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Trinity & Oneness Open Discussion, 9/1/2021
So, September 1, so you have oneness trinity coming in and watching, and so people, people might be listening, and things to say to them, we can discuss that if you want to come along at the end, you can do that, and you can show how to witness to them.
A lot of times oneness people don't understand really the doctrine of the trinity. So what I'm going to do, I'm going to place the link, no sound, can you hear me okay? Let's see. Everyone okay now? Sorry.
If that doesn't work, I'll have to reboot my entire computer, it'll take me about two minutes. You guys can stay in here. So Carmen and Alyssa, I trust you two, is it better? Sometimes people get in, and they just hate me, and they say, oh, it's no good, and it really isn't.
It's so muffled. What I'm going to do, then, is reboot my computer, okay, and what I'm going to do, I'm thinking about possibility of just rebooting the computer coming back in here, and I think that's what I'll do.
And then if it works, great. If it doesn't, I'll shut the room down, and then reestablish it, and reopen it up, and put it in, put the new link information on Facebook, and it may just be what's necessary.
So what I'm doing right now is shutting everything down, if you guys can hear me, it's tolerable. Let me try rebooting the system, okay? A lot of times that helps, all right? And I have a fast... Now, it's closing.
I'm still closing stuff. It should be fine. Just let me know if it's working. That's what I'm hoping for. It sounds great. Oh, I don't know what to say. Someone said it sounded good. Someone said it doesn't.
It's what it is. We've got 21 people watching. So what I'm going to do is just stick with this. So how many... On a scale from 1 to 10, 10 being perfectly fine, and 1 being really bad, give me some numbers.
10 being really good, 1 being really bad. Okay? And hopefully, we'll get people who want to come in and have this discussion on Monday. So if anybody can... There, that'll fix it. Oh, I know what happened.
No, I know what it is now. Oh, I just learned something. No, it wasn't the mic. It was my settings. I had started this video a couple of hours ago, and it was in the waiting, and it remembered a different setting.
And so that's what the problem was. It remembered a different setting. And so I assumed that it updated the other settings, but it didn't. So now I got it solved. Sorry about that. It's what it is. All right?
It's what it is. All right. Come on, you guys. You got any questions, comments? You can get in here. You can talk. We can do whatever it is you want to do. I'm open to having a discussion on the Trinity and oneness.
If nobody comes in to discuss things with me, what I'll do is just talk about why oneness theology is bad. What? NASA doesn't know everything? You got that right. All you got to do is ask my wife. She'll tell you that in a heartbeat.
He doesn't know anything. That's how it works. It's a 10 now. Good. We're back. Yeah. My bad. I checked the settings. I actually checked it in the other thing, and it looked like it was good. So I'm confused.
But it happens. That's what happens sometimes. All right. Now, we're back. Everything's good. I'm waiting because I was hoping to be able to talk about oneness with people. I've got another debate scheduled on oneness.
Let's see. I want this debate. Another guy wants to debate. I just got so much stuff going on, researching COVID and some other things. There's the calendar right there. I have a debate. I'm looking on one of my debates set up, and that is when do I have that?
Okay. Someplace, sometime. I already moved it. I'll check on my phone later. Yeah, I do. I have another debate on oneness. There it is. On October 1st. Got it. Found it. All right. Okay. Well, look. If anybody wants to come in here, please have a discussion with me.
Feel free to do that. There's the link. You get right in. You'll need a microphone to have a conversation, and you don't have to have a camera. A camera helps. It's nice. Let me know. Interesting. All right.
Interesting. All right. Well, Asian Steve is in. That's me. Yes, it's me. All right. Are you oneness or Trinitarian or what? That's what I want to ask you. I am Indonesian.
My name is Steve. I have a bad English. I don't English. Not my native language. I want to ask two questions. First, if I have saved Jesus, the salvation of Jesus, but I don't have a full knowledge of a complete knowledge, the right knowledge of the Trinitarian of Athanasius, where am I going to go?
It would depend on what you know, what you reject, how long. And we can't really say for sure, because people can have different levels of understanding on different topics and still be saved, and yet be wrong.
If, for example, you were to say that Jesus is not God, and you just refused to believe that he was, then you're going to hell. I don't put the doctrine of the Trinity as an absolute necessity because people can believe in something that's not Trinitarian in their ignorance and still be saved, but eventually they'll come to a knowledge of that truth because God will work that truth in them, and then they'll be saved.
It will manifest that they're already saved, which is why they would believe the truth. There's some gray area in there. I'm a little bit more gracious about it than a lot of people who would say, if you don't believe in the Trinity right away, you're not saved.
Well, not necessarily, because it might be that you don't have a full understanding yet and need to talk about it.
Do you believe in the Trinity? I believe the Arius is Trinity. Not that I don't believe in the Athanasius Trinity, but I can describe it in my brain, in my logic, the Trinity of Athanasius. I can only imagine the Trinity of Arius.
Oh, no, no, no. Arius is false. Okay?
Arius is false. All right? Let me do something here. What I want to do is I will share my screen, and I'm going to go through a definition of God and the Trinity, if you guys don't mind. But I can do this, and I can email you this quote if anybody wants it.
This is something I'm using to teach on Patreon, and I'm going through an advanced study on the Trinity. And this is something that I have developed over the past year in my discussions. It started with atheists, because a lot of times atheists would misrepresent the doctrine of the Trinity.
And so what I would do is say, no, that's not what we teach. And so you can see what I do. I do a lot of work. I have outlines. This is what I do. I do stuff like this. I have outlines. I have stuff that I do in outline form, different colors that mean different things for me, and things like that.
And so I have them on Calvinism, science, philosophy, Catholicism. The outlines on the canon, slavery. It just goes on. I do different things. Atheism. And I'm developing one on oneness. But at any rate, so what I do is this is my apologetics, biblical apologetics.
And it was necessary that I define who God was in order for people to be able to debate it and stuff like that. And so I'll tell you what, Patrick, what we want is for you to come in and talk to me. If all you're going to do is post links, I'm going to ban you.
So if you post one more link, I'm just going to ban you. This is a discussion room. So please come in to talk. Now, if you want to do that, that's fine. Okay. And here's the link that you can click on.
And Patrick, you can come in. You can say the Trinity is false because and we can talk. But if you just come in and post links, I'm just going to ban you. I'm warning you. I'm going to kick you out. So I want you to have a discussion.
That's what this is for. Okay. So good. You know, it'll be polite discussion. Okay. But while you're trying to get in, let me just read this. There's only one God in all places in all time. There have been no gods before him.
There'll be no gods after him. He is the one and only uncreated, necessary Trinitarian being eternally consisting of three simultaneous and distinct persons. The Father, the Son, the Holy Spirit. The three persons share the same divine essence.
They call it the ontological Trinity, but express different functions in creation. We call that the economic Trinity. Neither person derives his substance from either one or both of the others. The Trinity is not comprised of parts, but is one simple divine being.
That's just I move this divine simplicity over to here. But anyway, the Trinity in the Trinity are unity and diversity, which are equally basic and mutually dependent upon one another. Clear my throat.
God is spiritual in nature, non-contingent, unchanging, transcendent, and sovereign. God has nothing against which he can be compared and defined. Therefore, he is self-revealed in creation, scripture, and Jesus.
He is the ultimate source of all truths, all actualities, and all potentialities. Goodness, mercy, love, holiness, et cetera, are revealed by him as an expression of his nature. Therefore, that which is good is known by comparison to God's nature, which is holy and righteous.
There is no condition in which the Christian God might exist or could not exist, since that would not be the God of the Bible. God's incommunicable attributes stress his transcendence, and his communicable attributes stress his eminence.
He created the universe as well as people. God is neither included in space nor absent from it. He does whatever he pleases and ordains all that occurs. He possesses infinite knowledge, wisdom, presence, and power that manifest out of his good and holy nature.
Since he is the ultimate standard of all that is good, he will judge the people, all people, that is. Those who have, by faith, trusted in the self-revealed atonement of Jesus, who is God in flesh, will be saved from righteous and eternal condemnation.
Those who have not will face righteous and eternal condemnation, will be saved from, yeah, okay. I may work on that, have eternal salvation with him. So I keep perfecting this. As I read it, sometimes I go, I could word that a little bit better in some areas.
So this is the same thing with scripture references. And so I'm still working on it. At least it means I just have scriptures to put in, and I'm doing some stuff. This looks like this is an older version.
It looks like something happened to it, because I remember doing all this before. So anyway, that's what I'm working with and the issue of the Trinity. And so I've been studying it, teaching on it for a long time.
Okay. So I was waiting for that guy to come in here. So if you guys are interested, come on in and give me a conversation. We can have a discussion. Pearls for Pigs. All right. So welcome, Pearls. How are you?
Don't hear you. Nope. Nope. Don't hear you. You have to work on something. Okay. Keep trying it. Nope. When I hear you, I'll tell you, but I don't hear you. Just keep working it. So who's the guy? Come on, Patrick Eccles.
Are you Patrick Eccles? No? Okay. Well, here's the link for Patrick to come in. He says the Trinity's false. Let's see if he can defend it. Still don't hear you. Are you on a PC or Mac or your iPhone?
Did you try turning the volume up? I can't hear you. Try coming back in. Okay. I'm not sure what to tell you. I don't have an iPhone, so I don't know. Okay. All right. Who's this? Kale, as in salad. Are you there, Kale?
Yes. Sorry. Can you hear me? Yeah. Oh, good. How are you doing? I'm all right. So are you Trinitarian or not or what?
Well, I'm not the guy that you were just speaking to. Okay. I am. So we've actually spoken a couple of times. Bear with me one second. All right. So, yes, we've spoken a number of times. All right. But, yeah, I'm actually not sure what I want to talk to you about.
Not sure if I want to discuss. Are you Trinitarian? I am an infinitarian. Okay. Let's see if the other guy can hear. Hey, Pearls, can you talk?
Can you hear me? Yes. Now I hear you. All right. Well, Pearls was in first, so let's go with him, and then we'll come back to whatever that was that you said you were. Okay. So, Pearls, welcome. How are you doing?
Doing all right. All right.
So, biblical cosmology. What do you think of that? I like it. Yeah. So, do you believe in the heliocentric model? Yes.
So, This is Trinity and oneness discussion, but I'll do this for another minute. Excuse me. I'm so sorry. I apologize. I didn't mean to. Are you a flat earther? No. Good. But, according to scripture, the earth is still.
The earth is what? Still. It says it's immovable. Yeah, and it's not talking about its position in space, but about its foundation of truth. What about the firmament? What about the firmament? Do you believe it's solid?
Like, No. The root word of it? No, because words can mean what they mean in context. It says firmament can be used in different ways, different things.
You pick and choose when you want to believe something's literal in the Bible, huh? No. Do you? Okay. No, I don't. Are you an atheist? I believe you can read the Bible metaphorically, seriously, literally,.
Allegorically. Okay. It's not made to just be one, because if it's just... but I agree with you that my car works. Yeah. Yeah. I agree about my car. What else about my car you were saying? So, you think the sun is stationary, huh?
No, my car's not red. No, I said, do you think the sun is stationary? No, I said, my car is not red. Yeah. So, you believe... I'm just... all I'm doing is using your words metaphorically, symbolically, interpreting the way I want.
No, you're not using my words. I didn't say anything about your car, brother. You don't listen. You're not listening to me. You're not... you don't understand the point. If you're going to start saying that scriptures just can be interpreted basically any way you want, then I can interpret whatever you say any way I want, because what you're saying is there's no way to know what the scriptures really teach.
If that's the case... No, I never said that. Listen, listen to me. If that's the case, that's what you're leading to. It could be this, this,.
This, this, this. Then I have to ask you questions. I'm leading to the truth of the scripture, and you're ducking it. You're ducking your head from what scripture really says. Can you hold on a second, please?
The earth is still, and the luminaries revolve around us, and there's a firmament to divide the world from the world. Is that what you believe? That the earth is still... Does the sun go around the earth?
It makes a circle above the earth. That's what I... You're a flat earther. You're a flat earther.
You believe in a flat earth. No, I'm a Christian, brother. Okay. Do you believe the earth is a sphere? No. Okay. Is it flat? Earth is a plane of inertia. That's what planet earth means, brother. I can tell you have no clue what science really is.
Yeah? Why don't you tell me the five steps of science, brother?
And there aren't any five steps of science. You are a fucking idiot. Goodbye, dumb idiot. Yeah, you... Look, you know, this is... There aren't any five steps of science. That guy's just a moron. Science has different ways of being looked at.
It's based on philosophical assumptions, and you can't say there's just five. Some say five, some say seven, some say three. And I was just trying to show the guy, but he was just intolerant and wouldn't listen, that no, it's not an exact number.
There's different ways of defining the scientific method, which is what he was confusing with the issue of what science is. The method is different than the science. So he doesn't understand. And so I was trying to correct him.
Then he starts cussing and leaves. So this is the kind of mentality that we have to deal with? No, I don't think so. And he has lost his right to come back in. Oh, no, that's Cale. Yeah, Cale, here you go.
