Martin Collins maintains that mainstream Christianity does not know who God the Father really is, seeing Him as a relatively ineffectual third Member of a closed Trinity, largely responsible for harnessing mankind with a harsh oppressive law that Jesus lat. . .
Jesus referred to His Father as 'My God,' indicating that They do not share equality, preeminence, or superiority. They are equal in kind, but one is subordinate.
John Ritenbaugh reiterates that although Jesus Christ is not the Absolute Deity, He is nevertheless the complement of the Father. Christ clearly distinguished Himself from the Father when He said, "The Father is greater than I," "The Father . . .
John Ritenbaugh, refuting the fallacious Trinity doctrine, reiterates that Christ Himself asserted the superiority of the Father as the One True God. Jesus serves as the revelator, channel, and the image of the great God, providing the only means through w. . .
The Father is the source of everything and the Son is the channel through which He carries out His purpose. Jesus declared that the Father is superior to Him.
What is God's nature? Is God one Being? Two? Three? Bible students have long searched for the answers to these questions. The truth is both simple and profound.
Focusing upon Galatians 4:6, John Ritenbaugh reiterates that Jesus Christ constitutes that Spirit that had been designated to dwell within us. There is no third person in a closed trinity. Jesus Christ and God the Father are one in spirit and purpose, purp. . .
Jesus Christ is the Word, by whom the world was created. He has always interfaced between mankind and the Father, having primacy as our Lord, Master, and Ruler.
The Father and the Son are two distinct beings, not co-equal as the trinity doctrine proclaims, but with the Son deferring to the Father in all things.
John Ritenbaugh reiterates that the trinity doctrine, never taught by Jesus or the apostles, arrived on the scene 400 years later, derived by a flawed premise and deductive logic. The trinity must be "read into" the scriptures, not "derived . . .
Martin Collins, reflecting that Satan's perverted desire to ascend to the apex of the universe was totally opposite to Jesus Christ's desire to empty Himself of His divinity, becoming a human being and assuming the role of a bondservant, concludes that the. . .
It is revealed that Jesus was Emmanuel—that is, "God with us"—GOD in the human flesh. He was both God and man. He was divine, as well as human. Can God die? Was Jesus really dead, or did only His body die? Was Jesus the Divine One alive . . .
John identifies Christ as co-eternal with the Father, equal in character, but subordinate in authority. Christ's sonship was unique; He was the 'only Begotten Son.'
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