Understanding the Holy Trinity

 Surin S.Yu.

Understanding the Holy Trinity

 

I.  The Trinity.

 Immediately, God the Father is not "equal" for us (a Christian will not say so - "equal" means that there is, or may be, someone the same, but different, and this is not Christianity) to the human in time Jesus - the Son of God.

"Father and Son" is not a generic or causal relationship, but a logical-structural one expressed in mythological image.

He is one with Him in structure, and as the living structure, of all existing in general and in Eternity and in the world, but not one and the same. "One" and "same" are quantitative characteristics, but God cannot be counted even once, He is timeless. That is why Jesus prayed here and now (then and there), as a man, to Himself, who is outside of time, for whom there is no here and now (then and there).

If someone is confused about how a small part of the whole is "equal" (corresponds unambiguously) to the whole, let him remember from mathematics the concept of infinite sets, where, for example, the set of numbers divisible by 1000 (1000, 2000, .....) is equal to (corresponds unambiguously to) the whole original set of natural numbers (1,2,3.... 1000, 1001...). And this thinned set from itself can easily restore the whole original one, just by crossing out three zero symbols on the right side.

 So for the infinite (God) this is not only common, but necessary.

If the multitude has no such correspondence with its part, the multitude is not infinite (R. Dedekind) - God is no longer God, but an idol.

 He is one with Him as Himself, beyond time and space in Eternity, just as our Self and its realisation of itself by this Self are one, one without the other is simply inconceivable, there is no such way of thinking - this is His image and likeness in us.

 Let us begin with the first words of the very first message, or supposedly the very first message, or one of the first intuitions of the sense of God (Allah, Elohim) expressed and recorded by humans, with the Toledot of the Torah.

 "In the beginning created the Gods (אֱלֹהִים is plural in Hebrew) the heavens and the earth." (Genesis 1:1)

"and the Spirit of God was upon the water." (Genesis 1:2)

"And Gods ( אֱלֹהִים) said, Let there be light" (Genesis 1:3) To whom did he say ? - Himself as Son.

 

"And God said, Let Us make man in Our image after Our likeness..." (Genesis 1:26)"

 God and to Our (not mine), and to whom did he say it if he is One in the beginning?

  So much for the Trinity.

 This is the structure of the reflection of our self-consciousness as something unified in its being.

It is reflected, willingly or unwillingly, not only in the Toledot of the Torah, but also in the Hindus - Trimurti, in the Koran (Quran) - Allah, Mother of the Book, Spirit (Q 17: 85), in the theologies and cosmogonies of the Greeks - chaos, kosmos, theos. Everywhere one tries more or less deeply to comprehend what existence is in general.

 To be realised as one (tawhid), God or man - which is in us that which is created in the image and likeness of God - one must:

 1)        to experience it as the beginning of existence (God is the Father), that "I am"

 2)        that the realisation (reflexion in the Logos, in the word) of this "beginning" has a direct relation to my Self, to my realisation of "I am" (God the Son), and

 3)        and that the realisation of this unity ( the beginning and the Self) is Their binding action (Being) inseparable from them ( God the Holy Spirit).

 

So when you speak of One God (Tawhid for Muslims and unity for Jews) you implicitly imply this triune structure (the Blessed Trinity) of the existence of anything at all.

 Without which, structure, no conscious existence is possible.

 Unity is not a quantitative characteristic of God (God cannot be counted even once - He is outside of time and space), as with Muslims and Jews.

The unity of God is the "here and now" created unity of the realisation of the Being of whatever is identical with it (Him).

 The God of the Koran (Quran), as well as the God of the Jews, the God of the Torah, without revealing the meaning of this structure, becomes the Supreme and Almighty cognitive IDOL, the dead word of the Talmud of the Jews and the endless tafsirs of the Muslims.

Without which the Koran and Torah cannot be a consistent monotheism. People are not the image and likeness of God for them.

 The God of Christians in Trinity lives with people, suffers, dies and is resurrected. And all this in earnest, to the blood sweat of Christ. This is the meaning of creating man in the image and likeness of God.

 Allah of the Muslims, like the Elohim of the Jews, commands, admonishes, threatens, bullies and tricks people and is jealous of them (God is jealous with the Jews).

The Almighty, who is cunning (Q 3:47), who mocks and schemes (Q 2:15), who is jealous (Ex 34:14) to the point of hysteria and total annihilation (Deuteronomy 6:15), who is concerned with sanitation (Numbers 5:2-3), is He not IDOL!!!! (O you who read the Quran and the Torah, do you have reason and conscience?!!!).

 Here, "image and likeness" are superfluous to the Creator's toys.

 Therefore, the teaching of Christians is not the teaching of Christ, Jesus Christ did not write books and did not dictate, but the work of his disciples, our teaching about Christ according to the Gospels and the letters of the Apostles. Our will and our responsibility.

 We are creators in His image and likeness.