You are, you're all right, Cale. Hey, sorry, I got bumped off there somehow.
That's all right. That's all right. Well, I want to, so hold on real quick. We spoke about two weeks ago. We spoke about transcendental presuppositionalism, and we spoke about Eastern orthodoxy. Do you briefly remember our conversation?
We had a very cordial conversation and I would like to continue that. I don't want to, whatever that guy just did is inappropriate and unnecessary. Yeah. And foolish. That shows us how foolish he is. Absolutely.
So I don't, I barely remember something like that. I talked to so many people, you know, sure, sure, absolutely. Yeah. So, yes. So we had a very cordial conversation. I don't know if this is appropriate because you said it's a oneness versus a Trinitarian.
That's what we're supposed to be talking about. Right, right. Well, it's, it's in that vein. So I have a unique theology and I am what you would consider an infinitarian. So where I believe that the Godhead is not limited to three persons, but rather that every persona is, whether you want to look at it as a, as part of the theatric union, or if you want to consider the essence instantiating every persona that exists.
Okay.
Let's get some terms defined. Sure. So are you talking about God? Yes. So let's define your God. God is how many persons? Every person. You mean every human being? Yes. Okay. God is every human being.
Okay. Anything else? Is he plants and rocks? Well, so, yes. Okay. Plants and rocks. So don't limit me, don't limit me to pantheism. I am. I'm not. Okay. Okay. Go ahead. Continue with your. Just going with where you're at.
So every human is divine. Plants and rocks are also divine. Is God eternal?
Or does he have a beginning? No, the essence of God is not finite. No. Does he have a beginning? No. Well, I mean, if he's not finite, he wouldn't have a beginning. Finite can have different meanings, different contexts.
Oh, I see. I see. Yes. So he, uh, is, he transcends temporality while being absolutely eminent throughout it as well. Okay. So he's eternal. Uh huh. And ever present. Okay. Correct. All right.
Is he personal? Uh, well, I mean, by definition, if he's every persona, he would have to be personal. Yes. So every persona has its own mind. Uh,.
Every, every, every mind that every persona has is a particular to the universal, infinite, omniscient mind of God.
So you have, uh, different personal people like you, me, others are, are, we're gods? Uh, no, we are God, singular, not God.
Okay. So how many, how many, uh, okay, well, let's define personhood. Sure. Personhood is. So good. This is a great place to begin because here's, here's where we're going to first diverge. I mean, obviously we've diverged already, but, uh, so you would root subjectivity within personhood, whereas I would root subjectivity within essence.
Um, we can't do that until we define stuff. So what do you mean by person? Uh, I mean,.
So, okay. Uh, everything that is finite about us. So your mind, my fingernail is finite. So what do you mean? So your fingernail is a part of your persona. Your body is a part of your persona. Let's talk about personhood.
Sure. Okay. Personhood. I'm going to use those terms interchangeably. Persona. No, no, no, no, no, no, no, no, no, no,. We have to define our terms. If these are used interchangeably, there's no definitions.
So personhood, let's talk about attributes of personhood. Self-aware. I can't hear you. Yes. No. yes. yeah. So person is self-aware. Okay. Uh, yes, but in a particular sense, not in a universal sense.
So I believe that the essence is aware of itself as well.
Okay, so, wow, self-aware and can it communicate?
We're communicating now, so yes.
Well, what personhood is, can personhood communicate?
It's the vehicle through which communication, finite communication happens or illusory communication happens.
Okay, I think I'm gonna stop here and just say that you make no sense whatsoever. You have no way of validating what it is that you're saying. Your lack of definitions and specificity in the issues and the incongruity of how you put things together just demonstrates to me, you're clueless about the issues of logic.
But furthermore, where in the heck are you getting all this?
So I've spent a long time studying this. Studying it where?
Through personal experience. Okay, so your experience, by experience, you have anything that's not, wait a minute, do you have anything that is serious that we can take seriously, not just your experience?
Okay, I'm self-learned. So I would think that that's the highest level of education that you can get.
So for instance, I've read How do you know that? How do you know that? That self-learned is the highest level of education. Where'd you get that?
I mean, experience is better than self-learned. Experience is better than book knowledge, but I'll Wait, wait, wait.
How do you know experience is better than book knowledge?
Where are you getting all this? I just got done reading Van Til's Apologetic by Bonson. So I'm learning. I know what I'm talking about. No, you don't. So here, so, okay. No, it's because I disagree with you.
No, no, no. It's not an issue of disagreement. People could be rational and disagree. I have no problem with that. We just then discuss certain particulars. You are irrational. You're not coherent. God is every human being.
Let me explain. Why would I say, well, what's personhood? If you're gonna say God is every human being, I'm gonna start asking the issues of what your definition of personhood is, because it requires a focus of the mind.
But if you're gonna have multiple minds, how can you justify the universality of the transcendentals? Because they'd be abstract principles. But you'd have to have either unity of minds, which means it wouldn't be separate, or there had to be a pair of caresses, which means the essence is absolute divinity.
There's all kinds of problems that you don't even know about. I think I'm losing you somehow. Yeah, I'm talking logically. That's how you're losing me. No, you're walking. And so you're coming in and out of whatever.
But you don't understand Van Til. You don't understand Ponson. You don't understand these things. Yeah, you don't understand them. I cannot hear you. Okay. You're roboting on me. Roboting to you right now.
Can you hear me, Matt? Yeah, I hear you. Okay, so we need to have some, I've asked for oneness people to come in, and that's what I'm hoping for. So if oneness people, I'm gonna remove him because he's coming in and out, and now he's lost.
So there we go. There we go. Asian Steve, don't know if you're still there.
Okay, my last two questions, may I? Sure. So Arius died with no knowledge, no full knowledge, the full understanding of the Athanasius Trinity. Where is Arius now, heaven or hell?
Arius, if he did not repent of his false teaching, would be in hell for denying that Jesus was God in flesh, because Arius, Arianism, denies the deity of Christ.
So is he in heaven or in hell now?
No, he denied that Jesus Christ was God in flesh. So therefore, we would not say that he is in heaven because he denied an essential doctrine of the Christian faith. Okay. Okay, okay.
Okay, my last questions. Sure. The criminals beside Jesus Christ, the criminals who accept Jesus, did he accept Jesus as the king or God?
Well, you can't say, because the text doesn't say. He just said, remember me when you come into your kingdom. He was appealing to Jesus, and Jesus said, you'll be with me. And apparently that was enough for salvation.
That's what happened with Arius. Well, Arius had open denial of the deity of Christ. Arius, Arianism, Arius said that Jesus is a created thing, that the divine aspect wasn't divine, but he was created.
So Arius was a damnable heretic, which means that what he was teaching is damnable heresy. Okay.
Okay. Okay. Okay. Thank you, Mr. Lep.
Okay. So you're, that's okay. So you're from Indonesia. Are you a Muslim? That's right. Are you a Muslim?
I, I think I'm a one. But I, I, I think I'm a one, because, okay, this is the last question. What is the criteria? How can I be, how can I curse someone? What is the criteria for, say, you are anathema?
Oh, what are the essentials of the faith is what you want to know, right?
No, no, no, no. When, no, when. Athanasius curse, curse Arius, he anathema Arius, what is the criteria for cursing someone?
He denied who Jesus was.
So far as I have read in Paul, the book of Paul and book of Peter, the criteria is those who are not love, those who don't love Jesus, he may be anathema. Anathema? Yeah, anathema. I can, I can claim that, I can claim that Arius not loving Jesus.
Yes, but yes, I can claim he don't have a full knowledge of serenity, but that's not, but I can curse him. Athanasius can curse him, can anathema him. Okay, Arius, I mean, Arius denied that Jesus was God in flesh.
Now Jesus says, unless you believe that I am, you will die in your sins, John 8, 24. So Arius denied that, so Arius died in his sins. All right, that's, that's why.
Because, because here in Indonesia, Tunicallian and the oneness is cursing each other.
Well, the oneness, yeah.
Is cursing each other. Is the fruit that this is talking of?
No, oneness theology is not Christian. Oneness theology adds works to salvation, all right? They add works. So what I would, I'd recommend what you do, I'm gonna put, I'm gonna show you something here.
I'm gonna share my screen and let's see, get right into here, okay. Right here, go essential Christian doctrines, okay? What I would suggest you do is that you would read this. This is from scripture, all right?
And you can see where the statements are from scripture. This is not my opinion, this is what the word says. I'd read through that and then read through the secondary essentials. You have to understand this.
And then if you want, what you can do is go to Karm and then type in oneness, just type in the word oneness up there and hit enter and it'll take you to oneness Pentecostal stuff and the issues that are here with oneness and why it's false.
And you can do searches for the Trinity too and you can learn what the Trinity is biblically, okay? So there's an example of the Trinity chart. So that's what I would ask is to study it because your language, you're pretty good but it's a little hard to understand you because of your accent, but I'm not complaining.
But I would suggest that you read articles first so that you get an understanding of what Christianity teaches so you know what the essentials are and the non-essentials. And once you know that, you'll know why oneness is a non-Christian cult because it's not Christian.
Now they're gonna say, we're not Christian. Have the oneness come in here and let's talk. Because the Trinity is arrived, the Trinity, I'm gonna fix that. The Trinity is arrived at systematically, okay?
It's arrived at by looking at the whole of scripture which says there's only one God. And it says that the father's called God, the son's called God, the Holy Spirit's called God. And we go down and we have fellowship with each one.
Each one is said to be eternal. Each one has a will. Each one speaks. This is exactly how we arrive at the doctrine of the Trinity. Just like this, we say one God and there's three, father, son, Holy Spirit and they each have a will, they each speak, they each love.
Well, that's what we call persons. Therefore, there's three persons. That's it. That's how simple it is to come up with a Trinity. When the oneness say we Trinitarians are unbiblical, I say, well, show me.
I'm just showing you how it's arrived at right here. Is this wrong? And it's not wrong. Because there's the scriptures, has a will, the Holy Spirit. All of these are empowered by one and the same spirit who apportions to each one individually as he wills.
Or like, you know, the father speaks and a voice from heaven said, this is my beloved son in whom I will be pleased. The Holy Spirit speaks, you know, that's how the Trinity's arrived at. So when the oneness say we're false, this is what they have to refute, but they don't.
They don't ever refute it. And just as Melissa is saying, they also require baptism for salvation, which is not true. And I just spent an hour going over baptism stuff after the radio show today. I don't know if you guys caught that, but with someone.
So, you know, there's just, there's a lot there. Okay. Okay. All right. The next question.
I have many questions. All right. Can a Trinitarian person who's an anathema oneness person. Yes. And can the oneness person curse an anathema the Trinitarian person? Yeah, they can do it. They can say the words.
Is that the fruit of Jesus? Is that the fruit of sin? Absolutely. Yes. Uh-huh. Just because he don't understand the full knowledge of Trinitarian. Well, I said earlier.
That it depends on what they know, what they don't know, what they are rejecting, things like that. Okay.
Okay. Your answer is yes, they can, right? They can what? They can curse each other.
They, you don't understand. You don't understand what I'm saying. They can curse each other. It doesn't mean the cursing is valid. Anybody can curse and say, hey, you're wrong. Anybody can say the words.
It doesn't mean that. It's a different word. Saying you are wrong is different with curse. Yes. How about the pre-Nisian council? How about the Donatis, the Novatian? They all curse by the council, right?
You're hard to understand, I'm sorry. Say that again. Before Arius came in Nisian council, Nisian synod council, there's a group called Novatianism, Novatianism, Donatism, Novatianism. Donatism? Donatism?
Yes, right. Novat, yeah, Donatism and Novatianism. They all curse. Donatism and what? Novatianism, Novatian, Novatian. Novatianism. I don't understand what that is. N-O-V-A-T-I. I thought you had to spell it out.
N-O-V-A.
Sorry, it's very, it's difficult to understand you. So, Novatianism. Yeah, right. Okay. What about it? All right, so yeah.
They are being cursed, right? Yeah, yeah. So is that good for the church or what?
Okay, okay, you have to, okay. You're not asking the right questions because you don't understand the issues. You need to go read, go to my website and read up on Christian doctrine. You need to read.
You need to learn what Christianity is. Because your questions, you're telling me you don't understand what we're teaching. It's just not an issue of cursing.
Oh, okay, okay, okay. Okay, Mr. Matt, I don't understand. Are you baptized or un-baptized or Catholic or what? I'm a Christian.
Yes. I am baptized, yes. Okay. But baptism is not necessary for salvation, as oneness will say.
In history, the baptized and the un-baptized were being cursed.
So you Okay, okay, okay, okay, wait, stop, stop, stop, stop. You keep bringing up are cursed over and over, different things. I keep telling you, you need to go study the issues. It's hard to understand what you're saying.
I'm not following you. I listen and then you lead me down a road and it doesn't make sense what you're saying from what you've said. I think you need to study Christian theology first, okay?
