THE TRINITY

THE TRINITY

By

A Ibrahim

The Bible categorically pronounces that there is only one God!

Jesus:..."Hear, O Israel, the Lord our God, the Lord is one."

(Mark 12:29, or Romans 3:29-30, James 2:19)

The Quran too testifies that Jews and Christians, the people of the Book, believe in one God:

And dispute ye not with the

People of the Book, except

with means better (than mere

disputation), unless it be with

those of them who inflict wrong

(and injury); But say, "We

believe in the Revelation which

has come down to us and in that

which came down to you; Our God

and your God is One; and it is

to Him we bow (in Islam)."

(Surah 29, Al 'Ankabut, verse 46)

CLARIFYING MISUNDERSTANDINGS

The blasphemous idea of Christians worshipping three gods comes from a wrong understanding of the Trinity. In the fifth century AD there was a Christian cult called Maryanya which spread the false belief that Jesus and his mother Mary would be two separate gods besides God. The Quran was right to speak out against such impiety:

And behold! Allah will say: "O

Jesus, the son of Mary, didst

thou say unto men, 'Worship me

and my mother as gods in

derogation of Allah?' He will

say: 'Glory to Thee! Never

could I say what I had no right

(to say). Had I said such a

thing, Thou wouldst indeed have

known it. Thou knowest what is

in my heart, though I know not

what is in Thine. For Thou

knowest in full all that is

hidden.'"

(Surah 5 Al Ma'idah, verse 116)

To say, as the minority cult of the Maryanyas did, that Mary was the mother of God through whom He produced a physical son, and both were to be taken as separate gods besides God, is absurd! This ludicrous and heathen concept of the Trinity is completely condemned by both Islam and Christianity! The Quran rejects it in clear terms in Surah 4, Al Nisa, verse 171. The triads of gods worshipped by pagans are always three separate gods, not one God. In addition to this big difference to the Biblical concept of Trinity, non-Christian Trinitarian beliefs are mostly three gods at the top of a list of many other gods.

The Trinity has also been misunderstood to mean that God is three persons and only one person at the same time and in the same sense. Neither are there three substances in one substance.

EXPLORING THE TRUE CONCEPT OF TRINITY

A. Biblical facts as basis for Trinity

While the word 'Trinity' does not appear in the Bible the concept of it is quiet clearly taught throughout its pages. Similarly, the Muslim Creed, known as 'Kalimah' does not occur in the Quran. The whole sentence is put together from two different Surahs. Muslims call Allah "El Adl", meaning "the Just", "El Wajid", meaning "The Inventor or Maker", "Edh Dhur", meaning "the harmful", etc. based on the list of the 99 names of God. However these words are nowhere found in the Quran but Muslims still accept these attributes as belonging to God. (see "The Muslim doctrine of God", by S.M. Zwemer, American tract Society, 1905, pages 39-45)

Let us now examine the verses in the Bible upon which the teaching of the Trinity is built.

Hear, O Israel: The LORD our God, the LORD is one.

Love the LORD your God with all your heart and with all your soul and with all your strength.

(Deuteronomy 6:4-5)

Firstly we need to look at the definition of the word 'one'. 'The idea is not, Jehovah (later translated as 'LORD') our God is one (the only) God, but 'one Jehovah'...(it) simply states that it is to Him alone that the name Jehovah rightfully belongs, that He is the one absolute God, to whom no other Elohim can be compared. This is also the meaning of the same expression in Zechariah 14: 9, 'Jehovah will be king over the whole earth. On that day there will be one Jehovah, and His name one' where the words added 'and His name one,' can only signify that in the future Jehovah would be acknowledged as the one absolute God, as King over all the earth' (Keil-Delitsch Commentary)

'The word used for 'one' is the ordinary Hebrew numeral. God is all on his own. He has no 'relations'. As far as his Godhead is concerned he is alone, unique.... Some passages use plural forms for God. One form of the name for God, Elohim, is itself plural. This is remarkable in view of the Old Testament emphasis on the unity of God. It cannot be explained as a plural of 'majesty'; this was entirely unknown to the Hebrews. It has been seen as on a level with the words for 'water' and 'heaven', which both also happen to be in the plural in Hebrew. Water can be thought of in individual raindrops or in terms of the mass of water in the ocean. The plural in this case points to 'diversity in unity'. Some believe that the same is true of the plural 'Elohim. But there are also passages where God speaks of himself in the plural. We find them in particular in the first chapters of Genesis. 'God said, ''Let us make man in our image, after our likeness...'' and, 'The Lord God said, ''Now the man has become like one of us...'' But we find it also in Isaiah's vision: 'And I heard the voice of the Lord saying, ''Whom shall I send, and who will go for us?'' ' (Lion Bible, article on , 'The Trinity in the Bible' by Klaas Runia)

The following verses teach also that Jehovah, God the Holy Trinity is His own community built upon a loving relationship as the essence of reality. It brings forth a perfect and beautiful unity:

'In the beginning God ('elohim',plural, the Father) created ('bara' singular verb) the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, (God the Son who is known as His word in John 1:1 through whom he created all things according to Colossians 1:16) "Let there be light," and there was light.'

(Genesis 1:1-3)

'Draw near to me, hear this: from the beginning I have not spoken in secret, from the time it came to be I have been there. And now the Lord GOD has sent me and his Spirit.'

(Isaiah 48:16)

Ultimately, these verses find their fulfilment in Jesus (John 10:36, Luke 4:1,14,18)

'I will tell of the kindness of the LORD, the deeds for which he is to be praised, according to all the LORD has done for us - yes, the many good things he has done for the house of Israel, according to his compassion and many kindness. He said, "Surely they are my people, sons who will not be false to me"; and so he became their Saviour. In all their distress he too was distressed, and the angel of his presence saved them. In his love and mercy he redeemed them; he lifted them up and carried them all the days of old. Yet they rebelled and grieved his Holy Spirit. So he turned and became their enemy and he himself fought against them.'

(Isaiah 63:7-10)

There are a number of verses in the New Testament that call Jesus and the Holy Spirit God, besides God the Father. (John 8:58, compare with Exodus 3:14; Acts 5:3-4 etc.) In the light of this truth the following verses are understood to be speaking about the Trinity:

'And when Jesus was baptised, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, "This is my beloved Son, with whom I am well pleased."

(Matthew 3:16-17)

Therefore go and make disciples of all nations, baptising them in the name (singular!) of the Father and of the Son and of the Holy Spirit,...

(Matthew 28:19)

May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.

(2 Corinthians 13:13)

'Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.'

(1 Peter 1:1-2)

In Acts 2:38, 8:16, 19:4 People are baptised in the name of Jesus only. Since Jesus is now included in a way he was not in John's baptism (19:4), the abbreviated form is used in the beginning to emphasise the distinctive quality of the new baptism. For more verses speaking about the Trinity when one considers the Biblical context see, Ephesians 4:4-6, 5:18-20, 1 Cor 12:4-6, Romans 8:9-11.

B. Doctrine of Trinity explained

The word 'Trinity' is derived from the Latin 'trinitas,' being a combination of the words 'tri' for 'three' and 'unitas' for 'unity.' The Christians definition of Trinity based on verses like the above is expressed in the Athenasian Creed:

'We worship one God in Trinity, and Trinity in Unity; Neither confounding (mixing up) the Persons; nor dividing the Substance (Essence)'

The word 'Person' is here used in the sense of 'self with a particular function.' ('The Illustrated Bible Dictionary' by F.F. Bruce, IVP Leicester, 1962, see 'person') It has to be stated emphatically that Christians do not worship three gods but one God because '...each member of the Godhead in some sense indwells the other, without diminishing the full person hood of each. The essential unity of the Godhead, then, is found both in their intrinsic equality of divine characteristics and also in the intensely personal unity that comes from mutual indwelling.' ('The self-giving triune God, the imago dei and the nature of the local church: an ontology of mission', paper by J. Scott Horrell, Th.D, professor of Systematic Theology at Dallas Theological Seminary)

Thus when God the Son died at the cross, God did not cease to exist but was separated from himself regarding the relationship within the Trinity not regarding his essence. To think that God gave up a perfect relationship for a time shows how great his love towards us is!

