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originally posted by: Raggedyman
a reply to: MatterIsLight
It's interesting what may have happened and I am not sure the exact truth
Fortunately what I am sure of is Christ died for me, an and trough His grace and not upon my effort He loves me.
Jesus has called me to love Him and others, the promise, at some future timrbImwill be with Him
I just have to love Him and others, that's hard enough, that's what I am working on
originally posted by: glend
a reply to: Raggedyman
We as humans use GOD as a label. But none of us have faintest clue what that label really means.
Anything that is worshiped can be termed a god, inasmuch as the worshiper attributes to it might greater than his own and venerates it. A person can even let his belly be a god. (Ro 16:18; Php 3:18, 19) The Bible makes mention of many gods (Ps 86:8; 1Co 8:5, 6), but it shows that the gods of the nations are valueless gods.—Ps 96:5; see GODS AND GODDESSES.
Hebrew Terms. Among the Hebrew words that are translated “God” is ʼEl, probably meaning “Mighty One; Strong One.” (Ge 14:18) It is used with reference to Jehovah, to other gods, and to men. It is also used extensively in the makeup of proper names, such as Elisha (meaning “God Is Salvation”) and Michael (“Who Is Like God?”). In some places ʼEl appears with the definite article (ha·ʼElʹ, literally, “the God”) with reference to Jehovah, thereby distinguishing him from other gods.—Ge 46:3; 2Sa 22:31; see NW appendix, p. 1567.
At Isaiah 9:6 Jesus Christ is prophetically called ʼEl Gib·bohrʹ, “Mighty God” (not ʼEl Shad·daiʹ [God Almighty], which is applied to Jehovah at Genesis 17:1).
The Hebrew word ʼelo·himʹ (gods) appears to be from a root meaning “be strong.” ʼElo·himʹ is the plural of ʼelohʹah (god). Sometimes this plural refers to a number of gods (Ge 31:30, 32; 35:2), but more often it is used as a plural of majesty, dignity, or excellence. ʼElo·himʹ is used in the Scriptures with reference to Jehovah himself, to angels, to idol gods (singular and plural), and to men.
When applying to Jehovah, ʼElo·himʹ is used as a plural of majesty, dignity, or excellence. (Ge 1:1) ...
The title ʼElo·himʹ draws attention to Jehovah’s strength as the Creator. It appears 35 times by itself in the account of creation, and every time the verb describing what he said and did is in the singular number. (Ge 1:1–2:4) In him resides the sum and substance of infinite forces.
At Psalm 8:5, the angels are also referred to as ʼelo·himʹ, as is confirmed by Paul’s quotation of the passage at Hebrews 2:6-8. ... Lexicon in Veteris Testamenti Libros, by Koehler and Baumgartner (1958), page 134, says: “(individual) divine beings, gods.” And page 51 says: “the (single) gods,” and it cites Genesis 6:2; Job 1:6; 2:1; 38:7. Hence, at Psalm 8:5 ʼelo·himʹ is rendered “angels” (LXX); “godlike ones” (NW).
At Psalm 82:1, 6, ʼelo·himʹ is used of men, human judges in Israel. Jesus quoted from this Psalm at John 10:34, 35. They were gods in their capacity as representatives of and spokesmen for Jehovah. Similarly Moses was told that he was to serve as “God” to Aaron and to Pharaoh.—Ex 4:16, ftn; 7:1.
In many places in the Scriptures ʼElo·himʹ is also found preceded by the definite article ha. (Ge 5:22) Concerning the use of ha·ʼElo·himʹ, F. Zorell says: “In the Holy Scriptures especially the one true God, Jahve, is designated by this word; . . . ‘Jahve is the [one true] God’ De 4:35; 4:39; Jos 22:34; 2Sa 7:28; 1Ki 8:60 etc.”—Lexicon Hebraicum Veteris Testamenti, Rome, 1984, p. 54; brackets his.