Have you been to my website? Yes, I've been once and twice. And I've been in the Baptist church here, the Baptist church.
Okay, the Baptist church, hopefully there would be good, but you need to study what Christianity actually teaches. Okay, what the Trinity is, what salvation is, so that you understand why people are saying, you're going to hell.
If you read the essentials of the Christian faith, you'll see there are areas we can say that about. You're going to hell if you deny the resurrection, you deny that Jesus is God, okay? That's what's going on, okay?
Okay, Mr. Matt, I think I'm going to watch you on YouTube. Okay. And we love Jesus, and I love Jesus. I believe in Jesus, but I can, yes, I can accept the Athanasius Trinity, but I can describe it, but I love Jesus and I want to die and rise with him.
Okay, good. Okay, thank you very much, Mr. Matt. I am from Indonesia. I'm sorry if I have a bad English.
It's okay, I mean, I'm trying, but I have difficulty hearing people sometimes. I'm 64, and my hearing's not very good, sorry.
Okay, God bless, God bless, Jesus bless.
Okay, all right, well, God bless. All right, so Josh is in. Hey, Matt, how you going? It's going. I was hoping to look. One of these people told me they wanted to come in and talk. This is why he did this, and now one of these people don't come in.
I'm so tired of this kind of thing, that these people in their chat rooms, I'll say, well, let's talk. They go, okay, and they never do. What is wrong with them?
Are they afraid? Come on. I don't know. Hey, I just had a question regarding the doctrine of the Trinity. Obviously, before the New Testament, it wasn't a doctrine, it wasn't, Jesus was known as the Messiah, but we didn't know in what form, necessarily.
He was coming in, similarly, with the Holy Spirit, so you wouldn't have had a Trinitarian doctrine before the New Testament. Would you agree with that? Yeah. Would it be possible that there are other persons within the makeup of God that is just not mentioned or talked about by Jesus?
No. Why wouldn't that be the case? Because you can't say,.
You don't argue from what is not there. You argue from what is there. So to say that maybe there's more than three persons, maybe there's actually Venetians, Venetian persons from the Andromeda galaxy who are in the Godhead in the eighth dimension.
You see, when you argue from what isn't there, what it might be, then anything's possible, right? And then you get to be ridiculous. But let me run something by you. This is something that most oneness people will not be able to handle, okay?
You ready? Sure. Let's talk about personhood. Then we'll go one person, two person, three person, four person, okay? Yeah. Now, so personhood. You're a person, I'm a person. Now, we both recognize each other's existence, right?
You can say you and yours, me and mine, you're self-aware, I'm self-aware, we can reason, we can think, we can talk, things like that. Those are attributes of personhood, right? Yeah. Okay, now, let's assume God is one person.
Let's work with that. From eternity, God is one person, one single person. Now, from eternity past, one person, how does he exhibit personhood? If he's by himself, forever, with nothing around, is there awareness of others?
No. Can he have fellowship? No. Does he have anyone to love? No. Any communication? No. Reciprocity? No. Now, he's self-aware, and now what?
Could you not say the same thing about if you had a newborn baby and put them in a room by themselves and they had never witnessed another person or another living thing? Like, wouldn't you be able to attribute the same scenario?
A newborn baby's not the same thing as God because newborn baby comes into existence, it's created by God. We're talking about the nature of God, and a baby is limited to physical senses in the physical brain and develops, where God is not, it's a different category.
Right, okay.
So, when we talk about the issue of personhood with God, that's the discussion. Since God is supposed to be eternal, there's no infancy, so that's just different right there, how is it that he could express personhood?
And that is a difficulty in the idea of the eternal nature of God. Now, here's another, in one's view. Now, here's another question. Would it be torture to take a man or a woman, take a man, put him into a room with no light, no heat, no cold, just neutral body temperature, neutral temperature.
He's got a bed, but, you know, sleep. And no communication with anybody, not ever allowed to leave, can't see, and that's his existence. Would that be torture? Yes, it would be. Yeah. Well, when we look at this, we're made in the image of God, Genesis 1 .26.
If that's torture for us, is that torture for God? For an eternity by himself, with no fellowship, no expression, no reciprocity. Since God is love, 1 John 4 .8, for eternity, love is not expressed, received, or manifested.
I don't know, I think you could put that into a different discussion, like, there are certain needs or requirements of us as humans, and if you deprive us of pretty much all senses, we're very different beings to God, so I'm not sure that's true.
Does God have senses? Does he have senses? I mean, you'd have to define what senses means, right? Yeah, that's good.
I mean. How about this? Is God aware of other things besides himself?
Sure, so I would say he would have senses, but he would just, in a different ways to how we're describing it, yeah.
Okay, so here's the problem. If he has, you know, senses in our physical senses, we get that, but if God is aware of things other than himself, before he created anything, there's nothing to be aware of.
Yeah. So then, in that sense, he doesn't possess any senses.
So it's another problem. So I understand that I'm not arguing against Trinitarianism, because I am a Trinitarian. Yeah, no, no, sure. So it's more, what would be your argument against there being a fourth being in the
We're gonna work one, two, three, and four, remember? Okay, sorry, yeah, yeah. That's okay, they're gonna be Unitarians, they're oneness people, they're listening. And then some of them have never heard this before and haven't ever thought of this before.
And I'm gonna show you how the Trinity makes more sense. This is just a different way of doing it. I mean, biblically, I can back it up, left, right, up, down, and backwards, forwards. But let's talk about this other stuff, okay?
Because when you discuss the issue of personhood, because of the Trinity, three persons are one person. They say it's one person. If they say God's not a person, then what is he? But they say they don't know, they might as well be Muslim.
Because there's some issues here. We have to be able to know, to some degree, self-revealed. And Jesus is a representation of God the Father, Hebrews 1 .3, and Jesus has personhood, we can say that he has those as well, those certain attributes.
Well, we can extrapolate. And if God is eternally one person, but then there's no sense awareness, no, we're not saying senses like touch, but there's no sensation, awareness of anything around him, he is alone for an eternal amount of time without manifesting love or mercy or grace or fellowship or anything.
This is problematic within the oneness idea, because it implies that the completeness and manifestation of God's character in nature doesn't exist or manifest until something else comes into existence.
But this implies a problem in what's called the aseity of God, that God is eternally self-sufficient and self-contained and needs nothing else. Now, you might say, well, it applies to the Trinity, but there's something else.
We have an advantage in the Trinity that they don't. I've even read material from oneness, which says Trinitarians can explain a lot of stuff, but that they can't, but we'll get into other stuff. So oneness has a set of problems.
It doesn't express fellowship with God in eternal sense. He's by himself. There's nothing to have fellowship with, no reciprocity, no awareness of others. And it's like, there's not really personhood there.
Now that's not necessarily the case, because if he's thinking of himself, then he's thinking of himself forever, but nobody else, no other, no love, so there's problems there. All right, let's work with two persons.
If we have two persons, then we have a solution to some of the problems, but not all. If we have two persons, now we're gonna have fellowship. So one person, two persons, fellowship, talking, communing.
Hey, how are you doing? I'm doing fine. I'm doing fine, thank you, like that, okay, like that. And you have this interaction. Now we're gonna have reciprocity. We're gonna have the manifestation of personhood, and we're gonna have the awareness of others.
Now that would solve the problems that seem to exist inside the idea of single personhood, but there's a problem that resides inside of it. What is the fellowship, and what is this exchange of, let's just say information, fellowship, love?
Let's just say love. This idea of love. Now my wife and I, we love each other, and it's expressed, and the reality of love exists inside of me, and it exists inside of her, when she's not throwing something at me because I'm being a jerk, you know, as usual.
So she loves me, but this love itself, I can't take it out and go, hey, here it is. That's how much I gave her today was this much love. See, it's got little polka dots in it, a couple of things over there in the side.
If I let go, it floats, and then it moves with the wind. So I can't take it out and say, this is what it is. It's an abstraction that occurs in here. This abstraction of love is a fundamental part of my personhood.
But this is what's strange. My wife and I don't have what's called perichoresis. Perichoresis is the teaching that in the Trinity, the three minds, the three persons interdwell each other because there's divine simplicity.
They just are in, mutual inness. My wife and I don't have that. She's downstairs with our daughters, and I'm up here. So we're not perichoresising right now, all right? But in God, if there's one God, the two would be in a state of, they would have perichoresis.
But this would mean then that that which is exchanged between them is an abstraction. This would further mean that in the nature of this God, of just two persons, there'd be a fundamental aspect of their essence, of the essence of the God, which is impersonal, which is a kind of abstraction.
Love is exchanged. Hellos are exchanged. These are abstractions. There's nothing else that exists. And so it would, the problem arises in that it appears to be that there is a fundamental aspect of God's essence that is non-personal in the item that is exchanged, namely, let's say love.
That's problematic because it suggests there's a fundamental aspect of God that is non-personal, but God is personal by nature. That we have a paradox contradiction that seems to arise. It could be fared out even more, but this, I'm just using love.
It works with mercy, compassion, and other things. Now, let's say there's three persons, okay? Three persons, one, two, three, all right. So that means the father and the son could have the exchange of the fellowship that is accommodated or accomplished by the Holy Spirit.
So the father and the Holy Spirit, the son mediates between them. The father mediates between the other two and the spirit between the other two. So that that which is exchanged within God is no longer impersonal, but personal.
And the most fundamental aspect of God's nature and his being is personhood and personness, personality and stuff like that. And not that which is impersonal. And so the Trinity, and there are people who write about this stuff and they get far more details.
I'm just trying to make it understandable at the basic level. The Trinity then becomes the most efficient unit of the manifestation of eternal personhood without there being an aspect of impersonal quality that exists as part of the essence of what that is.
Where singularity, problems, duality, less problems, but now we have the issue of the fundamental nature of the impersonal being a fundamental aspect of God's nature. And that seems to be very problematic, but in Trinitarianism, the each member can be the mediator of the other two and be that thing that's exchanged inside what we call perichoresis.
Now this may be philosophically difficult to comprehend, but at least on paper, we're going, okay, I can see how that would work. But since God is maximally efficient, maximally perfect, then the logic we add to this is to say, four, then four persons means it's not maximally efficient.
The minimalistic purity of who God is seems to be residing in the issue of a Trinitarian essence because it's minimalistically perfect by nature. And we're a four, then you have, well, just fourness, you have something more than the minimals necessary.
And I haven't thought of the fourness issue yet. And so this is why that I think like this sometimes, and I've written reading on this, I've been worrying about it, thinking about this for years now, why is God a Trinity?
And then some people have said, they've read some books about this. We've talked, had many conversations and I'm putting it together. So this is a hard concept to articulate. So this is why philosophically Trinitarianism makes more sense than Unitarianism or Binitarianism.
That's just one aspect.
Okay, that makes sense. So just to summarize why there wouldn't be a fourth person, it's because only three is essential and it'll be an argument from inefficiency for any more than three, because it is unnecessary.
And not, yeah, not necessary. Necessary to the being, three is the minimal necessity, which seems to be self-necessary and four is not self-necessary. If it's not self-necessary, then it's not necessary, not part of the necessity of who God is, who exists necessarily.
Okay, so you mentioned before that there was some biblical references as well that you might have been able to get into. On this? More. Just like besides the argument from, it is unnecessary and therefore it's inefficient, like the inefficiency of a fourth person.
Besides that argument, I just wanna see if there's any other.
No, I don't have anything in scripture that necessitates that, that I'm aware of. Let me show you something here I'm doing. I'm still working through a lot of this, okay? Yeah. So here, this paragraph right here is the same paragraph here, but with scripture references.
Hang on, let me just make it a bit bigger. Okay, and I put Xs in when I had to fill it in. Like for example, God is neither included in space nor absent from it. That's a true statement because we conclude that from the whole of scripture, but it's necessity and he created the universe.
So, but this statement is an interesting statement because if he's the creator of the universe, then he's not included in it. And that's not necessarily something like Genesis one, one through three, John, well, I could go to, yeah, I could go John one, one through three also, and Colossians one, 16 through 17.
I'll do 15. No, I'll do 16 through 17. And so these are the kinds of verses that we use to demonstrate that this statement's true, but they don't in themselves say it. So we would say that God is not included in space because he's the creator of space as father, son, and the father here, I mean, a son relationship.
Well, that's a logical necessity from the idea of him being the creator is before all things. Well, if he's before all things, then I could go to Ephesians one, four, and through seven roughly talks about that as well.
So you see, it's like, okay, where does it say that? And I've been racking my brain every now and then trying to find other scriptures that fit. I don't wanna make the scriptures fit what I want. I want to, it's gonna be supported scripturally.
So goodness, mercy, love, holiness, et cetera are revealed by him as an expression of his nature. Well, that's true. And the way we could say this is from Matthew 12, 34, where Jesus says, out of the abundance of the heart, the mouth speaks.
But that doesn't necessarily necessitate that goodness, mercy, love, holiness are revealed by him as an expression of his nature. But it suggests something like that. We can extrapolate that. So you see, this is what I'm struggling with.