The main stream of Christianity throughout all the world believes in one God, the Holy Trinity. It is indeed a mystery, as God Himself is. Many attributes of Him are accepted by both Muslims and Christians, yet are simply not fully comprehensible to the human mind. We all accept that God has no beginning, yet do we understand this? The common question asked by children, 'If God made everything, who made God?' is just as puzzling to adults. Muslims and Christians believe that God is independent of space and time, yet how on earth can we satisfactorily explain how this might be? How is it that God can be nearer to us than our most secret thought, yet be this for the billions of other people on earth just as much simultaneously? These confusing facts apply also to all people in history and the times to come. 'Impossible!' the sceptic cries out, yet true. Then why should it be such a problem if there is some aspect of God's essential nature (his Trinitarian existence) which is difficult for us to grasp? Someone said, 'if you can understand it then be sure it is not God.' Both, the Bible and the Quran speak about God anthropomorphically (human terms are used to describe him). Orthodox Muslims do not explain the "how". Similarly, it is a fact that God's word was revealed in a book, but how the infinite can be expressed in the finite is not clarified.

"It is held that although the doctrine is beyond the grasp of human reason, it is, like many of the formulations of physical science, not contrary to reason, and may be apprehended though it may not be comprehended by the human mind." (See, "Encyclopaedia Americana", "Trinity", by F.C. Grant, Danbury, Con.: Americana Corp., 1980) The Trinity of God, like many other facts about him does not have to be understood fully, but to be believed in. Faith, the simple childlike trust that God is and acts as he revealed himself in the Bible, is sufficient for salvation. Similarly, one does not have to understand how a Television set works in order to enjoy a programme about nature. A simple touch of the right button will bring about the blessing.

The danger one faces when confronted with extreme or complicated ideas, is, "to throw the baby out with the bath-water," this means to reject everything about a matter, even the true and the good. Here is what C.S. Lewis, professor of Medieval and Renaissance literature at Cambridge University has to say about such an attitude: 'If Christianity was something we were making up, of course we could make it easier. But it is not. We cannot compete, in simplicity, with people who are inventing religions. How could we? We are dealing with Fact. Of course anyone can be simple if he has no facts to bother about." ( 'Mere Christianity", Macmillan Company, New York, 1943, page 145)

C. Illustrations

When it comes to finding illustrations for the Trinity, to explain that which can be apprehended but not comprehended, one can easily fall into modalism. This is a false teaching holding that the Father, Son, and Holy Spirit were three successive 'modes' in which the one God manifested himself to bring salvation to the world. It would mean that God the Father was made flesh, died, and rose from the dead. The Biblical teaching, however, is that Jesus, God the Son took on a human nature died and rose again from the dead. Jesus is a person, in the sense of self with a particular function, distinct from the Father and the Holy Spirit. The oneness is still maintained by stressing the fact that Father, Son and Holy Spirit are of the same substance or essence. As mentioned before each member of the Godhead is indwellt with the other which further confirms God's oneness. Keeping this important difference in mind, the following examples have to be viewed as applicable only in a limited way.

In trying to come to terms with this subtlety it will be helpful to realise that everything in this world consists of a kind of Trinity, namely substance, form and purpose! To put this statement to the test let us think of a pencil. Like everything else it is made out of a substance that is formed into something, in our case into a pencil. Its purpose is to enable people to write, in the same way as all other things have some purpose!

The geometric illustration of the Trinity is found in a triangle. The three corners are inseparable and simultaneous. The one that represents Jesus is touched by a circle that stands for his human nature, whereas the corner indicates his divine nature. (Philippians 2: 5 -11) Questions and apparent contradictions regarding Jesus being God (e.g. 'How can God eat, die, etc. like Jesus?") are easily solved by taking his two natures into consideration. What he did in one he did not in the other.

You, dear reader, have got a body, a soul and a spirit according to Hebrews 4:12. Yet, in spite of this you are unique, you are the only one who is like you in the whole wide world.

Nature is another example where we find diversity within unity. On one hand one can find nowhere a bigger variety. When God created flowers he did not just design red roses. There are countless different forms, shapes and colours. On the other hand is nature's unity evident in the fact that the extinction of one kind of animal effects many others.

St. Augustine compared the Trinity with love that involves a lover, the loved one and a spirit of love between them.

It may also be valuable to see the one universe as made of space, matter and time. Time by itself consists of past, present and future. If any one of these is removed then universe and time will cease to be! Fire generates heat and light. Thus fire, with its light and heat is one thing that has different functions. Multiplicity in unity is a very common phenomena. This kind of spiritual unity which reflects the Biblical understanding of the Trinity is distinguished from mathematical unity where 1+1+1 = 3. In mathematical terms one could compare Trinity with 1 x 1 x 1 = 1.

'Further, some have pointed to the fact that Muhammad was simultaneously a prophet, a husband, and a leader. Why then should a Muslim reject the idea of a plurality of functions (persons) in God." ('Answering Islam", by N.L. Geisler&Abdul Saleeb) Baker Books U.S.A. 1993, page 269"

This brings us to another analogy for the truth of the Trinity, that of man's mind. He has one mind, which is capable of thinking thoughts and expressing them in words. Mind, thoughts and words are one. No one can say that God has no Mind that expresses itself in Thoughts and Words. God in Mind and Thoughts and Words is one God and He never claimed that there would be two other gods beside Him!

The Trinity of Christianity is truly representative of the Mind of God (commonly referred to as God the Father), His Thoughts, (commonly referred to as God the Holy Spirit) and His Word (commonly referred to as God the Son).

In the Gospel according to John we read:

In the beginning was the Word, and the Word was with God, and the Word (Greek: Logos) was God. He was with God in the beginning...The Word became flesh (in Jesus) and made his dwelling among us.

(John 1:1,14)

The context shows clearly that Jesus is God in the flesh: He was in the beginning, that means he is not created, he is eternal as God is eternal. Verse three states that through Jesus, the Word, all things were made, that means that he is God the Creator.

Some people have doubted that Jesus is really called God in this verse because in the Greek language the first word for "God", "ton theon" is different from the second, "theos". However in Greek it does not suggest this sort of shift in meaning. "This can be seen by reading other passages in the New Testament where "theos" appears in the same context both with and without the definite article, yet with no change in meaning (John 3:2, 13:3, Romans 1:21, 1 Thess. 1:9, Hebrews 9:14, 1 Peter 4:10-11). Whenever the word "theos" is used in the same construction, it always clearly refers to the true God (Mark 12:27, Luke 20:38, John 8:54, Phil. 2:13, Hebrews 11:16)" ("Why you should believe in the Trinity", by R.M. Bowman,Jr., Baker Book House, 1993, pages 93-94)

The "word" proceeds from the "mind". Both words derive their meaning from the Greek original "Logos". The word "Logos" has many meanings. One form "Logo" gives us the English "logic", which means not just ordinary speech (words), but mind expressed or intelligent expression.

God created the world by His intelligent Mind, or by His Thoughts, or by His Word, all of which mean the same. For God and His mind are the same being. An example of this is when we say, "We solved the problem with our minds." Is it us who solved it or our minds? Both are the same thing. This distinction between us and our mind is merely intellectual and does not involve separation but difference of function. Likewise, when we speak about God, His Mind of which His Thought and Word proceeds, we are not separating them, but only clarifying the issue.

In the Quran Jesus is called "a Word from God":

Behold! the angels said: "O

Mary! Allah giveth thee glad

tidings of a Word from Him; his

name will be Christ Jesus, the

son of Mary, held in honour in

this world and the Hereafter and

of (the company of) those

nearest to Allah; "

(Surah 3, Ali 'Imran, verse 45)

The English translation uses the relative pronoun "his" to render a masculine personal pronoun in the Arabic language. Since "Kalima" (Arabic for "word") is in the feminine gender it becomes clear that "a word" does not just mean "a word of language" but a person! We also find this clarified in the sayings of one of the Muslim scholars. ("Fusus al Hukm", Part II, pages 13,36, by Al Shaikh Muhyi al Din al 'Arabi)

The Bible speaks about the Holy Spirit being God:

Then Peter said, "Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit...You have not lied to men but to God."

