Bill Onisick, exploring the origins of Father's Day, suggests that it may have originated in Europe when the Roman Catholic Church set aside March 19th to honor fatherhood. In the United States, several women, seeking to honor their dead spouses who had died in accidents or military conflict, set various summer dates. Our most recent date, the third Sunday in June, was signed into law by President Lyndon B. Johnson. The ideal father-son relationship was expressed by our Elder Brother, who honored God the Father by keeping His Commandments. How we honor our Heavenly Father determines the level of our spiritual maturity. We often encounter individuals in our fellowship who serve as supreme trials to us. Perhaps God has placed them there so we can develop our ability to forgive. Others may also consider us their biggest trial. Whether we weed a garden of our physical father or do something positive for our Heavenly One, we should realize that nothing says "Thank you" like obedience.
Most of Christianity, both presently and historically, believes firmly in the Trinity as the structure of the Godhead, but a slim minority holds to a much older belief, one that hearkens back to the earliest Christians. David Maas analyzes some of the proofs offered in support of this doctrine and finds them lacking.
John Ritenbaugh reiterates that Elohim is a plural noun indicating more than one personality. Elohim could be considered a genus—a God-kind, parallel to human-kind, animal-kind, etc. Jesus Christ, as the second Adam, is the beginning of the spiritual kind. The creation has switched from physical to spiritual as God reproduces His kind. God the Father and Jesus Christ are two separate personalities, with the Father having pre-eminence. The Bible contains no shred of evidence to substantiate a third person in the God family, let alone a third co-equal being in a closed trinity. The Holy Spirit as a person did not enter the Roman Catholic Church until well into the 4th century. The doctrine was developed out of speculation, deduction, and human reason, ignoring and displacing scriptural evidence. The trinity doctrine is read into, rather than read out of the, scripture. The Holy Spirit has been designated as the "power of God" in the angels' announcement to Mary. According to the scripture, people will be immersed in the Holy Spirit, and it will be poured out on people, it will fall in people, it will fill a room, etc. In the salutations in the epistles from Paul, James, and Peter, the Holy Spirit is never mentioned as a personality or a part of the God family, and never mentioned in the chain of command. In Psalm 139, the Holy Spirit was designated as the power of God, the means through which He accomplishes His will, HIS very spirit! The communion of the Holy Spirit makes it possible for us to have fellowship with God and Jesus Christ, and it provides an invisible communication network to connect all of Christ's body simultaneously. When one looks at the figurative applications of the Holy Spirit (metaphor, simile, imagery, personification, anthropomorphism), the idea of the Holy Spirit as a person becomes increasingly absurd.
John Ritenbaugh observes that for over 50 years the Worldwide Church of God had no confusion about the nature of God, but in 1993, with the publication of the "God is..." booklet, the understanding of God as a family was surreptitiously replaced by the trinity doctrine, designated by the Roman Catholic Church as the most important doctrine in Christendom. The true understanding of the concept of Elohim thoroughly dismantles the entire trinity argument. What people worship is important to the quality of life within a nation, determining the ethics, art, fashions, and their vision for the future. As Emerson avers, we become what we worship. Unfortunately, there are many gods which compete for the loyalty we owe to the Almighty God, the God over all. God revealed Himself to Israel, but Israel has forsaken the legitimate knowledge of His nature, turning instead to vain Christological speculation. As late as 325 (at the Nicean conclave), the Catholic church could not find consensus with the trinity doctrine; not until more than 126 years later, in 451 AD, before the doctrine became accepted, as the people who would not accept it died off. Elohim wanted us to know that more than one personality (working in unity and harmony) was responsible for the creation of man. Jesus declared that the Son of Man came to reveal the Father of the spiritual creation, revealing how mankind can become children of God. God is recreating or reproducing Himself; we are being prepared to become a part of Elohim. To insert a third co-equal personality in the Godhead denies our opportunity for membership in the God family, and denies Christ's insistence that the Father is greater than He.
John Ritenbaugh asserts that if Jesus Christ is not who He said He is, He would be the most successful charlatan in the history of the world. The understanding that Jesus Christ is the God of the Old Testament has always been challenged. God's called-out ones do not have pre-eminence in intellectual prowess, but God has made the truths of the Bible clear through the Holy Spirit, making available the spiritual gifts of faith and understanding, enabling us to decipher the mysteries of the Bible. Jesus' point of origin (having been with the Father and coming down from heaven) gives Him credibility that Moses or any other religious leader could never have. The Son (having inhabited eternity with the Father as a member of the God-kind) was also known as the Word, by whom the world was created. In this capacity, He has always interfaced between mankind and the Father, having primacy as our Lord, Master, and Ruler of creation.