This is where I'm at with this right now. Make sense? Yeah. So I'm working through it. And this is what I'm doing in my, I'll show you this. Come on, get up here. This is, oh, wrong one. Hold on, I'll get this over here.
I'll show what I'm doing. I'm actually teaching on Patreon. I'll have to finish it up. I have to do another Patreon video tomorrow. But this is what I'm doing. I've taken that statement there and breaking it up and then doing like three sentences at a time as I go through and then show the scriptures.
And then I talk through them of what they are. And there's a trend again and stuff like this. And so these are the focus points. Now I'm gonna start, probably tomorrow, I'll do points four, five, and six.
And then I have the scriptures and I have to talk through them. And then the funny thing is when I talk through them, I teach myself new stuff as I'm talking through them. It's just what happens. Anyway, you know.
Cool. So I've got one follow-up question to this. As the three persons, we have obviously the records in the Bible and what can be evident of the manifestations or the, and forgive me if I'm using the wrong terminology, but the manifestations or the attributes of the person.
Yeah, the expressions. And they seem to fit nicely with how the narrative or the story or all that type of thing. You know, God the Father and Jesus the Son both have spoken audibly to people recorded in the Bible, right?
The Holy Spirit, not necessarily. So just the differences between those.
The Holy Spirit does speak to people, just so you know.
Go ahead. Sure, he does, but it's not, he doesn't speak audibly as recorded in the Bible. Yes, he does. Yes, he does. Could you give an example? Sure. Let's go back over to here. The point was more like the, are there specific attributes of each of the personhoods that are necessary for each other, or are they just being revealed in a way in which God wills it, if that makes sense?
I want to go over that a little bit.
Because I think I know what you're saying, but we need to define it a little, clarify it. The Holy Spirit said, set apart from me Barnabas, Saul, for the work which I've called them. That's just one of the several examples.
Right, sorry, where is this? I'm looking at Acts 13 to two, sorry. Acts 13 to two, okay, cool. And there's other verses. In fact, if you were to go to, let's see, I'm gonna make sure I'm gonna stop sharing.
I mean, yeah, let's do this. And then I'll go over here and I'll redo my screen here in a sec. Whew, I got so much going on. Okay, and Trinity, there we go. And I'll show you something. There we go. I can put this back in here.
So you can see in Acts 8 .29, I don't know if you can read it, but it says, and the Spirit said to Philip, go over and join this chariot. That's Acts 8 .29. In Acts 11 .12, and the Spirit told me to go with them, making no distinction.
Distinction, these six brothers also accompanied me. And then when I read Acts 13 .2, while they were worshiping the Lord and fasting, the Holy Spirit said, set apart from me Barnabas and Saul, et cetera.
So the Holy Spirit absolutely does speak and has a will and searches the hearts and we can have fellowship with the Holy Spirit as well.
Okay, and there's others. So would you say that there are actual discernible differences between the three persons in terms of their role or something? And does that, like a theory, and this is just me throwing it out there, would be.
God obviously has knowledge of the future and knows how things are to play out. And so he is
Wait, wait, wait. Now you're talking about, there's another, sorry to interrupt you. There's No, no, that's fine. There's more to what you're saying, but I want to focus on one thing at a time. When you talk about differences, there's what's called the ontological and economic trinity.
The economic, let's see, what is it saying? Oh, I know why I did that article that way. So the ontological trinity deals with, the study and the being of the essence. Each of the three persons of the Godhead are divine, have equal attributes, omniscience, omnipresence, holiness.
When we speak of how they relate to each other in the world, we're speaking of the economic trinity. Economic from the Greek, oikonomikos, which means related to the arrangement of activities. So to be overly simplistic, we could see, here's some examples.
The father sent the son, but the son did not send the father, okay? Jesus came down from heaven to do the will of the father. Jesus performed a redemptive work, the father did not. Jesus is the only begotten, the father is not.
And it goes on like that. And so we see differences, and it goes on with the Holy Spirit as well. So that's called the economic trinity. So yes, it's certainly biblical, that stuff.
Sure, yeah. No, I think that probably answers my question. It was more, are the three persons, do they have distinct differences from each other, but because they are one, they are like the three pieces of the puzzle that you put together, but the puzzle pieces are themselves slightly different?
Or is it that they are all the same and they are all one, but they have just been revealed, or certain parts or aspects of them have been revealed to us in specific ways? It's the latter. You don't wanna say parts,.
Because that's called partialism, and that's a heresy, but sometimes we just get stuck with how we word things. So this is called divine simplicity, is the teaching that God is without parts, but is instead a single metaphysical essence.
He is simple, not compound, hence divine simplicity. He's not made up of various compartments like goodness, love, and justice that combine to form a whole, nor are the three persons in the Trinity to be seen as three parts that make up the totality of God.
Instead, he is goodness, love, justice, et cetera. He is Trinitarian by nature. To reiterate, there are no components, no sections in his essence. Divine simplicity is biblical and properly represents God as a Trinity.
So the oneness people will have a problem with this stuff when they look at the economic Trinity, because they're gonna say it's all the same person doing this, but then when they define personhood, then they have problems, they stub their own intellectual toes when we start asking the difficult questions, as has been evidence for the last few debates I've been in on this.
But so Trinitarianism answers more of the questions and makes more sense when you look at scripture and not brainwashed by oneness, false doctrine. And so what we'd say is divine simplicity means there's only one thing that's God, not parts, but he reveals himself as three persons, and that's it.
Yeah, no, that makes sense. I think it's one of those things, obviously, to get your head around philosophically how the Trinity works and not having other examples that we can kind of compare it to, just for us to actually process it is difficult, but I appreciate all that.
Looks like there's a couple of articles that I'm gonna have to read on your website to understand a bit more. Awesome. I did have one other question, but. Sure. Does God have emotions? And, yeah, obviously they're different to human emotions because we can be controlled by emotions or the emotions can affect us, whereas emotions wouldn't necessarily affect God.
Well, God isn't affected by his emotions. The emotions are a composite or part of what he is in his essence. They're not a separate something. He manifests them perfectly, consistently.
So I think it's more like in the Bible where it says like God is a jealous God. Is that actually describing his emotion? Or is it impossible for God to have emotions or for God to be jealous? And it is more how we are to understand him like in human terms, because we understand the emotion of jealousy, right?
Yeah, remember he reveals himself anthropomorphically. All revelation of God is analogical to some degree. Even the person of Christ is analogical because we don't see divinity. We see the manifestation of divinity in human form.
So when God expresses himself, he's expressing himself to us in a condescending way, not an insulting pejorative way, but he has to lower himself down to our level. We go, oh, that's called happy. That's called love.
Oh, we get it. And so his love and happiness and joy and all that stuff he has are perfect and consistent with his totality from eternity. And of course we are not. If you hung around with me for very long, you'd say that's right, especially in Matt.
He's got a lot of issues, a lot of problems, but God doesn't. He manifests all of this perfectly. It's all part of the essence of the divine simplicity of what he is. So your questions are good questions, but you in particular, I've noticed, and it's not a complaint.
You ask good questions and you're on the border. I just don't want to sound arrogant. You're on the border of, in a good way, of really progressing into even to a better understanding of things. Because you ask the kind of questions that are just beyond what you understand.
And I'm seeing, well, you wouldn't ask that if you knew this over here, but you're here. I'm not mocking, I'm not condemning, I'm not boasting, but I'm saying you're doing a good job. I see, oh, this guy's got it.
He's moving. And you're asking the right questions. And so in light of that, I would say read up on perichoresis, divine simplicity, economic ontological trinity, and study those. And the person who worked with the Holy Spirit, and then, you know, not saying, and then we'll talk.
No, it's like, yeah, because what will happen is it's going to generate more questions that you're going to have and how it all works. And I can tell you, you know, you got a good head on your shoulders.
You're asking good questions. I'm like some people, I don't know. I'm like some people. My wife, she asked me questions. I'm like, what? You know, I went with my buddy today. Did you ask about his wife?
No. Did you ask about the car? No. Did you ask about the thing they went? No. Well, what'd you do? We just talked about whatever, you know, you're not married, are you? Or are you? I am actually. Okay, so you know then, right?
Yeah. I don't know.
No, it's good. No, I'm going through at the moment, like I've had one of those, I don't know, awakenings in terms of, hey, I actually need to really understand what I believe because I say like, yes, I accept the trinity, but if I was to give a defense for it, it would be very weak.
And so I actually need to understand some of these things. One quick question. I don't know how much you know about the Catholic church and its requirements for accepting or understanding or being agnostic about like, for example, the doctrine of the trinity.
If you're like, hmm, I'm actually not sure, but I'm not going to say yes, I'm not going to say no. Are you not allowed to be a, is that heretical in the Catholic church?
I haven't talked to a knowledgeable Catholic about that particular, how much knowledge must a person have? Because in Catholicism, a catechumen is someone who's gone through discipling before they can get to the place of being baptized, supposed to be taught the official Catholic doctrine.
So the presumption is that, yes, they will understand these things sufficiently, haven't been taught sufficiently. That's the general idea of what I know. But in particular, they have said things like, well, if you're really, you don't want to have a full knowledge, the intention was this and that, then you're okay.
So they have a similar kind of a view as well as we do is views like that. Let me show you, you want to know the trinity? Go here, just go karm .org forward slash trinity. And it'll forward you to this.
You want the trinity chart. This is how the trinity is arrived at. That's how it's arrived at. This way, one God, and they all manifest things like this. That's how it's arrived at. It's perfectly logical.
One God, so you write a piece of paper, one God. And then you write, oh, the Father's called God, the Son's called God, the Holy Spirit's called God. You write those three down, you know? And then you write, well, wait a minute, they each speak, they each have a will, they each are eternal, they each love.
Well, wait a minute. Are they one person or three persons? Well, one person, how does one person talk to himself? If someone else is out there, he's talking to, not my will, but your will be done, that's different persons.
And so we don't have to add. We just say, this is what it is. It's the, for example, it's the oneness who butcher this stuff, you know? For example, Jesus says, not my will, but your will be done. Well, that means the person of the flesh is talking to the person of the spirit.
Well, if that's the case, then how is Jesus one person with two natures? So it risks the hypostatic union and it risks the communicatio idiomatum. And so what they do is then they start differentiating and they move towards Nestorianism, another heresy, and then they had to use more heretical glue to make things fit and patch their theological holes.
And so this is what's happening with them. But Trinitarian, we don't do that. We go, well, one God, and there's three that are called God, but they speak to each other. They love, they each have separate wills.
Three persons, simple. It's the others who have to go to extraordinary lengths to make their heresy fit into the scriptures. And yet the arrogant oneness will mock the Trinity and say that we twist scripture.
Show me how, show it to me. There it is. Show me how this is a twisting of scripture. Look, there's no explanations in here. Just categorizations. Check it out. If I'm wrong, show me I'm wrong. And then you might have something to talk about against the Trinity.
But if you can't, the Trinity still stands.
So with some of these, the philosophical arguments for the necessity of the Trinity or Trinitarian nature of God, before the New Testament, those besides the philosophical argument, you wouldn't have the evidence that God was in Trinitarian in nature besides a philosophical argument.
Would that be correct? No. So we have evidence of Jesus and the Holy Spirit, like exactly this graph that you've got. Do we have evidence of the actual existence and personhood within God in the Old Testament alone?
Absolutely, yeah. Right. I can show it to you too.
I'm looking for an article I wrote. I'm trying to find it. It's Trinity in the Old Testament. Let's see if I'm remembering it correctly because I wrote this so long ago.
Sure. It's more a left field question. I'm just thinking like philosophers back then, before the New Testament, and they came across this issue. And was there actually strong enough evidence to firmly say that in the...
Here, watch this.
Actually, there were... No, I've never verified this, but my professor in seminary who was a Hebrew scholar, he was a Hebrew professor, scholar. His idea of a good time is taking the Hebrew Old Testament and reading it.
And he said that there were Jews back then, and they'd written about it. They got the articles or information written where they were talking about God being a plurality. And that there were actual people who were saying that.
Here's some of the reasons why. I'll show you some stuff. Can you see that? Is that big enough? Yeah. Okay. In the beginning, God created heavens and the earth. The earth was formless and void. And the spirit of God was moving over the surface of the waters.
And God said, let there be light. God and the spirit of God, and he spoke. Okay. God said, let us make man in our image. Okay.
So could, would you not equate to like, if I said there's Matt and then there's Matt's spirit, Matt's spirit is a part of Let me keep going. Let me just keep going. You'll see. One or two doesn't do it.
And after a while you start going, okay, I'm starting to see what's happening. Okay. Okay. So look at this. Let us go down and confound our language. Okay. Okay. Now, when you go here, this says the Lord, the Redeemer, and the one who formed you from the womb.
Now this is Yahweh's name, your Redeemer and the one who formed you from the womb. Okay. He's the one who did it. Yeah, that's right. I am the Lord, the maker of all things, stretching out the heavens by myself, spreading out the earth all alone.