(Acts 5:3,4)

In a similar way the Quran (Surah 4, Al Nisa, verse 171) speaks about Jesus being a Spirit proceeding from God! In other parts people are described as having been strengthened with a spirit from God (Surah 58, Al Mujadilah, verse 22). At the creation Allah has breathed into man of His spirit (Surah 15, Al-Hijr, verse 29), but Jesus only IS the Spirit from Allah!

This is why Islamic tradition calls Jesus "Ruhullah", that means "Spirit of Allah". Neither the Spirit of Allah (the Thoughts) nor the Word (the mind expressed) of Him can have been created since whatever proceeds from God Himself is part of Him and must therefore have existed eternally. If God was without Mind at any time He would not be God; or if he was without Thoughts at any time He would cease to be the Almighty One which is impossible! Muslim theology confirms this belief by stating that the Quran is uncreated and has existed in eternity with God. There again we find plurality within unity, something that is other then God but it is at the same time one with God.

D. Trinity answers difficult questions about the nature of God

The concept of God being a unique community within Himself stands in opposite to the Muslim concept of Allah being one in the strict numerical sense of the word. This Muslim understanding raises two questions:

1. 'How could Allah have been self sufficient and loving before the creation of angels and of the earth?' Since true love is always giving and Allah according to Islam is a lone God, according to logic there must have been a time where he was incomplete, where he could not have had the attribute of love? However, according to both the Quran and the Bible, God has always been and always will be perfect.

2. 'Is Allah selfish?' Since love is described as having '...no envy;...no high opinion of itself,....no pride;...no thought for itself...(1 Corinthians 13: 4-5) some people like sceptic John Stuart Mill, Mark Twain or Pablo Picasso have come to the conclusion that God is utterly selfish. They say that by asking us to worship nobody else but God, he himself commits the sin of seeking glory for himself only for which he condemns man. While many Muslims would say that Allah, the creator can be selfish if he wants, Bible believing Christians find the answer to this apparent contradiction in the Trinitarian nature of God. He shares his glory among himself.

3. 'Is Allah limited?' Of course that can not be but he who thinks of God as an absolute unity where there is no room for multiplicity at all, is forced to believe in a god who does not know himself. Self-knowledge demands a distinction, a multiplicity, between knower and known. Only a Trinitarian concept of God allows for such a vital distinction..

E. Doctrine of Trinity held by early Christians

Tertullian, an early church father, used the word 'Trinity' the first time at the end of the 2nd century after the birth of Christ (AD) The Church adopted it as an official doctrine at the council of Nizea in 325 and in its final form at the council of Constantinople in 381 to defend Christianity against false teachings. (See also,'The Illustrated Bible Dictionary" by F.F. Bruce, IVP Leicester, 1962, 'Trinity")

However, the content of the Trinitarian doctrine has been believed in and taught about by Christian writers living before the council of Nizea already. They do not always reflect the general theological beliefs of common Christians of their day but nevertheless give some indication regarding doctrinal issues. Statements in support of the Trinity were made by:

Justin, martyred 165 AD: 'The Father of the Universe has a Son; who also, being the first-begotten Word of God, is even God.' (see, Justin Martyr, First Apology 63, in The Ante-Nicene Fathers: Translations of the Writings of the Fathers down to A.D. 325, ed. Alexander Roberts and James Donaldson, rev.ed. A. Cleveland Coxe (Grand Rapids: William B. Eedmans Publishing Co., 1969 reprint, 1:184; hereafter cited as ANF.)

'Christians worship God the Father, the Son (who came forth from Him...), and the prophetic Spirit.' (Justin Martyr, First Apology 6 in ANF, 1:164)

Irenaeus, 130-200 AD: 'The Church has its faith in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God...Christ Jesus, is our Lord and God and Saviour, and King.' (Irenaeus, Against Heresies 1.10.1, in ANF, 1:330)

Clement of Alexandria, 200 AD: 'Christ is truly most manifest Deity, He that is made equal to the Lord of the universe; because He was His Son.' (Clement of Alexandria, Exhortation to the Heathen 10, in ANF, 2:202)

WHAT DIFFERENCE DOES THE TRINITY MAKE IN MY LIFE?

At one stage in the growing up process of my daughter she developed a new phrase that soon became her favourite saying, thankfully only for a short time. When she was told to come in for dinner after play she would often fearlessly proclaim, 'so what?' That was her way of saying, 'what you are saying is irrelevant to me. I want to continue playing outside.' She thought wrongly what we were asking her to do did not have any practical influence on her situation. Once convinced of the truth behind the Trinity many people still ask 'so what, this doctrine has no practical consequences for my life.' As we shall see, the Bible disagrees with such a hasty conclusion.

'So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, "Be fruitful and increase in number;'

(Genesis 1:27-28)

As an interesting detail the thought that all men originated from one kind was not known in the ancient world. Greeks called themselves 'Autochons,' 'made from the earth of Greece.' All others they called 'Barbarians,' 'foreigners.' The Jews, being eager to stress there uniqueness as people, would never have invented such a teaching that made them having the same ancestors as other people. Only because God said so they were willing to accept it without a full understanding. This proofs once more the accuracy of the Bible.

The passage above declares that we are created in God's image, in his likeness. The literal meaning of 'image', 'to shade' shows that man is not the same as God but similar in certain aspects, such as in his ability to think, feel and will. Even though badly damaged through sin, these are our God given tools to love and relate with him and each other.

Calvin, the French Theologian and Reformer said: 'Do you want to know God, get to know yourself. Do you want to know yourself get to know God (because we are made in his image).'

The word translated 'image' was used in ancient times by kings of the Near East to describe statues of themselves which were placed in all the main cities of their vast kingdoms. Because they could not be physically present everywhere, the kings images served as a reminder to everyone of their authority and rule. 'The statue was not the same as the king, but it represented the king and was due the same glory and honour. To dishonour the statue of the king was sacrilege, treason.' ('Intimate Allies' by Allender and Longman, Tyndale House Publishers, USA, 1995, page 18)

The Bible confirms this profound truth when it says what God is in big we are in small::

'When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, :what is man that you are mindful of him, the son of man that you care for him? You made him a little lower than the heavenly beings (or, than God) and crowned him with glory and honour. You made him ruler over the works of your hands; you put everything under his feet.'

(Psalms 8:3-6)

Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man.' (Genesis 9:6)

The command above is so radical because if we touch men, the image of God, in a sense we touch God! War in its various forms would cease if that principle was understood. What I do to my fellow beings I do to God in some ways. We either cultivate beauty or do harm. We must learn to look beyond the depravity and see the beauty of men. We are more glorious than a beautiful sunset. No matter what we do we therefore are still worth loving, even the worst criminal.

"The King will reply, `I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.' (Matthew 25:40)

Islam teaches to do good to our fellow beings in order to influence the scale of good and bad deeds positively so that perhaps one can go to heaven, if Allah wills. However, the real reason for treating them with dignity and importance is to bring glory and honour to God.

If man is created in God's image, similar to him, what practical lessons can we learn from the doctrine of the Trinity? How does it affect our daily lives?

1.Trinity teaches that relationships are most important in life

A loving relationship between God the Father, God the Son and God the Holy Spirit is at the heart of the Trinity. The Father loves the Son (Matthew 3:16-17), the Son submits to the Father (Luke 22:42) , the Holy Spirit brings honour and glory to Jesus. (John 16:14) Because we are made in God's image relationships must be our first priority in life. What is most important to us? Success in business? Riches, material things? Degrees? Knowledge? Health? Reputation? If they are more important than relationships then we sin and have to ask God for forgiveness.

A. Trinity makes passionate, personal relationship with God possible

Because sin is so severe and separates the Holy One from unholy men, God the Father sent God the Son to die for our sins on the cross. Without belief in the Trinity such a divine rescue operation would have been impossible. If God was One in the Muslim sense of the word who would have ruled the Universe during the time he died for us? Nobody and that can not be since God rules for ever. He who believes that Jesus died for his sin on the cross must believe in the Trinity. One can not believe one without the other. Only through the work of Jesus on the cross men is enabled to stand in the presence of the Holy God.