 The teaching of Muslims is a dumb muttering of the Koran, accepting any nonsense written in it, such as that the Trinity of Christians is Father, Son and ..... Virgin Mary (Q 5:116), that Ezra in Jews is the Son of God (Q 9:30). Jews have a similar thing in the Talmud and Kabbalah.

 Muslims are not human beings "in the image" but passive (Islam literally submission) playthings of God. Jews are "chosen" according to the Torah, but they too are toys.

 This is not monotheism , it is idolatry of One single Idol in the world.

 

II. The atoning  sacrifice of Christ.

 

It refers to the possibility of eternal life, not only for us, but for God Himself.

The sacrifice is based on the internal contradiction of God and Nothing in Eternity, not in time, as forcing God into His own existence.

Explanation. One can only understand, or outline an understanding of, this in purely logical structures.

 "Why does something exist at all, and is not Nothing?" (M. Heidegger).

Yes, because Nothing is impossible in its content. If it is realised, it is no longer Nothing, but Nothing (even as emptiness, which is not Nothing). This Nothingness the Greeks intuitively called Chaos.

 God exists because He cannot not exist (His limitation in the Nothing). He is organic to His death in the impossibility of Nothingness. It is a compulsion to exist.

To overcome this limitation and to be realised as the Absolute, God as the Almighty must die as man, to realise his Nothingness in time, otherwise there is no other way.

For this purpose we are created (in time and space) as His image and likeness - in the structure of our self-image as existing.

 To sacrifice ourselves - to overcome our limitation (this is the essence of Jesus' prayer to God and His entire temporal life) in the impossibility of Absolute Nothingness, becoming Absolute Life.

The solution to this will be the Resurrection and Eternal Life without this God-limiting contradiction with Nothing no longer in time, but in Eternity.

 We will be saved because God will also live eternally without contradiction with Nothing in Eternity.

Our salvation is more about God than about ourselves, though that is a shame.

 

III. Who died on the cross (in the form of a discussion).

     "So who died on the cross-the father, the son, the holy spirit, or did all three die ?"

 None of them and all together, since in Eternity death is impossible for God without Resurrection (Absolute Nothing is impossible), - "father, son, spirit (life)" are not generic concepts, but logical-structural relations of reflection of the existence of anything at all.

 God cannot not exist, for Him there is no death without resurrection.

 The sacrifice is to become human and die (but not "where and when" - which is meaningless to God).

 "When and where" are meaningless to God who is beginningless and timeless.

 If you think otherwise, you are not thinking of God, but of an imaginary idol.

  Don't confuse the death of the eternal God (Jesus) with the death of the Pre-Eternal, with the reconciliation of God the Son of the Pre-Eternal with Nothingness (this is the death and resurrection in the Eternity of God, the former is impossible without the latter), which does not allow him to "not be".

  Jesus' death in time and space, reconciliation with Nothing outside of them.

 "Could God have created sinless Adam to never sin?"

 He could not, for this is not about man, but about God - His impossibility of "not being." He does not need such a man (world, universe) without metaphysical error (sin). He is no longer the image and likeness of God in His contradiction with Nothing (for us the contradiction of Life and Death). In him, God cannot be reconciled with His Nothingness.

 "And what changed after Christ's death? "

 In this world, nothing.

 Outside of time, in Eternity (it's not very long, it has nothing to do with duration at all) there was the possibility of Life without the contradiction of Death (Nothingness), and thus for us the chance to live forever.

  "All your answers are not from Jesus!"

  Jesus did not write books (God does not need books and laws, but ACTIONS-LIFE), all His words spoken by Him have been handed down to us through other people (Evangelists), who, as Luke (1:3) called his work a study, i.e. also wrote from himself, like me .

 

IV. Why have the Jews not accepted the Son of God?

 The reason why the Jews do not accept the Son of God is that they themselves worship an imaginary idol of Yahweh, not made of clay, but of quotations from the Torah and the Talmud, for which the relationship "Father and Son" has a generic or causal character.

And for the Eternal God time does not exist, there is no "before and after" in eternity.

Therefore, for Him, the relationship "Father and Son" has a logical-structural character of reflection of the consciousness of something existing. It is that which is in us in the image and likeness of God.

 The Sons of God in the Torah in relation to human beings is a generic relation, the Son of God in relation to Jesus is a structural-logical relation of reflection of our existence.

 This is a LIVING STRUCTURE, it cannot be adequately described in words without its realisation in them, by ourselves.

 That is, it cannot be described without its demonstration (realisation) in words - to realise it in our own life, in our own being, the realisation of the interpretation of this structure.

Hence this living structure and form.

Try to explain what is "meaning and sense" without words demonstrating both meanings and senses. It won't work.

 That is why our God is the only living God, most simply revealed to us in the Most Holy Trinity, always living in us and through us.

And all the other Yahwehs, Allahs and the like have long since become cognitive artefacts - idols. And if you are all children of God in the generic causal sense of the Torah, then your God is an IDOL!!!!.