So he's saying as a creator, he's all alone. Right? Right. And so when he said, let us make man in our image, the us cannot be anything other than reference to God who refers to himself in plurality. Hero Israel, the Lord, our God is one.
That's the Hebrew word, echad, okay? Echad deals with composite unity. It's like a one cluster of grapes where yachid means one as in one pencil, one grape type thing, okay? That's how God is referenced as, right?
Well, check this out. Then this is Yahweh. And Yahweh rained on Sodom and Gomorrah, brimstone and fire from Yahweh out of heaven. God's talking. I sent a plague among you after the manor of Egypt. I stood your young men by the sword along with their captured horses.
And I made a stench of your camp rise up in your nostrils. You have not returned to me, declares Yahweh. I overthrew you as God overthrew Sodom and Gomorrah. God speaks about himself in these weird ways.
I will pour out on the house of David and the inhabitants of Jerusalem, the spirit of grace and the supplication so that they will look on me whom they have pierced. They'll mourn for him as one mourns for an only son.
You go, you know, the people in the Old Testament, this is interesting, what's going on here? Now, when Abram was 99 years old, Yahweh, remember the capital L, capital O, capital R, capital D is Yahweh, Yod-Heh-Vod-Heh, right?
There it is right there. Y-H-W-H, Tetragrammaton. All right, that's for the viewers. So now when Abram was 99 years old, Yahweh appeared to Abram and said to him, I am God Almighty. So Yahweh appeared to him and said, I'm God Almighty.
In Genesis 18, one, now the Lord appeared to him by the oaks of Mamre as he was sitting in the tent door in the heat of the day, the Lord appeared to him, Yahweh appeared to him. When he lifted up his eyes and looked, behold, three men were standing opposite him.
Gone, so he, the Lord appears, when he lifts up his eyes, three are standing there. Now, they're men, but we know that the men aren't actually God, but notice how the text is written. Because it's Trinitarian-ish, all right?
How about this? God spoke further to Moses and said to him, I am Yahweh. And I appeared to Abram, Isaac, and Jacob as God Almighty. But by my name, Yahweh, did not make myself known to them. Because Yahweh was the name given by God to Moses in Exodus 3 .14.
God said to Moses, I am who I am. That's from ayech, and it has to do with the verb to be. Okay, I am who I am. Thus you shall say, I am has sent me to you, okay? And so we get from here, we get the issue of Yahweh, his name of Yahweh, I am.
So when we go to Exodus 6, two and three, God spoke further to Moses and said, I am Yahweh. He's identifying himself as Yahweh. Well, check this out. Hear now my words, God talking. If there is a prophet among you, I, Yahweh, shall make myself known to him in a vision.
I shall speak to him in a dream. Not so with my servant Moses, he is faithful in all my household. With him I speak mouth to mouth, even openly, and not in dark sayings, and he beholds the form of Yahweh.
You know what, there's more. I've seen enough, Matt. It goes on like this, okay? You've read your point. All right, and so here, I get it. Yeah, let me show you this too. Thus the Lord used to speak to Moses face to face.
Okay, this man speaks to this friend, but look at this. You cannot see my face for no man can see me and live. All right, so that's 3320, but look at 3311, which was just right there. Moses spoke face to face.
The Lord to speak to Moses face to face, you cannot see my face. He spoke face to face, can't see my face. Face to face means a personal encounter. And yet, just nine verses later, you cannot see my face.
For no man can see me and live. But he spoke face to face, who's he talking to? The plurality of God is there in the Old Testament. And lest I forget the Holy Spirit, let me go over to here. The Spirit of God has made me and the breath of the Almighty gives me life.
So the Holy Spirit's in the Old Testament. The pre-incarnate Christ is in the Old Testament. The Father's in the Old Testament. And when we go to the New Testament, it becomes even more interesting when we apply those things to there, okay?
Yeah, awesome. All right. Thanks, Matt. I appreciate it. You've answered a lot of questions today. Muy gudo, advanced Spanish, muy gudo, I say to people. All right, anybody else wanna, I'll put the link in if you guys wanna come in and ask questions or whatever.
Or I can try, if you guys want, I can explain why one this theology is so heretical. I'm gonna jump out. Thanks, Matt. I appreciate it. All right, Josh. I'll keep watching. God bless, mate. Okay. Okay, for those of you who are just texting, what do you think so far?
I'm gonna drink some tea over here. I'm not oneness, Matt, though I'd love to, to what? To be oneness? If you guys wanna come on in and just ask questions or talk, that's fine. But I, you know, I'm gonna tell you why, if no one comes in, I'll tell you why oneness is damnable.
Damnable heresy. You guys want me to do that? Okay, could you please do that? Yeah, thanks, I will. I'm gonna get my outlines on oneness going. There's someplace over here. I got so many things. And I'll get that open first.
I put my notes in as I'm talking. All right, let's see. I have so much. Could you please explain Isaiah 9, 6 and how it doesn't prove oneness? Okay, let me get my things opened up. Let's see, outlines, let's see.
I had it a little while ago. Let me see if I can do this. And I thought I'd put it right there and give myself a little mental break while I'm looking for it. Because I wanna put my notes into it while I'm teaching it.
So hold on. Calvinism, COVID, apologetics, Catholicism, government, Eastern Orthodoxy, science, SDA, maybe that's what I was starting. I didn't start the other one yet. Maybe that's what it was. Outlines on oneness, yes!
Hey, Remy. Yeah, hello. Hi, okay. Did you have questions or? No, I was just gonna come in and try to explain what I was saying in the chat. I'd love to come in, but I'm You're awfully muffled. You're awfully muffled for me.
I'm straining to hear you. Right, what is the difference between the, hypothetic union and communicative idiomatum? The hypothetic union is the teaching, and I'll get to Isaiah 9, 6 next. The hypothetic union is a teaching that in the one person of Christ are two distinct simultaneous natures.
The communicative idiomatum says that the attributes of both natures are ascribed to the single person. So Jesus is one person, okay, with two natures inside of him, inside of his physical whatever. And so in the one person are two natures, a divine nature and a human nature.
The communicative idiomatum says that the attributes of the divine nature and the human nature are ascribed to the single person. So that the person would say, I am thirsty. I will be with you always, even to the end of the earth.
So the person claims the attributes of both the divine nature and the human nature. So the communicative idiomatum means the communication of the attributes where the attributes of those natures are communicated to the person.
The one person has the attributes of both natures. That's what that is, okay. Isaiah 9, 6, let me go to Isaiah 9, 6 and I'll show you. There's so much stuff I got fixed. Oh, I'm anal about fixing things.
Let me go like that. These are my early notes on oneness, which I could share with you guys. But anyway, let me do this. Go to Isaiah 9, 6, okay. Now I'll share the screen so you can see it. This is what it says.
Why is that? That's weird. Why does that go over there like that? Oh, Isaiah 9, 6, for a child will be born to us, a son will be given to us, and the government will rest on his shoulders. And I ask people, the oneness people, I'm gonna ask them serious questions.
I'm gonna say, what does it mean that the government will rest on his shoulders? I'm just asking, you know. And they're saying, you're not paying attention to the text. That's exactly what I'm doing. What does the text mean?
His name, how many names is that? It's singular, right? His name, singular, right? Noun, singular. His name will be called, his one name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.
So what they'll do is they'll say, see, he's the Eternal Father. Well, is he the Wonderful Counselor? Yes. Is he the Prince of Peace? Yes. His name is that. His name is Wonderful Counselor? Or is it Jesus?
Well, no, it's Jesus. Then why does it say his name is Wonderful Counselor? Well, it's pointing about attributes of him, okay? So then this is an attribute of fatherness in him, of peace in him, of Mighty God.
What does it mean? And I ask questions, not trying to be confusing, it's just, what does it mean? I want answers. I wanna know what they say. And his name will be called Wonderful Counselor. Now let me show you guys something.
This is the book of the generations of Adam. Adam means man, okay? It means man, created male and female. This is Genesis 5. Seth, then Enosh. Actually, I just remembered, I have this. I'm gonna find this.
I'll show you what it is, why I'm bringing this up about the issue of the name. Okay, let's see. I think I have it in here. Maybe I don't. Thought I did, because what it is, yeah, here I do, I knew I did.
All right, so this is the word Adam, and it means man. His son, Seth, means appointed. Enosh, it's a son of Seth, means mortal. Kenan, the son of Enosh, means sorrow. So Meheliel is a blessed God. Jared, Enoch, Methuselah, Lamech, Noah.
This is the genealogy of Genesis 5. Man, appointed, mortal, sorrow. Blessed God shall come down, teaching his death shall bring to the despairing rest or comfort. It's a typological representation of the incarnation and the gospel message, okay?
So when you do this, you can get a sentence out of it. It's like, you know, the Indians, where's Running Bear? Oh, he's playing with prancing deer, okay? So Methuselah means when he dies, it will come, or his death shall bring.
This kind of thing is going on in the issue of Genesis, excuse me, Isaiah 9 .6. When we think of the word name, like my name is Matthew, see, his name's Matthew. And what they, what Matthew means, incidentally, is gift of God.
The word Nathan, Nathan, it means to give. And so God's name, Yahweh, means I am. So when he says his name, it carries this idea of the name representing the essence and the character. So his name is wonderful counselor, character of it, the mighty God character, the eternal father character, the prince of peace character.
This is interesting because his name will be called these things, but it's talking about the essence and the nature of what it is in a generic kind of a thing as it represents his aspects and his work and his ministry.
Just as in this, each person represented something that was related to the character. That's what's going on here. So some people will say, well, Matt, that means then that Jesus is the eternal father.
If he is the eternal father, then he can't be a representation of the father. You see, if I have, if I have, I don't know, I could be a good example, get something around here. I could use my gun, but I won't.
Anyway, it doesn't matter. So I'll just explain this. So if something represents something else, I know what I'll do, the ring. This represents my marriage vow. This is not the marriage vow. This is a ring, a wedding ring.
The representation of this ring, this ring represents my marriage commitment, my verbal commitment, my commitment. It's a covenant sign. The representation of something is not the something. It's a representation of it.
So when we go to Hebrews 1, 3, he's the radiance of his glory in the exact representation of his nature. Whose nature? God, and as after he spoke long ago in the fathers and the prophets in many portions of many ways, these last days have spoken to us in his son.
Now he's speaking as a father in the Old Testament, right? That's who God Almighty is, right? But now he's spoken of in his son. Now they're gonna say, well, wait a minute, the son of the father, that's the same thing.
That's just the oneness. Whom he appointed heir of all things through whom also he made the world. He, the son, is the radiance of his glory. Whose glory? The father's glory, God's glory. And the exact representation of his nature, that's God's nature.
So he is the radiance, the he there is the son, Jesus, is the representation of his, God's nature. In this case, the father, he would say. So he isn't the father because he's a representation of the father.
But then the oneness will come back and they'll say something like, well, wait a minute. You gotta understand this, man, you gotta understand. There we go. That Jesus in his human self was speaking to the divine self.
I've heard that from oneness people. Well, what's personhood? Personhood is that you have a mind, you have a will, you can think, you can speak. I'm gonna open up a window, it's getting hot in here. And things like that.
If that's the case, then we have two persons right there. But the oneness is stuck because they're gonna play logical footsies with heresy. They play footsies with heresy. What they're gonna do is they're gonna say, look, the person of Jesus, because I asked, is he a person?
They'll say, yes. Does he have two natures? Too much wind on me. Is that gonna blow the mic, let's see. There we go. So the persons, okay, let me get back in focus. All right. Working, good, okay. Now, okay.
So in oneness theology, who's Jesus? And we'll talk about this. Jesus is the one person with two natures. He says, I am hungry and I'll be with you always. The I is claiming the attributes of both natures.
And he's only one person, he's not two persons. If they were to say that in the body of Christ are two distinct persons, then that would be Nestorianism. And Nestorianism says in the one body is a person called the God and another person called a human, a human person.
There's two persons and they speak at different times. But that's a problem. Because if there's two persons, not one person, then how is the sacrifice of divine value? How is the sacrifice actually God, everybody says they look upon me whom they have pierced.
Because it would not be the divine that is being pierced because the person is not represented as singularity, but as two persons in Nestorianism. And only one of them was crucified that would have to be the human person.
Therefore, the divine aspect is not involved in the crucifixion and did not make it a part of the payment. This is why Nestorianism is so damnable in its heresy. And oneness dances, goes to bed and fornicates with this heresy.
It does this in the sense that what it says is, well, the body of Christ is the human nature speaking to God in heaven. For example, Jesus is in the garden, garden of Gethsemane and he's praying, withdrew from the stone throw and knelt down and began to pray saying, Father, if you're willing to remove this cup from me, not my will, but yours will be done.
Okay, so he's praying to the Father. Now here's the right question. Who is praying to the Father? Is it the person of Jesus praying to the Father? If they say yes, then Jesus is a person with divine value who's praying to the Father, who's another person.