Andrei Roubliev, a Russian artist, has painted a most interesting picture. It depicts God's visitation to Abraham and Sarah in the form of three angels. (Genesis 18:1-8) One sees three men who are eating on a table. There is an empty space reserved for YOU! You are invited to enjoy the fellowship of God the Holy Trinity! We have a hard time to grasp such an incredible thought because when we think about God we stand in awe about the fact that he is One, Almighty, Powerful, having all things under his sovereign control. This is all true but it is only one side of the picture. God reveals himself not only as the sovereign One but also as having an intensive, passionate relationship within the Trinity. Through faith in Jesus and his works God invites us into a relationship as his children, who have the potential to become his grown up sons and daughters, his friends!

'And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no-one can boast.'

(Ephesians 2:6-9)

'His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness. Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.'

(2 Peter 1:3-4)

'The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ.

(1 John 1:2-3)

Jesus: 'I no longer call you servants, because a servant does not know his master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.'

(John 15:15)

Good friends treat each other as equals even though they may come from different backgrounds, have different jobs, and may not belong to the same social class. In spite of the differences their friendship unites them. Friends respect and listen to each other. Everyone is invited to share their opinions, feelings and ideas freely without having to fear they will be rejected as persons. Constructive criticism is allowed. Someone said, 'a friend is one who knows you as you are, understands where you have been, accepts who you have become, and still gently invites you to grow.' As incredible as it may sound but if we have become friends with God through faith in Jesus he offers us such a friendship! We are invited to participate in it! God rejoices over us and our uniqueness. In taking part in God's unity our being different from everyone else will honour and glorify him. It is true, we have not deserved to be treated in such a way, it is not our right but God offers his friendship as a privilege.

Of course, as friends of the perfect God we will make mistakes here on earth. However, God is so great that he can even turn around the bad and make it work for our good.

'And we know that in all things God works for the good of those who love him, who have been called according to his purpose.'

(Romans 8:28)

God's will can be compared with a river. Within the river bed it will always find a way. Our sins and selfishness are like debris, stones and mud. They can not stop the river for ever. It will find a possibility to get around the awkward hindrances. As long as we stay in the friendship with God he will finish the work he has started in us. (Philippians 1:6) Is that not good news indeed?

B. Trinity makes passionate, personal relationships with people possible

Relationships are absolutely vital for a healthy upbringing, in fact for our very survival as human beings. Babies, orphaned during the second world war died for a lack of attention. A small child who got lost in a French forest for years started to act like an animal. Similarly, sin, selfishness, is the single most devastating problem that mars relationships and cuts people off from each other. It turns their existence into a kind of hell on earth. Since God the Holy Trinity dealt with our rebellion against him, forgiveness is available through faith in Jesus. Only they who are forgiven by God can truly forgive others. Then God's ultimate goal for us becomes possible. In the Westminster Catechism it is described as, 'The chief end of man is to glorify God and to enjoy him forever.'

This happens when we who are made in God's image, (lit 'to shade') in his likeness (Genesis 1:26 ) reflect him by living in loving relationships with him and each other in marriage, family, the church and also the government.

Being made in God's image, whatever we do has to be a reflection of God's community, the Holy Trinity. God's goal is to reproduce His community:

Jesus said: "My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one: I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.'

(John 17:20-23)

Only 10% of all leaders world wide finish well. The main thing that is going to help us finish well is community with God and with each other. Because we are fallen we are called to suffering in the process.

'For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.'

(1 Peter 2:19-21, see also verses 22-25 and Philippians 2:1-14)

We must adopt this theology of suffering. Like the Russian Christian we should be surprised if we do not suffer! God allows suffering in our lives because he trusts us.

'And we, who with unveiled faces (we must take off our masks) all reflect (as a result of being real and honest not of doing) the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit. Therefore, since through God's mercy we have this ministry, we do not lose heart.'

(2 Corinthians 3:18-4:1)

We are called to enter the pain caused by living in a fallen community not to run from it. We are to stay in the 'tunnel of chaos until we bump into God.' As we do this we will learn to ask different questions about the same realities and we will be freed up to move more in our giftedness. Community with one another is sitting in the pain knowing that we can not fix it. By being loved in that way people are being freed up to be changed by God. An important issue is not to build up trust in each other only (John 2:24) but to get willing to open ourselves up to be hurt by others. Tears are an open door where others invite us to share their pain. When someone challenges us we should take what they say or do, unwrap it like a gift, examine it, rather than react against it superficially. To do this we need solitude in God's presence. 'Lord, why do you allowed this to happen? What do you want me to learn?' We are to be accountable to each other regularly. If more than one person tells us the same we will be more likely to listen. If sinful patterns repeat themselves we have either not pursued each other enough to keep a superficial peace or rebellion against God takes place in peoples lives. In case of the latter, as a last resort because we live in a fallen world, separation will have to occur.

2. Trinity teaches that there is room for diversity within unity of marriage, family and Church,

The three Persons (in the sense of self with particular function) of the Trinity have different roles but the same goal, namely to enable us to enter into fellowship with God and to grow in that profound relationship. God the Father is the One who sends, God the Son is the One who saves and God the Holy Spirit is the One who lives in the Christian and helps him to grow spiritually. What a tremendous example of diversity within unity, one for us to follow. To do so we desperately need the help of God the Holy Spirit. Without him we are more drawn to people that are like us in terms of where they come from, what they do and who they are. Therefore, we are in danger of judging those who are different from us, even though they may still be within biblical boundaries. Quickly we are tempted to say, 'the way we do it is better.' Perhaps we should say, 'we are doing this differently, not necessarily better or worse.' Young Christians should not say 'the way we worship God with modern songs is better than how our fathers did it.' Our style of worship is just different, that is all. Especially when Christians come together for worship and service of God they are told to do so in diversity according to the giftedness of each. (See 1 Corinthians 12)

The same principle, that diversity contributes to the richness, the quality of our relationships, is also applicable in the areas of marriage, family, friends, relatives and at work. Developments where things are done differently but still to the glory of God should make us rejoice. We ought to support not try to hinder them out of fear. Oneness with the people we relate is important as long as we make room for others to be different if they choose to do so. In the beginning of life a child would like to be one and the same with his parents. At a later stage it also wants to be different to live out its own God given uniqueness. If someone experiences too much one and the sameness they feel uneasy and suffocated. He who does not feel enough unity will get lonely. These paradox desires are a sign of God's life in us.

3. Trinity teaches that mission originates naturally from it

Have you ever wondered why God created the world in the first place? Within the community of the Trinity he has absolutely no unmet needs. So why would he want to bother with creation and all the hassles we brought him through our rebellion against him? Could it be that he created the world and gave life to us as an overflow of his love existing within the Trinity? He who truly loves wants to give. That profound truth has to be at the heart of every missionary activity. The result of it is also a new creation. Those who believe in Jesus are born again. (John 3) They who know God the Holy Trinity personally, they who in whom God lives through his Holy Spirit, can not but tell others about Jesus. He said: 'For out of the overflow of the heart the mouth speaks.' (Matthew 12:34) Mission is at the very heart of God. It is his heart beat, the center of his life. What kind of place does the subject of mission take in our life? When have we last told others about Jesus?

4. Trinity teaches that there is no difference between life in general and spiritual life

Life originates from God the Holy Trinity who is life and from whom all forms of life begin. Therefore God is everywhere. He can be found in nature and in all other of his works.

Psalmist praying to God: 'You hem me in - behind and before; you have laid your hand upon me. Such knowledge is too wonderful for me, too lofty for me to attain. Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, "Surely the darkness will hide me and the light become night around me," even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you.'

(Psalms 139:5-12)

'From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. God did this so that men would seek him and perhaps reach out for him and find him, though he is not far from each one of us. `For in him we live and move and have our being.' As some of your own poets have said, `We are his offspring.' "Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone - an image made by man's design and skill.'