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, purposing to draw us toward that same kind of unity that currently exists between them. The word Elohim is not limited to god-beings, gender, or family. There are two God beings working in such harmony (John 10:30) that they are one family. The Father and the son are both of the God-kind (group, class, family)- creating, ruling beings. Absolute can be considered a synonym for supreme; there is no one to whom God the Father must submit. Jesus Christ did yield to the Father and had as His function revealing the Father. By Jesus' own testimony, Jesus recognized the Father as greater (or superior) than He (John 5:30; 6:38; 8:29; 12:49-50; 14:28). Paul recognized that the Father was superior to Christ in rank (I Corinthians 15:27-28). Revelation 3:12 The lesser is submitting to the greater. As fully spirit, Jesus still recognized the Father's superiority; Jesus was admitting He was not the Absolute God, even though both were equal in terms of their kind. In terms of function and responsibility, God the Father is superior (I Corinthians 8:6, Ephesians 4:4-6, I Timothy 3:17); God's family has hierarchy. Jesus, subject to the Father- the Absolute God, is our Lord, Master, and Savior, and High Priest, and entirely worthy of our worship (Matthew 9:18, John 9:38).Jesus, His cousin John the Baptist, and the Apostle Paul gave substantiation to Christ's eternal pre- existence (John 1:1-2,30, 3:13, 8:58, 1 Corinthians 10:9, Hebrews 11:27)The God of the Old Testament was Jesus Christ. Jesus begotten siblings, once born into the God family as God-beings, are worthy of worship (Revelation 3:9); they are NOT the God head.
John Ritenbaugh asserts that the Father and the Son are two distinct beings, not co-equal as the trinity doctrine proclaims, but having a superior-subordinate relationship, with the Son deferring to the Father in all things. Likewise, we will be in the same God Family, but in subordinate positions to the Father and the Son. The Son provides the blueprint for us, aggressively submitting to the will of the Father, using the Holy Spirit to bring every thought into captivity. Sometimes we may do right and not receive smooth-going, as demonstrated by the harrowing experiences of the apostles. In imitating Christ, we have to learn to endure hardness, battling a life-and-death struggle with our carnal minds, totally submitting to God by walking perpetually in the Spirit, being transformed from carnal nature to the glorious character and image of God. Our submission to the Father and Christ will never end, just as Christ's submission to the Father will never end.
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 sent me," and "If you have seen Me, you have seen the Father." Both John the Baptist and Jesus were called "divine," but Jesus Christ had a pre-existence as the God of the Old Testament sent by the Invisible God. As Jesus deferred everything to the Father, we must also do likewise through Jesus Christ by emulating His life and behavior. Both Jesus Christ and the Father are unique in the Universe; the One to whom Jesus deferred is the source of everything and is accountable to no superior, while Christ has the Father over Him.
John Ritenbaugh reiterates that even though the Father and the Son work as one, they are distinctive Beings with separate functions. The Father is the source of all power, while the Son serves as the sole Mediator and the channel through which we interface with the Father. Through the Son (the Image, reflecting the Father's character and mind), we see the Father's power and wisdom. Jesus Christ is unique, serving as the divine link between God and man, intervening and negotiating on behalf of frail man with the full knowledge of the Father's mind and will. The ultimate goal of humanity is to know the Father and the Son, learning to live as they do. Only Christ has been composed of both divine and human natures, serving as Firstborn (having pre-eminence) of a special creation'one in which we are involved due to our calling. Hebrews 1-9 define His uniqueness as the Mediator (High Priest) between God and man, exalted over the angels, but nevertheless submissive to 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 which we have access to Him. John expresses that Jesus has continued to serve as the Revelator of the Father, having been identified as the God of the Old Testament. The pronoun with in John 1:1 actually should be translated toward, as in "toward God." The Word was the same Being as Yahweh, Adonay, or El Shaddai in the Old Testament. Christ demonstrated His power to take on the outward appearance of a variety of human forms, including that of a slave, divesting Himself of the prerogatives of His identity as the God of the Old Testament. We are obligated to follow His example of humility, working out our salvation with fear and trembling.
John Ritenbaugh, focusing upon I Corinthians 4:6, examines the contexts in which human reason has been misapplied to God's nature. The Catholic Encyclopedia admits that there is scant biblical evidence for a trinity, but that it is "substantiated" by "Christological speculation" only. This fallacious doctrine claims there are three co-equal Beings in the God-Head. Yet, A.E. Knoch in Christ as Deity, drawing more closely on Scripture, affirms that the Father is the source of everything, and the Son is the channel through which He carries out His purpose. By His own words, Christ asserts that the Father is superior to Him (though They are one in purpose and mind). Christ is the only means through which we can receive the knowledge of God, revealing the image, mind, purpose, and character of the invisible, immortal Father. As the Son projects the image of the Father, God wants to fill the entire universe with images that conform to the Son.
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