That's two persons, they refute their own oneness. If they say no, it's the human nature speaking to the divine nature, well then our Father who's in heaven, remember? Matthew 11, 12, Luke 6, 12, Luke 11, 4, our Father who art in heaven, this stuff in the prayer, well then that would not be an incarnation, would it?
It'd be an indwelling. See, the Father indwells me, but it's not an incarnation. If there's no incarnation, you don't have the truth. They look upon me whom they have pierced. You don't have that out of Zechariah 12, 10.
So who's Jesus praying to? They're gonna have to say he's praying to himself. But if he's praying to himself, he's in heaven, how is he in heaven? Now, I've heard different explanations for this. I've heard oneness try and make sense of it, and when I started asking their questions, I really can't get very far because they just can't make sense of it, they don't know how to articulate what they think, and they argue themselves in circles.
And it's very difficult to find out exactly what official oneness theology teaches about this because they don't always answer the same way. So who was Jesus praying to? If it's himself, then how could the Father be in heaven if he's the Father?
Well, if it was just the flesh praying to the Spirit, the Spirit was out there, well, then there's no incarnation. If he wants to say, no, the Spirit of the Father was in him, but the Spirit of the Father is also everywhere, then why is he addressing the Father as another person, as we define personhood, if he's his own person?
There are questions that the oneness people cannot rationally answer. They can answer them irrationally. And this is why what I will do with oneness people is if they're willing to have a serious, in-depth discussion, I will take notes from their answers.
Because I know for a fact that they're going to stub their toe on the logical rock of truth, and they won't be able to surmount the problems that are going to be discovered by examining their questions, their issues logically.
Now, they're going to say to me, though, the Trinity is illogical. I've had many people over the years say, the Trinity is illogical. I'll say, okay, please show me how it's illogical. What I want to do is write down your statements, make sure that your statements, what I'm writing is exactly what you're saying.
And then we'll examine this to see if what you're saying is accurate. Can we do that? And I've had people say, well, yeah, let's do that. Not very often, though. And so they'll start, and they don't even define the Trinity properly, or they draw an improper conclusion, and I have to tell them, no, that's improper.
No, it is, it's right. No, it's a category error. No, you're equivocating. No, you're this, you know. In fact, I was watching, I've been entertaining myself lately by watching flat earth videos where people who are knowledgeable about physics and science refute the stupidity of flat earth stuff.
Now, just so you know, I love science, and if I could go back and do things over again, I'd want to get a master, probably a bachelor's in biology, evolutionary biology, because I love that stuff. I don't believe it, but I'd want to do it.
I love science. I took all the advanced stuff in high school, was exempt from stuff in college. All science and math requirements, I was exempt from. I took advanced stuff in high school. Okay, the reason I'm saying that is, I was listening to this guy, and I understood a lot of what he was saying, formulas and mass acceleration and kinetic energy and centripetal force and various things.
I'm going, yeah, okay, yeah. And some things, I have no idea what he's talking about. But the point is, okay, he made a statement I thought was really interesting. It wasn't his exact wording, but he said, the flat earthers don't even know enough about science to know how foolish they are in their argumentation.
And I went, yep, because I know some of the flat earth arguments, and they're just ridiculous. Okay, well, anyway, sometimes the same kind of a thing happens here. Sometimes, in that I'll be talking with someone, and they'll make a logic error, and I'll try and show them it's a logic error, and they can't see it.
And I've actually had to say to people, you need to go study logic. You need to study the law of proper inference. You need to study why one thing does not necessitate another. You have to understand what a syllogism is.
You have to understand what logical deduction, abduction is. You have to understand these things if you're gonna argue at this level. And a lot of times, they just don't. In fact, I will read some of the comments that are made on the Facebook pages by these oneness people about the Trinity, but they don't understand what they're talking about, and their statements don't necessitate the conclusions that they're hinting at.
And so, this is why I've offered the opportunity to come in here. I'm being nice. You know, you disagree, disagree. But let's talk. And I'll put the link in again if you wanna come in here. Oneness people, if you wanna come in.
I'm not gonna be mad. I'm not gonna mock you. Okay, I'm not out here to hurt you, all right? So, what's your thought on Colossians 2, 12 and 13? Is it stating that these spiritual renewal, regeneration comes through faith?
It's an off topic. I'll look at it really quickly. But it says, having been buried with him in baptism, in which you were raised up through him through faith in the working of God, who raised him from the dead.
When you were dead in your transgressions and his uncircumcision of your flesh, he made you alive together with him, having forgiven us all our transgressions. I don't think it deals with the issue there of the ordo salutis.
And so, I don't think that scripture really works there. Let's see, one has assumed that God is only the father and they can't show scripture for this. Here's, it reminds me, Remy. Sometimes what they will say is, show me a verse that says, God is three persons.
You can't do it, can you Trinitarian? This is an example of faulty logic. You can't do it. There's no verse that says, God is a Trinity, right? Or that there's three persons. There's nothing like that, man.
I have so refuted the Trinity with that statement, that truth. And they don't know that you don't have to have a statement in a 21st century context written about a doctrine we understand, written from 2000 years ago.
You don't have to have it like that. The Bible never mentions the word atheism, but it says the fool in his heart has said, there is no God, Psalm 14 one. So it understands the idea of atheism, but doesn't use the word atheism.
Well, I could use a logic back and I could say, show me a verse in the Bible that says, God is one person. It doesn't occur. Well, if they can't show that, then why would they demand a certain standard of linguistic necessity in the New Testament as well, or the Bible as well.
And you see, their thinking is illogical. These are the kinds of things that they bring up. It just don't make any sense, but they don't understand logic enough to be able to say that, to see it, okay?
Yeah. Remy, go ahead. Yeah, I hear you. Can you hear me now?
Yeah. Any muffling or anything? No, you sound better. Yeah, so I've also been dealing with oneness and modalism for the last half a year or more. And one of my favorite go-to passages, because it's not one single verse, and I have yet to see anybody try to tackle it from a little scripture.
John 12, verses 27 through 29, where Jesus invokes the Father, glorify your name. And the Father responds audibly, I have done so and will do so again. And the apostles immediately after, John writes, and the apostles heard the voice like a thunder.
None of them have explained this. And I would enjoy it, but if they could explain it, it would go from illusion. It would go from fiction. They would never go to scripture. Oh, yeah. I'm gonna memorize that pericope.
In fact, here's what I'm gonna do. Let's watch this. This is what I do. This is my outlines on oneness. This is the very early stages of it. It's only two pages long. And I do verses examined, and I'm gonna go here.
X's mean it's not yet finished. And so, John, let's see. Here we go. Whoops. Oh, come on. There we go. Okay. And which means I have to, I see the X's over here, which means go look at that verse. My Catholicism outline, I have 118 verses, and I only have to re-examine the X's once and it's just a system.
Anyway, so this is what I'm doing. And very good. There's another good verse. It is, it's great. And so is, whoops, John 6, 38 and 39. But I know that one really well. Let's see. Now my soul has become troubled, and what shall I say?
Father, save me from this hour. But the purpose, so the father is speaking. Okay, maybe someone could come in and explain. How is it that Jesus is speaking to the father if Jesus is the father and the voice came out of heaven?
This is like the baptism, the three. So explain some more. Give me some more how they react to it.
I haven't really studied enough in their reactions on how they answer and respond for it. But needless to say that they'll just go into the false hypothesis and presumption that God is simply the father.
And therefore they just assume again that well, Jesus is just giving an audience to himself. And so then I've actually, then I've responded in kind saying, okay, so that's great. So essentially you're saying that you took a tape recorder and gave yourself a message to giving yourself an order for the future.
And you forgot you gave yourself that message on that tape recorder, played it back years later and you don't remember making it and you play it back having amnesia of that particular event. It tells you to do something.
It makes no sense. And then to go further and say you respond to that tape deck and it responds right back. Yeah. Oh yeah.
This is how I do my work. So anyway, let me show you guys what I do. But I think that's good. There's a lot of good stuff right there. Let's see, I'll bring up my Catholicism one. Show you what I do. This is just nothing, I'm wasting time here.
This is my outlines on Catholicism and this is how I do stuff. So not a big deal, but it's what I do. And it's 179 pages long. I do all kinds of research. So this is the oneness one I'm doing with. There you go.
Anybody have any comments or questions? Anything you wanna add in? Oneness in Indonesia is a little quite different. They say their statement of faith that they believe in the Trinity of Father, Son, Holy Ghost.
Well, you have to understand how they're defining Trinity. Simultaneous and distinct persons or not? That's the question you gotta ask.
Ah, anybody else? Hmm, do you mind if I brought one more up? Sure, go ahead. See here in a Facebook group I'm in recently. Scripture, John 17 verse 11 recently came up where Jesus is asking that they be made one in Him as Jesus is made in the Father.
And so they try to argue against me and they have a hard time understanding logic as you keep on pointing out. And this is a clear indication. They don't, not all oneness because I'm not trying to insult anybody.
I find oneness points of view very interesting kind of like a psychologist would. You know, you're intellectuals. Well, you're an intellectual of a different breed. I wanna have a talk between camps. So the way they're reading it is, see, John 17 verse 11 is Jesus saying He is the Father because He's one with the Father.
But they missed the next part where it says they be one with me as I am with you. So logic would dictate, so A being Jesus is saying that I am one with B, but they're saying, A, Jesus is not one with the Father.
He is B, He is no longer A, He is just B and you got two Bs being one. Well, you have a logic problem where if Jesus is saying they should be one with me, being those who believe and my disciples be one with me as I am one with the Father then A being no longer A, but A being B, C now comes into question, C being the believer is now also B because logic dictates if C becomes A but A is actually B, then all is B.
It doesn't make any sense.
Right, proper inference. And that needs to be written out step-by-step with related objects, but yeah, it's easy to lose people. But yeah, yeah, there's a lot of good stuff out there. I like this one.
I came down from heaven not to do my own will but the will of him who sent me. Who's the I? Jesus. He says, I came down from heaven to do the will of him who sent me. That means he was in heaven and had to be sent from heaven by someone.
How does one deal with that? And then it gets even more confusing when Jesus says that it is for your benefit that I go away, for if I go not away, then I cannot send the comforter. So both father and Jesus send the comforter, but they believe that the father sent Jesus and the father sends the Holy Spirit.
So how is it that Jesus is sending the Holy Spirit but Jesus needs the father to send the Holy Spirit if he is the father? Right.
I'm sorry, go ahead. Oh yeah, there's all kinds of stuff, yeah. Yeah, I'll be working on my outlines and I'm trying to decide what to do with them. I want to sell them because I put so much work into them or I make a little bit extra because I don't get a raise.
I haven't had a raise in six years. Or do I just put them out on karma and say, here you go? You know, which I probably end up doing. So John Q said, Calvinist, logic is like kryptonite to a Calvinist.
Oh man, sorry, but I can't help it. Come on in, let's talk. We've already done two hours on oneness. But I'm gonna take an opportunity here to use a restroom. I'll be right back, okay? All you gotta do, John Q, is type that into your browser and come on in.
I'll let you in in a second. I'll get back in the bathroom, hold on.
Yeah, well, just as we were saying earlier that the oneness make the presupposition that God Almighty is only the father by exclusivity. Thus, when you refer to say 1 Timothy 2 verse 16 it, you know, the argument that you like to say, they like to bring up is John 1 chapter 1, sorry, John 1 chapter 1.
You know, in the beginning was the word and the word was with God and the word was God. Well, they believe that God there is the father only and therefore if the word logos was God, therefore the logos is the father.
Meanwhile, it doesn't say anywhere in the scriptures that Yahweh is only called the father and is only known as the father. Sure, there is a scripture in Isaiah that says he is our father, but it doesn't say he is God the father in the book of Isaiah.
So when dealing with a oneness, it's very helpful to understand that they're seeing it through the eyes of their terminology, their fixed dictionary, as it were, to read, say, when they read the word God, it's only the father.
They don't see it as two or three. Therefore, anytime you say, well, Jesus is God, they'll agree with you. They will agree with you that Jesus is God, but it's very important to be clear on what you mean by Jesus is God Almighty, because when you speak to a oneness and they agree with you, God, Jesus is God Almighty, they're thinking Jesus is the father Almighty.
Yeah, so is John Q gonna come in or is he just gonna make a comment and not back it up? Now, where are the oneness people? I thought these oneness people wanted to come in and talk and stuff. They said they were interested.
Maybe they prefer just to insulting and inaccurate from a distance. I don't know. Well, anybody have any comments or questions then? Says Matt to himself. Okay, whoa, oh, hey, that was a good, let's see, Brandon Gabby somebody.
Okay, say something.
Hi, hi, Matt, this is Brandon from Facebook.
Okay, are you oneness or what?
Yeah, yeah, I'm oneness. In fact, it was me who posted or other requested you to engage in a discussion as you also requested, yeah.
I apologize for the Can you, I have trouble with light behind people. I get headaches. Are you able to close those behind you?