(Acts 17:26 -29)

The teaching that God is everywhere is Biblical as can be seen from the passages above. New Age ideologies too believe that God is everywhere. Whereas according to those teachings God is equal to nature and is confined to it, Jews and Christians believe that God exists not just in his works but his presence far transcends, exceeds his creation. Therefore Christians do not worship the creation because God is much bigger than it. The consequences of this truth have the potential to revolutionise our daily lives! Since God is present everywhere we can fellowship and enjoy him during our love for mountain climbing, country rambling, swimming, just as much as in a Church service. All these forms of life are having God, the Holy Trinity as a source. His being can not be boxed and put in different categories, such as general life and spiritual life. Therefore we can worship him in and through everything good, be it while reading the Bible, praying, working on the computer, cleaning dishes, working in a factory, looking after children and so on. What a liberating truth! In case you would rather like to go for a walk then to a Church service you do not need to feel guilty. Out in the fresh air you can experience the all present God just as much if only you keep your eyes and ears attentive to him. Of course, everything has got its time. The ideal thing is doing one without neglecting the other. God, who lives in all his works and far beyond wants us to enjoy them and by doing that, him as well. God created such a rich variety of things for us to delight in. That is why we read in 1 Timothy 6:17:

'Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.'

5. Trinity teaches that a passionate live is possible

Within the community of the Holy Trinity God passionately feels, thinks, speaks and wills and works. These signs of life are naturally found in his creation too, especially in man who is created in God's image as male and female. It follows that our passions are a sign of God's life in us. As a result of sin those intense desires have sadly been subject to the likelihood of distortion and perversion. Our longing to be unique, to do something special is God given. But if we live it out wrongly we are in danger of becoming proud and selfish. God has put the desire in us to love and to be loved. Lived out in an ungodly way it can turn into lust, being overbearing, acting in a dictatorial manner, controlling. Nevertheless, the root of our passion is still God given. C.S. Lewis, a professor of Medieval and Renaissance literature at Cambridge University put it in this way: '...wickedness, when you examine it, turns out to be the pursuit of some good in the wrong way...badness is only spoiled goodness. And there must be something good first before it can be spoiled...All the things which enable a bad man to be effectively bad are in themselves good things-resolution, cleverness, good looks, existence itself.' ('Mere Christianity', New York, Macmillan, 1943, pages 49-50) These thoughts are confirmed by the teaching of Christianity that Satan was originally created by God as an angel. Since everything else brought into being by God was good in the beginning, he too only became evil, a fallen angel, after his rebellion against God. Inspite of the dangers that lie in a passionate life we must not avoid it all together. After all we do not stop eating just because we are in danger of eating too much food.

The following teaching of our Lord in Matthew 16:24 has often been misunderstood to mean one should not live a passionate life:

'Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it.'

To deny ourselves does mean to say 'no' to our wishes and desires if they go against the wishes and desires of Jesus. Yes, God's unity demands that we are one with him in saying 'no' to evil and selfishness. But God's holy Trinity equally asks us to say 'yes' to our good passions, to that what makes us unique, what differentiates us from others. If you love playing chess and you are good at it, then use that passion for God's glory. How? By passing on the praise people give you to God in telling them about him. Have you got a passion for dress making, sowing, knitting? Do not feel guilty if you spend hours on doing that. Use your gift for God's glory by telling others about his goodness, perhaps also by giving the finished product to someone as a gift. Do you love football, cricket, tennis? Then use these passions to praise God. How? By enjoying them and by building relationships with others in order to share your passion for God with them. If we say 'no' to our good passions we actually sin because then we say 'no' to God who is the source of all passion.

When we submit ourselves to the King of kings, the source of all our passions, he will enable us to live with unfulfilled desires too. God who is at the root of our passions is more important than their fulfilment. Therefore we can rejoice about the good things we desire without always having to consume them. Those of us who live in rich countries where everything is set towards instant satisfaction will find this truth particularly helpful.

In view of the fact that God is at the source of all passion we can even learn from our bad desires. Let me give you an example: A Christian went to a retreat centre to spend a few quiet days reading the Bible and praying. In the evenings participants were invited to share what they had learnt during the day. One day the poor soul had to fight a lot against sexual temptation and lustful thoughts. Once he pulled himself together to share about all this he expected his counsellor to say something like: 'If you really want to grow in spiritual maturity you have to rid yourself of such thoughts.' Much to his surprise he got this response: 'The sheer intensity of your temptation are a weak indication of how much God passionately loves you.' That is an unusual way to learn about God's intensive love for us from the source of passion that later turned bad.

5. A) Message of the Gospel enables us to have good passions

At the center of the gospel message is the proclamation that God loves us. (John 3:16) Sin, our rebellion against him, has spoiled the privilege of having a loving relationship with our maker. In his love he prepared a way for us to be restored again into fellowship with him by sending Jesus, God the Son, into this world to die for our sins. The punishment for our rebellion is death, separation, as seen above. Human beings are absolutely powerless to bear a sentence that is so radical because of God's holiness. In his perfection he must not have a relationship with imperfection otherwise he would cease to be God which is impossible. Whoever believes that Jesus died for their sins on their behalf will be saved from hell, the eternal separation from the Lord. They experience cleansing from evil passions in a unique, almost unbelievable way:

Jesus said: "If you love me, (based on the context one could also say 'if you believe in me') you will obey what I command. And I will ask the Father, and he will give you another Counsellor to be with you for ever - the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come to you. Before long, the world will not see me any more, but you will see me. Because I live, you also will live. On that day you will realise that I am in my Father, and you are in me, and I am in you. Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him." Then Judas (not Judas Iscariot) said, "But, Lord, why do you intend to show yourself to us and not to the world?" Jesus replied, "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. "'

(John 14:15-23)

Can you imagine, the Almighty God, creator of heaven and earth, the Holy Trinity, promises to dwell in all those who put their faith in what Jesus has done at the cross! God lives in them, similarly as the three persons of the Trinity indwell each other without diminishing the full person hood of each. To have such a friend in one's life will naturally lead to a perfect peace but also to chaotic circumstances at times. It is encouraging to know that these crises too are a sign of new eternal life. Now, with the help of God who lives in the believer, he gets the strength to say 'no' to bad passions. He can also say 'no' to good passions if they hurt others or if it is too early to express them. That gospel is truly good news!

Faithful or Lukewarm

Rv:3:

Faithful

7 ¶ And to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David, he that openeth and no man shutteth, shutteth and no man openeth:
8 I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name.
9 Behold, I will bring of the synagogue of Satan, who say they are Jews and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee.
10 Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon the earth.
11 Behold, I come quickly: hold fast that which thou hast, that no man take thy crown.
12 He that shall overcome, I will make him a pillar in the temple of my God: and he shall go out no more. And I will write upon him the name of my God and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name.
13 He that hath an ear, let him hear what the Spirit saith to the churches.

Lukewarm

14 ¶ And to the angel of the church of Laodicea write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God:
15 I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot.
16 But because thou art lukewarm and neither cold nor hot, I will begin to vomit thee out of my mouth.
17 Because thou sayest: I am rich and made wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked.
18 I counsel thee to buy of me gold, fire tried, that thou mayest be made rich and mayest be clothed in white garments: and that the shame of thy nakedness may not appear. And anoint thy eyes with eyesalve, that thou mayest see.
19 Such as I love, I rebuke and chastise. Be zealous therefore and do penance.
20 Behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him: and he with me.
21 To him that shall overcome, I will give to sit with me in my throne: as I also have overcome and am set down with my Father in his throne.
22 He that hath an ear, let him hear what the Spirit saith to the churches.
(DRV)



* * * *

The Communists, who are arch enemies of God and Christ, thrive on Lukewarm masses who do not resist the evil of the Communist Atheism. Capitalism is just a word with Communists to use as a ploy for their real ultimate collectivist aims.

“We cannot expect the American people to jump from Capitalism to Communism, but we can assist their elected leaders in giving them small doses of Socialism until they wake up one day to find they have Communism.” —Nikita Kruschev

Abortion and the Conscience of the Nation - Ronald Reagan 1983

Abortion and the Conscience of the Nation - Ronald Reagan

The 10th anniversary of the Supreme Court decision in Roe v. Wade is a good time for us to pause and reflect. Our nationwide policy of abortion-on-demand through all nine months of pregnancy was neither voted for by our people nor enacted by our legislators — not a single state had such unrestricted abortion before the Supreme Court decreed it to be national policy in 1973. But the consequences of this judicial decision are now obvious: since 1973, more than 15 million unborn children have had their lives snuffed out by legalized abortions. That is over ten times the number of Americans lost in all our nation's wars.

