92. 4. The "Son of God" is the human manifestation in which God sent himself into the world. The Lord frequently says that the Father sent him, or that he was sent by the Father (for example, Matthew 10:40; 15:24; John 3:17, 34; 5:23-24, 36-38; 6:29, 39-40, 44, 57; 7:16, 18, 28-29; 8:16, 18, 29, 42; 9:4; and very often elsewhere). The Lord says this because being sent into the world means coming down among people, which he did through the human manifestation he took on through the Virgin Mary.

The human manifestation really is the Son of God, in that he was conceived by Jehovah God as the Father, as it says in Luke 1:32, 35.

He is called "the Son of God," "the Son of Humankind," and "the Son of Mary. " "The Son of God" means Jehovah God in his human manifestation. "The Son of Humankind" means the Lord in his role as the Word. "The Son of Mary" properly means the human manifestation he took on. Just below we will show that "the Son of God" and "the Son of Humankind" have the meanings just mentioned. As for "the Son of Mary" meaning just the human manifestation, this is obvious from human reproduction. The soul comes from the father, the body from the mother. The soul is in the fathers semen; it is clothed with a body in the mother. To put it another way, everything we have that is spiritual comes from our father; everything physical comes from our mother.

In the Lord's case, the divine nature he had came from Jehovah his Father; the human nature he had came from his mother. These two natures united together are "the Son of God. " The truth of this is clearly substantiated by the Lord's birth, as recorded in Luke: "The angel Gabriel said to Mary, The Holy Spirit will descend upon you and the power of the Highest will cover you; therefore the Holy One that is born from you will be called the Son of God" (Luke 1:35).

Another reason why the Lord described himself as "sent" by the Father is that "someone who has been sent" has a similar meaning to "an angel. " The word "angel" in the original language means "one who has been sent. " [The Lord] is said to be [an angel] in Isaiah, "The Angel of the Faces of Jehovah has freed them. Because of his love and his mercy he redeemed them" (Isaiah 63:9); and in Malachi, "Suddenly the Lord will come to his temple - the One you seek, the Angel of the Covenant, whom you desire" (Malachi 3:1); besides other passages.

Where we discuss the divine Trinity below in chapter 3 of this work [163-188] it will become clear that the divine Trinity - God the Father, the Son, and the Holy Spirit - exists within the Lord; the Father in him is the divinity he draws on, the Son is his divine human manifestation, and the Holy Spirit is the divine power that radiates [from him].

163. The Divine Trinity

We covered God the Creator and creation; then we covered the Lord the Redeemer and redemption; lastly we covered the Holy Spirit and the divine action. Because we have covered the triune God in this way, we need to cover the divine Trinity as well. The Trinity is well known to the Christian world, yet in other ways it is unknown. Only through understanding the Trinity can we gain a just idea of God; and in the church a just idea of God is like the sanctuary and the altar in a church building. It is like the crown on the head and the scepter in the hand of a monarch sitting on a throne. The entire body of theology depends on it the way a chain hangs from its hook. Believe it or not, we are even allotted our own place in heaven depending on our idea of God. It is like a touchstone for testing the quality of gold and silver, that is, the goodness and truth in us. There exists no goodness in us that brings salvation except the goodness we have from God; and there exists no truth in us whose quality does not come from that core of goodness.

For us to see the nature of the divine Trinity in full perspective, the explanation of the Trinity needs to be divided into points as follows:

1. There is a divine Trinity, which is the Father, the Son, and the Holy Spirit.

2. These three, the Father, the Son, and the Holy Spirit, are three essential components of one God. They are one the way our soul, our body, and the things we do are one.

3. This Trinity did not exist before the world was created. It developed after the world was created, when God became flesh. It came into existence in the Lord God the Redeemer and Savior Jesus Christ.

4. At a conceptual level, the idea of a trinity of divine persons from eternity (meaning before the world was created) is a trinity of gods. This idea is impossible to wipe out just by orally confessing one God.

5. The apostolic church knew no trinity of persons. The idea was hatched by the Council of Nicaea. The council introduced the idea into the Roman Catholic church; and the Roman Catholic church introduced the idea into the churches that have since separated from it.

6. The Nicene and Athanasian views of the Trinity led to a faith that has perverted the whole Christian church.

7. The result is the abomination of desolation and the affliction such as has never existed before and will never exist again, which the Lord foretold in Daniel, the Gospels, and the Book of Revelation.

8. In fact, if the Lord were not building a new heaven and a new church, the human race would not be preserved.

9. Many absurd, alien, imaginary, and misshapen ideas of God have come into existence from the Athanasian Creed's assertion of a trinity of persons, each of whom is individually God.

Now these points will be elaborated one by one.