So I can certainly do that, just a moment, yeah.
Okay, a lot of people don't, oh, there we go. A lot of people don't know I have autism. I'm hypersensitive to light and touch. And so when I see, you know, I just hate. Yeah, yeah, how is it now?
Thank you very much. Is it still bothering you? Because there is a little flare on my left side. No, it's okay.
I hate guitars, so you have to get, no, that's a joke.
Okay, I know that's a joke and I wouldn't do that either.
All right, go ahead.
Okay, I apologize for entering late. I think you mentioned 9 p .m. Yeah. But I thought this wasn't happening, so which is why I probably woke up late maybe, but I apologize for it. That's all right. Oh, excuse me.
Oh, sorry about that. So it's just the two of us or do we have somebody else who would like to?
No, go ahead, you're in. You're one of this guy and finally for two hours and one of this person comes in and we can talk.
Yeah, yeah, I mean, I wish there were a few of us. There were a few others. Me too. Okay, so you've been online now for the last two hours and no one else has come in.
I don't remember another one that's coming in. Did another one just come in? I don't remember. If it was, it might have been brief, but I don't remember.
But so everybody else has left?
There are 42 people watching in two different venues, Facebook and YouTube. We've had up to I think 50 or 60 here and it's released on the Trinitarian Oneness Debate Forum and no one that I remember has showed up except you.
Oh, okay, okay. Okay, so I mean, I'm a oneness person and I'm sorry to hear that. Yeah, and I used to be a Trinitarian believer for many years and then I transitioned in the year 2014.
Okay, you wanna ask me something or you wanna talk about something or want me to destroy your oneness or?
Yeah, I mean, you're sure to pursue that. Sure.
I would like to. Okay, how about this really fast? All I'll do is I'll share my screen. And that's just so that you can see what I'm typing and writing and things like that. I'm not trying to trap you.
Unless I tell you I'm gonna trap you, then I'll tell you, all right? Yeah, that's fine. Okay, so these are my notes. I develop lots of outlines, okay? So let's do this. I think instead of that, I'm gonna do this.
Yeah, I'll do it. Yeah, I'll do it this way. Okay, sorry. And so what is, what would you say a person is?
Are you asking in general terms or are you asking in Trinitarian terms?
So Well, no, in the context of, let's just say the context of God.
Is God a person? Yes, I do believe God is a person. However, I would also like to maintain that he's not a tangible person like you and I are. Right. But I do believe he's an individual, if I may be more clear on that.
He's got the ability to sort of have his own will, to think, to have emotions, to relate. And in terms of his identity, he's absolutely one. Just like He actually is what? He's absolutely one. He's solitary in nature.
He's absolutely one. He's a single, absolute individual. Okay.
Yeah. Okay, you def, yeah. So you say, you say he's a single, absolute individual. Yes. Okay, well, that's the debate. But as far as, as far as definitions go, these are just notes. I'm just gonna do this here.
I'll clean this up later. So attributes of personhood, he has a will, can think, would you say, would you include also, can speak, say, can say stuff like, you, yours, it's hard to type in really fast.
Oops.
That's fine, I'm here, you can take your time.
So would you agree that, you know, these are some of the attributes of personhood? You know, can have a will, think, speak, say, you, yours, me, mine, have emotions, relate one to another, right? Is that what you mean?
Yes, of course. God is, if he's personal, he would have, he would have to use words like I, myself. Good. And all of that, yeah. So is God personal?
God is personal. He's absolutely personal. So then here's a question. If someone exhibits the attributes, I'm gonna do it this way. Oh, I don't have my thing done. Okay, nevermind. Of personhood, then is that someone a person?
Yes, yes. If a person, if someone, now when you say someone, you're gonna have to, obviously we are talking in terms of who God is. So when you say whoever that someone is, he's gotta be the same God.
Yes, he's gonna be the same one Lord of hero Israel, the Lord our God is one Lord, yes.
All right. So I say, what's your first name? I'm Brandon. My middle name is Gabby. Yeah, you can call me Brandon. Okay, Brandon. So Brandon, I'm talking to you. You're a person, I'm a person. Yes, yes.
Okay. Yes. Okay, so is Jesus a person?
Jesus is the, yes, he is a person. He is the solitary singular person of who God is. And he is the embodiment of the incarnation of the father.
He is the father. I just, yes, he's a person. Yes, he is a person. Okay, all right. And does Jesus have two natures or one nature? Of course he has two natures. See, I'm oneness.
Yeah, I'll just proceed. I'm oneness. So you do know what oneness believe in. I'm just verifying. Yeah, so I'm not a Jehovah witness. That's all right.
Is Jesus a person right now?
He's, yes, he is. He is the glorified body. He is the one God who is in his glorified state right now.
Does he have two natures right now?
Well, he is in his glorified state. So yes, one Corinthians 15, 24, until he has subdued all his enemies under his footstool, he will yet continue in his military role. He will still be a man and the spirit at the same time.
Okay, okay, good.
So let me show you something here. Let's see if I can get this going up here. Come on, where are you? Um, no, that's not it. Let's see.
So can you read that okay? Is that too small? I can access it, yeah, yeah.
I can make it a little bit bigger, I think, by doing this. No, that's fine.
I mean, if I can't see it, I'll let you know. Oh, there we go. Well, kind of. Yeah, that works. Yeah.
All right. So we know the Bible says there's only one God. Yes. Right? Yeah. You have no problem with that, right? Here's a verses for that. Just one God. Okay. Now the Father's called God, the Son's called God, the Holy Spirit's called God.
You agree?
Yes, the Father, Son, and Holy Spirit is the same one. God, yes.
No, no, no, we're not saying the same one God. We're just saying they're called God so far.
Yes, yes. Let me respond to that if I'm allowed to. Yes, so just because the Bible calls the Holy Spirit God, that isn't a different God from the one true God. Just because the Son is revealed as God, that doesn't mean the Son is distinct in his identity from the Father.
The only way we would constantly rather maintain that there are three distinct persons is if we see them as three distinct. Of course, no Trinitarian will blatantly admit that, but every Trinitarian in his mental image does believe in three Gods, although he may verbally confess he believes in one God.
So I would like to maintain that from the start.
Nope, no, no, no, no, no. If you do, then we don't have a discussion because that's not the Trinity. If you're gonna argue three Gods,.
You might as well argue just Mormons. Yes, I do believe that a Trinitarian believes, or rather a Trinitarian maintains from their end that they do believe in one God. But if I can, behind your back, admit, then I will say that, yes, a Trinitarian is trinitistic, although they may verbally admit it.
Nope, and then we don't have a discussion. We don't have a discussion. No, no, I'm not, I'm not, okay, I will excuse that for now. I will excuse that for now, and we will proceed into the other things that we wanna discuss.
Oh, but you've already shot yourself in the foot. You see, here's the thing. Yeah, I mean. Let me explain. Okay, sure. We argue what we actually believe, not what you think we believe, and you misrepresent what we believe.
We don't believe Trinitarianism of three gods. We never have taught that. The Christian church has never said it. For you to say that is not the Trinitarian position. You're not arguing it's a trinity.
Okay, so our position is the oneness that God is absolutely one person. However, you wouldn't believe that God is one person, and you are in contradiction to that. And I certainly acknowledge and revere your beliefs, but that is still your position, and that is still what we're arguing about.
So we can, so I can have my, rather I can have my opinions on what you believe. Okay, let's say that. For the sake of discussion, for the sake of discussion, I will, for the sake of discussion, I will maintain that Trinitarians, in view of this discussion.
Let me explain something. Okay, sure, go ahead. So I'm gonna explain your view, oneness. The trinity is not true, but God exists as one eternal, solitary person. Yes. Okay, and that he's expressed himself as one person, what we understand as the Father, the Son, and the Holy Spirit.
Not three persons, but one person, right? Yes. Now, what if I were to say to you, but really what you're thinking of is God is one third of God. That's what your view really is.
What would you say? I'm absolutely fine if you say that, but I would like for you to justify what you say. Wait a second, wait a second, wait a second.
No, you don't understand what I'm saying. If I said you believe he's one third God, am I representing you accurately? You are not representing me accurately, but I'm still fine with that. I'm still fine if you have an
I'm not, I'm not. I'm not fine with being misrepresented.
Okay, so what, okay, I will clear this out. If I have to reiterate the Trinitarian position, I do believe that a Trinitarian believes they believe in one God, and they believe that one God is further, you know, classified, or rather, if I may use the word, in three persons, am I right?
I do believe that you believe Three distinct, simultaneous persons,.
And I'll show it to you from the scriptures and show you, and I'll have you, I'll use you to prove your oneness is false.
That is absolutely fine if Let's do it then, you ready? You should, you should, you should do that, and I would invite you to do that. Yeah, please go ahead.
The Father, Son, Holy Spirit are each called God, right? They each have a will. Is it not true that they each have a will?
No, in their eternal state, they do not have a will. Wait, wait, no, no, no, no, no.
Don't impose your view. Does the scripture say that Jesus says, not my will, but your will be done when he's talking to the Father?
Yeah, let me respond to that, because what's happening is you are, you are right now, it seems like you're almost ignoring, rather, I would say, the humanity aspect of Jesus. You're denying his humanity, so in his humanity, yes, I would agree that he revered, or rather pointed us to the Father's will.
So yes, in his humanity, his human will is not his divine will.
It's as simple as that. Okay, I'm way ahead of you. I've been doing this probably longer than you've been alive. I've talked to a lot of oneness people. Doesn't mean I'm right, but I'm just
You are sure, you are free to ask me more questions. If I'm not able to answer you, please do let me know. Okay, but I just want you to say, I'm not trying to brag or anything,.
I'm just trying to say, look, I've done this a lot, I know where I'm going, and I'm asking very specific questions, and I'm gonna just tell you, you, like many oneness, don't answer the questions.
Yeah, so you can, so tell me which part of the question So watch this.
Okay, watch this, okay? Yes. Now, this is the New American Standard Bible. Father, if you are willing, remove this cup from me, not my will, but yours be done. How many wills are here?
Well, if you're talking about God and God in the incarnation, you have two wills over here. Okay, so there's Let me respond, am I allowed to respond, or are you going to interject all the time when I try to respond?
All you have to do is give a simple answer, how many wills are there? Yeah, but is there like a time limit, or am I bound over time, and maybe if I breach that Go ahead, sorry. Okay, okay, so if you're, since you're asking how many wills, well, peace and God's will be done, so that is obviously one will of God.
When you ask me the question, how many wills do I see over here, there is obviously, when God came in the flesh, when he represented us, he represented us in totality. So when he said, when he denied his will, he was teaching us what it means to deny the human will in stark contrast to God's will.
And what is surprising and interesting over here is we never hear of the Holy Spirit's will. And if you can address, if you can take me there, it would be great, but I'm sure you cannot. And that's about it.
So there's just one will of God. When God was in the incarnation, he represented us, he taught us what it means to deny our human will and to point our will to the, and to sort of seek the Father's will, which is exactly what he did, why he was in the flesh.
Okay, now I'm gonna ask a direct question, okay? Yes. How many wills are here?
Well, I see two wills over there. One is a divine will, one is a human will.
Okay, so you say there's two wills, right? Yes, yes, yes. Does a will, does a person necessitate having a will?
Yes, a person has a will, but here you're talking about God in the incarnation. You're talking about God revealing himself in different ways as he wills in order to bring us redemption. So if you're referring to a divine will, there is no divine will apart from the Father's will over here.
But if you choose to ignore the basics of understanding that God has one divine will, he is a personal being, then obviously you're gonna fall into the category of trying to seek two divine wills over here.
Sorry if that question, the answer was wrong.
Okay, I'm not sure what you said there. How many wills does the text speak of here?
I already told you, I maintained it to you, there are two wills. Two wills. One is the divine will and one is the human will of the Messiah.
Okay, so we'll get to that. Does a person necessitate having a will?
A person would have to have a will. Yes, okay. So then the answer is yes.
All right. So if Jesus has a will and he's speaking to someone else who has a will, two wills, that's two persons. Is that not correct?
It's, well, if you're talking about God and the same God in the incarnation, I wouldn't, I don't think it would be right for anyone to say that there are two distinct persons. The only reason you can come up with two different divine persons is if you constantly look at the humanity of Jesus and say, hey, you've got another person in the Godhead.
And if I can proceed, which I'm guessing you are allowing me to proceed, what we have here is something very interesting. You have a member in the Godhead who cannot express his will, but has to surrender his will to another person in the Godhead.
And as Christians, all of us have believed that we always seek for God's will. But obviously, according to your position, you have the person who seems to be our all in all, who is Christ Jesus, cannot exercise his own will, but has to have somebody else exercise his will in eternity.
So the penitentiary position in a nutshell is simply a person in the Godhead who seems to be purely God or fully God, cannot exercise his own will. And you have like a sort of conflict of wills within the Godhead.
And that is exactly the position that you are representing. You don't understand yet.