Make no mistake, abortion-on-demand is not a right granted by the Constitution. No serious scholar, including one disposed to agree with the Court's result, has argued that the framers of the Constitution intended to create such a right. Shortly after the Roe v. Wade decision, Professor John Hart Ely, now Dean of Stanford Law School, wrote that the opinion "is not constitutional law and gives almost no sense of an obligation to try to be." Nowhere do the plain words of the Constitution even hint at a "right" so sweeping as to permit abortion up to the time the child is ready to be born. Yet that is what the Court ruled.

As an act of "raw judicial power" (to use Justice White's biting phrase), the decision by the seven-man majority in Roe v. Wade has so far been made to stick. But the Court's decision has by no means settled the debate. Instead, Roe v. Wade has become a continuing prod to the conscience of the nation.

Abortion concerns not just the unborn child, it concerns every one of us. The English poet, John Donne, wrote: ". . . any man's death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee."

We cannot diminish the value of one category of human life — the unborn — without diminishing the value of all human life. We saw tragic proof of this truism last year when the Indiana courts allowed the starvation death of "Baby Doe" in Bloomington because the child had Down's Syndrome.

Many of our fellow citizens grieve over the loss of life that has followed Roe v. Wade. Margaret Heckler, soon after being nominated to head the largest department of our government, Health and Human Services, told an audience that she believed abortion to be the greatest moral crisis facing our country today. And the revered Mother Teresa, who works in the streets of Calcutta ministering to dying people in her world-famous mission of mercy, has said that "the greatest misery of our time is the generalized abortion of children."

Over the first two years of my Administration I have closely followed and assisted efforts in Congress to reverse the tide of abortion — efforts of Congressmen, Senators and citizens responding to an urgent moral crisis. Regrettably, I have also seen the massive efforts of those who, under the banner of "freedom of choice," have so far blocked every effort to reverse nationwide abortion-on-demand.

Despite the formidable obstacles before us, we must not lose heart. This is not the first time our country has been divided by a Supreme Court decision that denied the value of certain human lives. The Dred Scott decision of 1857 was not overturned in a day, or a year, or even a decade. At first, only a minority of Americans recognized and deplored the moral crisis brought about by denying the full humanity of our black brothers and sisters; but that minority persisted in their vision and finally prevailed. They did it by appealing to the hearts and minds of their countrymen, to the truth of human dignity under God. From their example, we know that respect for the sacred value of human life is too deeply engrained in the hearts of our people to remain forever suppressed. But the great majority of the American people have not yet made their voices heard, and we cannot expect them to — any more than the public voice arose against slavery — until the issue is clearly framed and presented.

What, then, is the real issue? I have often said that when we talk about abortion, we are talking about two lives — the life of the mother and the life of the unborn child. Why else do we call a pregnant woman a mother? I have also said that anyone who doesn't feel sure whether we are talking about a second human life should clearly give life the benefit of the doubt. If you don't know whether a body is alive or dead, you would never bury it. I think this consideration itself should be enough for all of us to insist on protecting the unborn.

The case against abortion does not rest here, however, for medical practice confirms at every step the correctness of these moral sensibilities. Modern medicine treats the unborn child as a patient. Medical pioneers have made great breakthroughs in treating the unborn — for genetic problems, vitamin deficiencies, irregular heart rhythms, and other medical conditions. Who can forget George Will's moving account of the little boy who underwent brain surgery six times during the nine weeks before he was born? Who is the patient if not that tiny unborn human being who can feel pain when he or she is approached by doctors who come to kill rather than to cure?

The real question today is not when human life begins, but, What is the value of human life? The abortionist who reassembles the arms and legs of a tiny baby to make sure all its parts have been torn from its mother's body can hardly doubt whether it is a human being. The real question for him and for all of us is whether that tiny human life has a God-given right to be protected by the law — the same right we have.

What more dramatic confirmation could we have of the real issue than the Baby Doe case in Bloomington, Indiana? The death of that tiny infant tore at the hearts of all Americans because the child was undeniably a live human being — one lying helpless before the eyes of the doctors and the eyes of the nation. The real issue for the courts was not whether Baby Doe was a human being. The real issue was whether to protect the life of a human being who had Down's Syndrome, who would probably be mentally handicapped, but who needed a routine surgical procedure to unblock his esophagus and allow him to eat. A doctor testified to the presiding judge that, even with his physical problem corrected, Baby Doe would have a "non-existent" possibility for "a minimally adequate quality of life" — in other words, that retardation was the equivalent of a crime deserving the death penalty. The judge let Baby Doe starve and die, and the Indiana Supreme Court sanctioned his decision.

Federal law does not allow federally-assisted hospitals to decide that Down's Syndrome infants are not worth treating, much less to decide to starve them to death. Accordingly, I have directed the Departments of Justice and HHS to apply civil rights regulations to protect handicapped newborns. All hospitals receiving federal funds must post notices which will clearly state that failure to feed handicapped babies is prohibited by federal law. The basic issue is whether to value and protect the lives of the handicapped, whether to recognize the sanctity of human life. This is the same basic issue that underlies the question of abortion.

The 1981 Senate hearings on the beginning of human life brought out the basic issue more clearly than ever before. The many medical and scientific witnesses who testified disagreed on many things, but not on the scientific evidence that the unborn child is alive, is a distinct individual, or is a member of the human species. They did disagree over the value question, whether to give value to a human life at its early and most vulnerable stages of existence.

Regrettably, we live at a time when some persons do not value all human life. They want to pick and choose which individuals have value. Some have said that only those individuals with "consciousness of self" are human beings. One such writer has followed this deadly logic and concluded that "shocking as it may seem, a newly born infant is not a human being."

A Nobel Prize winning scientist has suggested that if a handicapped child "were not declared fully human until three days after birth, then all parents could be allowed the choice." In other words, "quality control" to see if newly born human beings are up to snuff.

Obviously, some influential people want to deny that every human life has intrinsic, sacred worth. They insist that a member of the human race must have certain qualities before they accord him or her status as a "human being."

Events have borne out the editorial in a California medical journal which explained three years before Roe v. Wade that the social acceptance of abortion is a "defiance of the long-held Western ethic of intrinsic and equal value for every human life regardless of its stage, condition, or status."

Every legislator, every doctor, and every citizen needs to recognize that the real issue is whether to affirm and protect the sanctity of all human life, or to embrace a social ethic where some human lives are valued and others are not. As a nation, we must choose between the sanctity of life ethic and the "quality of life" ethic.

I have no trouble identifying the answer our nation has always given to this basic question, and the answer that I hope and pray it will give in the future. American was founded by men and women who shared a vision of the value of each and every individual. They stated this vision clearly from the very start in the Declaration of Independence, using words that every schoolboy and schoolgirl can recite:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness.
We fought a terrible war to guarantee that one category of mankind — black people in America — could not be denied the inalienable rights with which their Creator endowed them. The great champion of the sanctity of all human life in that day, Abraham Lincoln, gave us his assessment of the Declaration's purpose. Speaking of the framers of that noble document, he said
:
This was their majestic interpretation of the economy of the Universe. This was their lofty, and wise, and noble understanding of the justice of the Creator to His creatures. Yes, gentlemen, to all his creatures, to the whole great family of man. In their enlightened belief, nothing stamped with the divine image and likeness was sent into the world to be trodden on. . . They grasped not only the whole race of man then living, but they reached forward and seized upon the farthest posterity. They erected a beacon to guide their children and their children's children, and the countless myriads who should inhabit the earth in other ages.
He warned also of the danger we would face if we closed our eyes to the value of life in any category of human beings:
I should like to know if taking this old Declaration of Independence, which declares that all men are equal upon principle and making exceptions to it where will it stop. If one man says it does not mean a Negro, why not another say it does not mean some other man?
When Congressman John A. Bingham of Ohio drafted the Fourteenth Amendment to guarantee the rights of life, liberty, and property to all human beings, he explained that all are "entitled to the protection of American law, because its divine spirit of equality declares that all men are created equal." He said the right guaranteed by the amendment would therefore apply to "any human being." Justice William Brennan, writing in another case decided only the year before Roe v. Wade, referred to our society as one that "strongly affirms the sanctity of life."

