only whole part of the Athanasian creed that is true.]

So there is one Father, not three fathers; one Son, not three sons; one holy Spirit, not three holy spirits.

[Let us dispense with the complications. No one says that there are three Fathers, three Sons, three Spirits.]

And in the Trinity none is before or after another; none is greater or less than another, but all three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

[I reject this whole paragraph. “Godhead” (“theios”,  “theiotēs”, “theotēs”) biblically means an unspecified number of beings, and more accurately refers to the “divinity” of the Father (“theos”), from whose divinity the Son had the fullness of divinity corporeally. See Acts 17:29; Rom. 1:20; Col. 2:9]

He therefore that will be saved must think thus of the Trinity.

[The Bible also rejects the earthly church’s violent enforcement of this man-made pagan creed, to corral the world into the Church’s domination and bondage or interdict and ex-communication. “And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.” (2Thess. 3:14,15). Church creeds do no differently than Nimrod’s pledge of loyalty for totalitarian civil control, upon pain of death for all who would not bow to his empire’s demonic, dictatorial monarchy.]

Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ.  For the right faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance of the Father, begotten before the worlds; and man of the substance of his mother, born in the world; perfect God and perfect man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His godhead; and inferior to the Father, as touching His manhood; who, although He is God and man, yet he is not two, but one Christ; one, not by conversion of the godhead into flesh but by taking of the manhood into God; one altogether; not by confusion of substance, but by unity of person.  For as the rational soul and flesh is one man, so God and man is one Christ; who suffered for our salvation, descended into hell, rose again the third day from the dead.  He ascended into heaven, He sits at the right hand of the Father, God Almighty, from whence He will come to judge the quick and the dead.  At His coming all men will rise again with their bodies and shall give account for their own works.  And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.

[Does God have a substance? Does glory have a substance? “Substance” infers atomic, molecular, material structures. But “God is a Spirit” (John 4:24). Does a Spirit have a substance, by conventional terminology? When understanding what Jesus meant in the context of verse 24, the word, “substance”, cannot suffice to describe anything of God, the Father. “…and they that worship Him must worship in spirit and in truth.” What kind of “substance” forms worship? “O Thou that inhabitest the praises of Israel.” (Ps. 22:3). God has as much “substance” as glory has and as our human spirit has. Does my spirit have “substance”? Does yours? Our spirits are thoughts and yearnings and prayers that come from a new heart and a new spirit from the creative and redemptive Spirit of God.]

[This phrase “…as touching His manhood” denies the everlasting Sonship of the Only-begotten through all eternity past. For God to give “His only begotten Son” (John 3:16), He must have had an only begotten Son prior to giving Him up for us all.]

[“God and man is one Christ” is more accurately stated, “the only begotten Son of God and man is one Christ”]

[The Greek for “hell” is more accurately written, “death” or “the grave”. Currently there is no hell, which won’t exist until Judgment, “after the thousand years are expired” (Rev. 20:7-10). And then after Satan, his evil hosts, and the earthly wicked are destroyed, the fires of their destruction will be quenched. “The wicked…shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.” (Mal. 4:3). “All the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” (Mal. 4:1).]

This is the catholic faith, which except a man believe faithfully, he cannot be saved.

[“But He said, Yea rather, blessed are they that hear the word of God, and keep it.” (Luke 11:28). “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John 3:5,6). “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” (Rev. 22:17). “Ye shall be hated of all men for My name’s sake: but he that shall endure unto the end, the same shall be saved.” (Mark 13:13). “Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.” (Rev. 22:7). “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end.” (Heb. 3:14). “Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” (Rev. 22:14).]