The True God Jehovah. The true God is not a nameless God. His name is Jehovah. (De 6:4; Ps 83:18) He is God by reason of his creatorship. (Ge 1:1; Re 4:11) The true God is real (Joh 7:28), a person (Ac 3:19; Heb 9:24), and not lifeless natural law operating without a living lawgiver, not blind force working through a series of accidents to develop one thing or another. The 1956 edition of The Encyclopedia Americana (Vol. XII, p. 743) commented under the heading “God”: “In the Christian, Mohammedan, and Jewish sense, the Supreme Being, the First Cause, and in a general sense, as considered nowadays throughout the civilized world, a spiritual being, self-existent, eternal and absolutely free and all-powerful, distinct from the matter which he has created in many forms, and which he conserves and controls. There does not seem to have been a period of history where mankind was without belief in a supernatural author and governor of the universe.”
originally posted by: rexsblues
I think the story of Jesus is far more tragic than the most devote believers throughout history and the 'faith' have been able to comprehend.
While his real story is very raw and real, it's the superstitious grandiose that even he himself was indoctrinated into from birth that both provided and encouraged his endless imagination to grow, mature and ultimately actualize that faith in ways few have ever done, but at the cost of recognizing the betrayal and lie of altruism that was the conclusion.
"Father why have you forsaken me?"
Which is more reasonable—that the universe is the product of a living, intelligent Creator? or that it must have arisen simply by chance from a nonliving source without intelligent direction? Some persons adopt the latter viewpoint because to believe otherwise would mean that they would have to acknowledge the existence of a Creator whose qualities they cannot fully comprehend. But it is well known that scientists do not fully comprehend the functioning of the genes that are within living cells and that determine how these cells will grow. Nor do they fully understand the functioning of the human brain. Yet, who would deny that these exist? Should we really expect to understand everything about a Person who is so great that he could bring into existence the universe, with all its intricate design and stupendous size?
“‘Who has come to know the mind of Jehovah, that he may instruct him?’ But we do have the mind of Christ.”—1 COR. 2:16.
HAVE you ever found it difficult to understand another person’s way of thinking? Perhaps you recently got married, and you feel that you have no way of fully understanding how your spouse thinks. Indeed, men and women think and even speak differently. Why, in some cultures, men and women actually speak different dialects of the same language! Additionally, differences in culture and language can result in different patterns of thinking and behavior. However, the more you get to know others, the more opportunity you have to start to understand their way of thinking.
We should not, therefore, be surprised that our thinking is far different from that of Jehovah. Through his prophet Isaiah, Jehovah told the Israelites: “The thoughts of you people are not my thoughts, nor are my ways your ways.” Then, illustrating this fact, Jehovah went on to say: “For as the heavens are higher than the earth, so my ways are higher than your ways, and my thoughts than your thoughts.”—Isa. 55:8, 9.
Does this mean, though, that we should not even try to understand Jehovah’s way of thinking? No. Although we can never fully understand all of Jehovah’s thoughts, still the Bible encourages us to gain “intimacy with Jehovah.” (Read Psalm 25:14; Proverbs 3:32.) One way we can draw closer to Jehovah is by showing regard for and paying attention to his activities as recorded in his Word, the Bible. (Ps. 28:5) Another way is by getting to know “the mind of Christ,” who is “the image of the invisible God.” (1 Cor. 2:16; Col. 1:15) By taking time to study Bible accounts and to meditate on them, we can begin to understand Jehovah’s qualities and his way of thinking.
Beware of a Wrong Tendency
As we meditate on Jehovah’s activities, we need to avoid the tendency to judge God by human standards. This tendency is alluded to in Jehovah’s words as recorded at Psalm 50:21: “You imagined that I would positively become like you.” It is as one Bible scholar stated over 175 years ago: “Men are apt to judge of God by themselves, and to suppose him restricted by such laws as they deem proper for their own observance.”
Mathematicians... are completely comfortable with infinite numbers, as well as infinitely small distances and objects. Their answers are used in physics to describe the world inside the atom.
But nature is not so comfortable with this. When we try to describe something as a "point" - an infinitely small object, that throws up some of the most intractable problems in physics.
Therefore, there is no solid proof that the mystery of the Trinity is founded on the Bible.