Another William Brennan — not the Justice — has reminded us of the terrible consequences that can follow when a nation rejects the sanctity of life ethic:
The cultural environment for a human holocaust is present whenever any society can be misled into defining individuals as less than human and therefore devoid of value and respect.
As a nation today, we have not rejected the sanctity of human life. The American people have not had an opportunity to express their view on the sanctity of human life in the unborn. I am convinced that Americans do not want to play God with the value of human life. It is not for us to decide who is worthy to live and who is not. Even the Supreme Court's opinion in Roe v. Wade did not explicitly reject the traditional American idea of intrinsic worth and value in all human life; it simply dodged this issue.

The Congress has before it several measures that would enable our people to reaffirm the sanctity of human life, even the smallest and the youngest and the most defenseless. The Human Life Bill expressly recognizes the unborn as human beings and accordingly protects them as persons under our Constitution. This bill, first introduced by Senator Jesse Helms, provided the vehicle for the Senate hearings in 1981 which contributed so much to our understanding of the real issue of abortion.

The Respect Human Life Act, just introduced in the 98th Congress, states in its first section that the policy of the United States is "to protect innocent life, both before and after birth." This bill, sponsored by Congressman Henry Hyde and Senator Roger Jepsen, prohibits the federal government from performing abortions or assisting those who do so, except to save the life of the mother. It also addresses the pressing issue of infanticide which, as we have seen, flows inevitably from permissive abortion as another step in the denial of the inviolability of innocent human life.

I have endorsed each of these measures, as well as the more difficult route of constitutional amendment, and I will give these initiatives my full support. Each of them, in different ways, attempts to reverse the tragic policy of abortion-on-demand imposed by the Supreme Court ten years ago. Each of them is a decisive way to affirm the sanctity of human life.

We must all educate ourselves to the reality of the horrors taking place. Doctors today know that unborn children can feel a touch within the womb and that they respond to pain. But how many Americans are aware that abortion techniques are allowed today, in all 50 states, that burn the skin of a baby with a salt solution, in an agonizing death that can last for hours?

Another example: two years ago, the Philadelphia Inquirer ran a Sunday special supplement on "The Dreaded Complication." The "dreaded complication" referred to in the article — the complication feared by doctors who perform abortions — is the survival of the child despite all the painful attacks during the abortion procedure. Some unborn children do survive the late-term abortions the Supreme Court has made legal. Is there any question that these victims of abortion deserve our attention and protection? Is there any question that those who don't survive were living human beings before they were killed?

Late-term abortions, especially when the baby survives, but is then killed by starvation, neglect, or suffocation, show once again the link between abortion and infanticide. The time to stop both is now. As my Administration acts to stop infanticide, we will be fully aware of the real issue that underlies the death of babies before and soon after birth.

Our society has, fortunately, become sensitive to the rights and special needs of the handicapped, but I am shocked that physical or mental handicaps of newborns are still used to justify their extinction. This Administration has a Surgeon General, Dr. C. Everett Koop, who has done perhaps more than any other American for handicapped children, by pioneering surgical techniques to help them, by speaking out on the value of their lives, and by working with them in the context of loving families. You will not find his former patients advocating the so-called "quality-of-life" ethic.

I know that when the true issue of infanticide is placed before the American people, with all the facts openly aired, we will have no trouble deciding that a mentally or physically handicapped baby has the same intrinsic worth and right to life as the rest of us. As the New Jersey Supreme Court said two decades ago, in a decision upholding the sanctity of human life, "a child need not be perfect to have a worthwhile life."

Whether we are talking about pain suffered by unborn children, or about late-term abortions, or about infanticide, we inevitably focus on the humanity of the unborn child. Each of these issues is a potential rallying point for the sanctity of life ethic. Once we as a nation rally around any one of these issues to affirm the sanctity of life, we will see the importance of affirming this principle across the board.

Malcolm Muggeridge, the English writer, goes right to the heart of the matter: "Either life is always and in all circumstances sacred, or intrinsically of no account; it is inconceivable that it should be in some cases the one, and in some the other." The sanctity of innocent human life is a principle that Congress should proclaim at every opportunity.

It is possible that the Supreme Court itself may overturn its abortion rulings. We need only recall that in Brown v. Board of Education the court reversed its own earlier "separate-but-equal" decision. I believe if the Supreme Court took another look at Roe v. Wade, and considered the real issue between the sanctity of life ethic and the quality of life ethic, it would change its mind once again.

As we continue to work to overturn Roe v. Wade, we must also continue to lay the groundwork for a society in which abortion is not the accepted answer to unwanted pregnancy. Pro-life people have already taken heroic steps, often at great personal sacrifice, to provide for unwed mothers. I recently spoke about a young pregnant woman named Victoria, who said, "In this society we save whales, we save timber wolves and bald eagles and Coke bottles. Yet, everyone wanted me to throw away my baby." She has been helped by Save-a-Life, a group in Dallas, which provides a way for unwed mothers to preserve the human life within them when they might otherwise be tempted to resort to abortion. I think also of House of His Creation in Catesville, Pennsylvania, where a loving couple has taken in almost 200 young women in the past ten years. They have seen, as a fact of life, that the girls are not better off having abortions than saving their babies. I am also reminded of the remarkable Rossow family of Ellington, Connecticut, who have opened their hearts and their home to nine handicapped adopted and foster children.

The Adolescent Family Life Program, adopted by Congress at the request of Senator Jeremiah Denton, has opened new opportunities for unwed mothers to give their children life. We should not rest until our entire society echoes the tone of John Powell in the dedication of his book, Abortion: The Silent Holocaust, a dedication to every woman carrying an unwanted child: "Please believe that you are not alone. There are many of us that truly love you, who want to stand at your side, and help in any way we can." And we can echo the always-practical woman of faith, Mother Teresa, when she says, "If you don't want the little child, that unborn child, give him to me." We have so many families in America seeking to adopt children that the slogan "every child a wanted child" is now the emptiest of all reasons to tolerate abortion.

I have often said we need to join in prayer to bring protection to the unborn. Prayer and action are needed to uphold the sanctity of human life. I believe it will not be possible to accomplish our work, the work of saving lives, "without being a soul of prayer." The famous British Member of Parliament, William Wilberforce, prayed with his small group of influential friends, the "Clapham Sect," for decades to see an end to slavery in the British empire. Wilberforce led that struggle in Parliament, unflaggingly, because he believed in the sanctity of human life. He saw the fulfillment of his impossible dream when Parliament outlawed slavery just before his death.

Let his faith and perseverance be our guide. We will never recognize the true value of our own lives until we affirm the value in the life of others, a value of which Malcolm Muggeridge says:. . . however low it flickers or fiercely burns, it is still a Divine flame which no man dare presume to put out, be his motives ever so humane and enlightened."

Abraham Lincoln recognized that we could not survive as a free land when some men could decide that others were not fit to be free and should therefore be slaves. Likewise, we cannot survive as a free nation when some men decide that others are not fit to live and should be abandoned to abortion or infanticide. My Administration is dedicated to the preservation of America as a free land, and there is no cause more important for preserving that freedom than affirming the transcendent right to life of all human beings, the right without which no other rights have any meaning.


And see this video

Mother Teresa's Letter to the US Supreme Court on Roe v. Wade

Mother Teresa's Letter to the US Supreme Court on Roe v. Wade

This amicus brief was filed before the U.S. Supreme Court in the cases of Loce v. New Jersey and Krail et al. v. New Jersey in February 1994, by Mother Teresa.

I hope you will count it no presumption that I seek your leave to address you on behalf of the unborn child. Like that child I can be considered an outsider. I am not an American citizen.

My parents were Albanian. I was born before the First World War in a part of what was not yet, and is no longer, Yugoslavia.
In many senses I know what it is like to be without a country.
I also know what is like to feel an adopted citizen of other lands. When I was still a young girl I traveled to India.
I found my work among the poor and the sick of that nation, and I have lived there ever since.

Since 1950 I have worked with my many sisters from around the world as one of the Missionaries of Charity. Our congregation now has over four hundred foundations in more that one hundred countries, including the United States of America.
We have almost five thousand sisters.

We care for those who are often treated as outsiders in their own communities by their own neighbors—the starving, the crippled, the impoverished, and the diseased, from the old woman with a brain tumor in Calcutta to the young man with AIDS in New York City.
A special focus of our care are mothers and their children.

This includes mothers who feel pressured to sacrifice their unborn children by want, neglect, despair, and philosophies and government policies that promote the dehumanization of inconvenient human life. And it includes the children themselves, innocent and utterly defenseless, who are at the mercy of those who would deny their humanity.

So, in a sense, my sisters and those we serve are all outsiders together. At the same time, we are supremely conscious of the common bonds of humanity that unite us and transcend national boundaries.

In another sense, no one in the world who prizes liberty and human rights can feel anything but a strong kinship with America. Yours is the one great nation in all of history that was founded on the precept of equal rights and respect for all humankind, for the poorest and weakest of us as well as the richest and strongest.

As your Declaration of Independence put it, in words that have never lost their power to stir the heart: “We hold these truths to be self evident: that all men are created equal; that they are endowed by their creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness…” A nation founded on these principles holds a sacred trust: to stand as an example to the rest of the world, to climb ever higher in its practical realization of the ideals of human dignity, brotherhood, and mutual respect. Your constant efforts in fulfillment of that mission, far more that your size or your wealth or your military might, have made America an inspiration to all mankind.

It must be recognized that your model was never one of realized perfection, but of ceaseless aspiration. From the outset, for example, America denied the African slave his freedom and human dignity. But in time you righted that wrong, albeit at an incalculable cost in human suffering and loss of life.

Your impetus has almost always been toward a fuller, more all embracing conception and assurance of the rights that your founding fathers recognized as inherent and God-given.
Yours has ever been an inclusive, not an exclusive, society. And your steps, though they may have paused or faltered now and then, have been pointed in the right direction and have trod the right path. The task has not always been an easy one, and each new generation has faced its own challenges and temptations. But in a uniquely courageous and inspiring way, America has
kept faith.

Yet there has been one infinitely tragic and destructive departure from those American ideals in recent memory. It was this Court's own decision in Roe v. Wade (1973) to exclude the unborn child from the human family. You ruled that a mother, in consultation with her doctor, has broad discretion, guaranteed against infringement by the United States Constitution, to choose to destroy her unborn child.

Your opinion stated that you did not need to “resolve the difficult question of when life begins.” That question is inescapable. If the right to life in an inherent and inalienable right, it must surely exist wherever life exists. No one can deny that the unborn child is a distinct being, that it is human, and that it is alive. It is unjust, therefore, to deprive the unborn child of its fundamental right to life on the basis of its age, size, or condition of dependency.

It was a sad infidelity to America's highest ideals when this Court said that it did not matter, or could not be determined, when the inalienable right to life began for a child in its mother's womb.

America needs no words from me to see how your decision in Roe v. Wade has deformed a great nation. The so-called right to abortion has pitted mothers against their children and women against men. It has sown violence and discord at the heart of the most intimate human relationships.

It has aggravated the derogation of the father's role in an increasingly fatherless society.
It has portrayed the greatest of gifts—a child—as a competitor, an intrusion, and an inconvenience. It has nominally accorded mothers unfettered domination over the independent lives of their physically dependent sons and daughters.

And, in granting this unconscionable power, it has exposed many women to unjust and selfish demands from their husbands or other sexual partners.

Human rights are not a privilege conferred by government. They are every human being's entitlement by virtue of his humanity. The right to life does not depend, and must not be declared to be contingent, on the pleasure of anyone else, not even a parent or a sovereign.

The Constitutional Court of the Federal Republic of Germany recently ruled that “the unborn child is entitled to its rights to life independently of acceptance by its mother; this is an elementary and inalienable right that emanates from the dignity of the human being.” Americans may feel justly proud that Germany in 1993 was able to recognize the sanctity of human life. You must weep that your own government, at present, seems blind to this truth.

I have no new teaching for America. I seek only to recall you to faithfulness to what you once taught the world. Your nation was founded on the proposition—very old as a moral precept, but startling and innovative as a political insight—that human life is a gift of immeasurable worth, and that it deserves, always and everywhere, to be treated with the utmost dignity and respect.

I urge the Court to take the opportunity presented by the petitions in these cases to consider the fundamental question of when human life begins and to declare without equivocation the inalienable rights which it possesses.

Ancient Cretan Double Eagles and the Houses of the Dragon

This is the Beast that the Harlot rides and which will bring forth the Antichrist in its time.

The Houses of the Dragon are what promoted the Roman aligned religion of Saturn, read Satan, in Europe. These were the houses of nobility in Medieval Europe that continued the secret power of the dragon, that serpent of old (Revelation 20, verse 2 And he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him for a thousand years. [a thousand years is not literal]) This was the same Satan worship that was part and parcel of the Ancient Cretan Double Eagles of the Mediterranean, embedded in the ancient Graeco-Egyptian religion from 3,500 years ago to the present. That, in turn was based on the Mesopotamian religion of Ur and Babel and Nimrud in Chaldaea of Mesopotamia, the land of Shinar, from twenty five centuries before that, in other words 6,000 years ago. The Haburah of the Jews is a recent version of this, which is only 2,500 years old. The Haburah is the basis for Zionism and the Jew form of Freemasonry (which is the arm of Talmudic Judaism into Gentile religion and government).

The Talmudic Jews are used and controlled by the Illuminati, both are utterly evil.

The houses of the Dragon are the European controlling nobility of the Illuminati. The Illluminati are throughout all of Eurasia. The arms of the Illuminati to pollute all other religions and political bodies are Freemasonry and Zionism.

The ancient Mesopotamian Satanism from 6,000 years ago is the ancient religion of Gnosticism which opposed the Old Testament Patriarchs and Prophets and the Church. Gnosticism is the Satanic religious core of the Illuminati. This ancient religion of Gnosticism is that which seeks to pervert Islam as well. Some of the current forms of this Gnosticism are Freemasonry, Communism, Zionism, Christian Zionism, Vatican Ecumenism and Evolution. That form of Gnosticism which is Communism is what was the prime mover in the takeover of the Vatican in 1958 by the Freemason Cardinals. The Vatican has been apostate ever since.

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In the Ancient Minoan Empire of Crete before 1,500 B.C. the Double Axes were the sign of the Imperial Authority. That symbol was derived from the even more ancient Egyptian religion which was imported to Crete from the Egypt of the Pharaohs. Politics and Religion and murder were inextricably intertwined in ancient Egypt. The combined Graeco-Egyptian religion and body of real-politik that syncretistically developed was and is the base for all of the nobility of the Mediterranean and the Middle East and Europe and Asia and North Africa.



The Double Axes since the time of Minos are preserved in the halls of government as the various forms of that or the Double Eagles. In these various forms (the "fasces lictoriae" [bundles of the lictors] of ancient Rome, or the dual Keys of the Vatican, for instance) in many halls of government, as in the Duma of current modern Russia or the ancient Roman Empire, are preserved the symbol of the Lodge of Ancient Egypt, now for millenia spread throughout the world in all of the major Capitals. That lodge is the true Freemasonry and the true base of the Illuminati and the owner of the 300 trillion dollar ($300,000,000,000,000) secret money fund that currently manipulates all of the wars and governments and economies and nations on earth. The weak imitation of that which the Haburah of the Jews in Baylonia, a mere 2,500 years ago (circa 500+ B.C.) came up with, is only the base for the Jews' form of Apostasy from God which is Zionism in its political form and Talmudic Judaism in its religious form.

The Illuminati are the ones in control of Moscow and Washington D.C. and Tel Aviv and Cairo and the Vatican and Berlin and Beijing and Tokyo and the Zionists and the Persians and the oil Sheiks etc. It is the Illuminati who use Zionism and the Jews and the Americans and the Russian and Chinese Communists etc. as willing totally complicit evil pawns in the Illuminati scheme to rule the world. The Illuminati are the ancient behind the scenes Nobles of ancient Satanic Diabolic Anti-God paganism. These "Noble" houses are in actuality the most evil thing on earth.

Javier Solana, the Freemason Representative of the EU and Illuminatist NWO

From: Masonic Politicians - Europe

http://wikicompany.org/wiki/911:Masonic_politicians#Europe

Europe