I haven't even gotten that far. This is what happens a lot of times I talk to people. I ask a simple question, they go on for a long time and they accuse me of things I haven't even said or don't even affirm because they don't understand the position well enough yet.
So I'm just being very simplistic here, very logical and asking you, I told you, I'm gonna use your words against you and show that your words are gonna teach that you don't, you're incoherent and your doctrine is false.
I would like for you also to address what I said because it almost seems like you've completely overlooked or rather ignored what I said. No, you've gotten ahead of yourself. If you, no, I've not really gone ahead of myself because if you truly look at it from the Bible's point of view, there's only one will of God.
So if you wanna look at the Messiah's will and take that and club it into the Godhead saying, yes, this is another person, then obviously you're gonna have two conflicting wills and that's precisely the position you are representing.
And unfortunately you cannot beat that or rather you cannot justify that. I would like for you to justify that. Well, let me ask you a question. Do you think I've never thought of that? Just curious. Well, if you did think about it, then maybe you would have realized that there is one will and when God came in the flesh, he represented us.
So here you go.
So here you go. You're saying that if I had known about it, this is what I would have done. That assumes a certain level of knowledge that you have, but you don't have the level of knowledge that I have about this.
So your answer is incorrect. I wanna get back to this because this is where the issue lies right now. Now you said in here, not my will, but your will be done. Yes. How many wills are mentioned here in the text?
You said two wills. I asked you, does a person necessitate having a will? You said, yes. If therefore there are two wills, then that necessitates two persons, right?
Yes. I wouldn't say two distinct persons, but I would say two simultaneous manifestations. I don't know if I can further proceed in this answer because you're expecting instant answers. Well, yes, I see two persons, but I don't see two distinct.
Another, I see two manifestations of the same individual of who God is. What's happening right now is, in whatever way you're expecting me to answer, it almost seems like your position is that you have a member in the Godhead who's displaying his human side and there are two conflicting wills in the Godhead and that's your position right now.
All I'm doing right now is just going with what this says. Are you familiar with the hypothetic union, the communicatio? Are you familiar with the communicatio idiomatum? I beg your pardon? Are you familiar with the communicatio idiomatum?
I did come across that, but I'm afraid I don't know the meaning of that.
Are you familiar with the issue of the kenosis?
Yes, again, I have come across that, but I don't really know.
All right. Now, to deal with the issues that you wanna get ahead to, these are the doctors we have to get into to teach, to understand, so you can see where the questions come. Plus a doctor of the incarnation be made under the law and what that requires.
There's a lot more to this. What I'm doing is showing you one thing at a time, one thing at a time. I'm going with your words. This is a text, not my will, but your will be done. You said two wills. I agree.
You said a person necessitates having a will. You said a person necessitates having a will. You said, yes. Then if there's two wills and personhood necessitates having a will, then two wills means two persons, right?
And you said, yes. You said, yes here. And now, then you said, there are two simultaneous manifestations. Then you're saying that there's simultaneous manifestations of two persons that refute your oneness.
Because you already said, you already said that oneness teaches that Jesus is divine as a single person. And he's speaking to the father who's another person because there's two separate wills. You just refuted your own oneness.
I told you I was gonna help you do that. You just did.
That's certainly, you can certainly pat your back for that. But what I always fail to understand and what I always fail to see rather is that Trinitarians don't like to look at the incarnation. When God took on flesh, he wasn't like, unlike us, I cannot go into a, I mean, I cannot go into a body as I am or rather I cannot manifest myself in simultaneous ways.
I'm sure you cannot do that. But when God, but obviously all things are possible with God. And like us, God can, let me respond. God can manifest himself in simultaneous ways. And just because he manifested himself in the body of Christ, Jesus, that doesn't mean that somebody else from him.
If I may draw a parallel over here, you are in the US and I'm in India. You have someone in Russia at the same time and you have someone say in South Africa and Australia. Now God can reveal, or let's say Jesus can reveal himself to the five of us through different modes of communication with five different messages.
And he can do that all at the same time. If that is true, which is true, then you're gonna have to conclude that there are five different Jesuses in the Trinity. And I'll be like, no, there are no five Jesuses.
It's the same Jesus who can do simultaneous things in different ways. Now coming to your question, coming to responding to your question, I do agree that a person necessitates a will. But just because God came in the incarnation doesn't mean that's miraculously a different person from the father.
It simply means that God has chosen to walk among us. It's a unique situation, unlike any other situation in history. And yes, there are two simultaneous, it's the same person of God, but in two simultaneous realms, if I can put it.
That's my response to that.
Now, because you've given yourself over to a false doctrine of oneness, your ability to think critically and rationally has now been undermined. The proof of this is right here in your own words. You stated, Jesus is a person right now.
I agree with you that he's a person right now. You also affirmed he has two natures, the divine and the human, hypostatic union. That's good. You're recognizing what personhood is because we went through what the attributes of personhood are.
And you agreed with this, and I agree, fine. So far, so good. Now, I brought up a verse, not my will, but your will be done. And I asked you a very simple question. You gave me a long answer. I'd ask you the question again, gave me another long answer.
I'd ask you the specific question a third time. How many wills are here? You finally just said, what it says, two wills. I said, does a person necessitate having a will? You said, yes, this is what you've said.
I'm typing your stuff out. You can see it. If I'm wrong, you tell me. Then I asked you, does that not necessitate all this? Does it not necessitate two persons since you said each person has a will when you say a person necessitates having a will?
If a person necessitates having a will and there's two wills, then by definition, there's two persons.
Yes, let me respond to that. If that is your trinity over there, where Jesus said, it's not my will, but your will be done. He's obviously talking to God. He's talking to the father. So if that is your trinity there, then your second person is just a human being with a human will.
But if you look at it in light of the incarnation, it is plain as day that while he was in the incarnation, he denied his human will. And that is what we all have to do. Unfortunately, as a Trinitarian, you see that as a distinct member, failing to recognize that your second co-equal member who's truly God cannot really have his own will, but has to sort of surrender his will to somebody else.
And that is exactly the position you represent. Unfortunately, you choose to not address that. And if we have a session where I can throw questions at you, that would be great.
Sure, let's get your statements out here and then I'll show you, okay? Now, I'm gonna tell you, we'll come back to this. You have contradicted yourself and you have refuted your own oneness theology. But I'm gonna go on and deal with this.
You said Jesus talking to the father. Then you said, I'm gonna have to say that the second person is just a human, right?
That is a position you believe in because you No, it's not. Yes, but Jesus was talking to God. He was talking to the one true God. So if that is your position, then you have a second member who's outside of the Godhead.
That's the position that you represent.
No, you don't understand my position.
Okay, there's nothing more I could see other than what you have described yourself.
You haven't even asked me the right questions. See, I've already shown you this. I've already shown you this. Is Jesus a person right now? Yes, I agree with that. Does he have two natures? Yes, I agree with that.
Did you not hear me say that I agree with this?
Yes, I think as Trinitarians, we all do believe in that.
So you said, you admit that I said Jesus has two natures. He's both divine and human. And yet you say my position means I believe he's just a human.
Yes, because as Trinitarians, you seem to have your foundation skewed because when you address the doctrine of God, God's will is always perfect. God's will is divine. Let me respond. God's will is divine.
God's will is perfect. Now, you cannot have a member in the Godhead who has got a conflicting will, because if he was in the Godhead or rather if he was a member of the Godhead, then he would truly have a conflicting will and then that would obviously mean that he is not God.
I hope the other Trinitarians listening to this can relate. So when you say that a member in the Godhead, if that is truly a second co-equal member in the Godhead and he cannot, seems to have a conflicting will with the father, then he is truly not God.
And that's the position that you represent. But, but hear me out. But if you do believe that while in the flesh, God represented humanity, he represented our frailty, he represented what it means to surrender our will to God and that God's will be done.
If you understand that Jesus took our place, he's the forerunner of our faith. Unfortunately, it seems like there is a, there is competition in the Godhead if you have to look at it from a Trinitarian point of view.
But if you look at it from a, from a oneness point of view, that God is absolutely solitary. When he came in the flesh, he represented us. He surrendered his human will because he, because he came in the flesh.
Now, when God came in the flesh, it doesn't mean that his humanity all of a sudden was camouflaged or, you know, had disappeared. He did have humanity. He did, he did cry, literally. He did, he probably used the washroom.
He did all of those things. He literally lived a human life. So when he denied his will, he obviously denied his weaknesses, his human will. Unfortunately, the position that, sadly, so-called Trinitarianism adheres to is you have a person in the Godhead who truly cannot do his will.
And that is something you cannot address. And I hope you are able to address that.
He was under the law, Galatians 4, 4, 4, made little while the Lord and the angels, Hebrews 2, 9. As a human being, he had two natures. That means he had two wills within his one person. This is necessitated by the fact that if he's going to be divine and the word became flesh.
Here's, here's my, here's my question. Let me finish. Sure, sure, sure. So then it's called dithelitism. Thileo is the Greek word will. Monothelitism says that the two natures of Christ are combined into a new third thing, monophysitism, which necessitates monothelitism, that's heresy.
No, he has two natures and two wills. Dithelitism is the correct view, but they're manifested as one will due to the communicatio idiomatum. So you don't understand these things yet. I'm not degrading you.
I'm just saying, you don't understand these things yet, which is why you're saying what you're saying, saying that I won't be able to answer the question. Absolutely, yes, I can. I've already had this discussion many times and I'm trying to tell you, yes, I understand, but you're getting ahead of yourself.
You've said some things here, I want to respond to it. You said that I'd be saying that Jesus is not, is just human, but I've already told you that Jesus has two natures, divine and human, called the hypostatic union.
I've also told you that the communicatio idiomatum, which means the communication of the properties, means that the nature of the attributes of the divine nature and the attributes of the human nature ascribed to the single person, Jesus.
I'm saying there again, he has two natures. I can go to Colossians 2, 9, Philippians 2, 5 -8, John 1, 1 and verse 14, I can talk about this. I can go to Hebrews 1, 6 -8. I can talk about how this is the case.
I understand this and I teach it quite a bit. So you are saying it's my position. This is the second time you've misrepresented my position. Say that I believe as a Trinitarian, ultimately in three gods, which I don't.
You say, I believe, I don't believe it, but I really do. You remind me of Tracy Turbleville who said, Matt, I know more about what you believe than you do. And no, you don't. And I can ask him questions, I can ask you questions about diathletism, monothelitism, monophysitism, Nestorianism, Eutychianism.
I can ask you how they relate to each other along with the hypostatic union and how it relates to the communicatio idiomatum. You wanna know why I know these? Because for 41 years, I have been debating Mormons, Jehovah's Witnesses, Christian scientists, Unitarians, Muslims, all kinds of people who attacked the deity of Christ.
And have asked me a thousand different questions about Jesus, his wills, his nature. How can he have the same will of God? He said, not my will, but yours, but he's divine. How can he do that? Got an answer for you.
How can he do that? I gotta ask him, you say, but you can't answer it. Yes, I can, but we're way down the road. I'm trying to show you, as I said I would do, that your own words will hang you. You have already said, you've already said that a will necessitates a person.
Now, if Jesus is a person, he says, not my will, but your will, by your words, that necessitates two persons. Do you deny that that necessitates two persons? If you said that having a will is what is a necessary aspect of being person.
What are you gonna do? You gonna retract it now? No, I'm not.
I'm certainly gonna respond to that. I'm certainly gonna respond to that. God, obviously, when God was incarnated in flesh, or when he was manifested in the flesh, you have a unique situation. You have a situation unlike before.
You have God in the... Now, if this is a second divine person speaking to the father, then you have a second divine person who's not truly able to exhibit or administer his own will. But if you understand that God came in the flesh as a human being, he certainly had to have surrendered his will to the father.
But what's happening over here, and what you are not addressing, and I suppose I can ask you questions as well, and if you can answer that, that would be great. How about this? This is what Jesus says.
Yes. Do you want me to respond to that?
Well, notice what he says. Now, does Jesus have a will?
In the flesh, he had a human will. Yes. Okay, we're gonna get to that. Yes. We're gonna get to that.
So he had a will, okay? Yes, he had a will. All right. So is Jesus one person? No, he is the one person of God. Yes, he is. Jesus is one person with two natures.
Sorry? Yes, he's got two natures, yes.
Is there a will in the divine nature?
He doesn't have a will in the divine nature. His will is And how is the divine nature God if it doesn't have a will? Yes, as God, he does have a divine will.
His will is God's will. No, no, I didn't ask that. I said, how does he have, how does he be divine, divine part, if a divine part doesn't have a will? How is it divine if there's no will? He has a divine will.
I didn't deny that. Jesus has two natures. He has two natures. So a divine nature means necessitates will, doesn't it? Yes. Then he has a divine will and, or we would say a human will and a divine will in the one person, right?
Yes, his divine will is the Father's will, yes.
And they're the human will, right? This is called dithelitism. Okay. D-I means two, thileo, will. So one person of Jesus has two natures and it's necessary that within each nature is will, but we perceive and the manifestation of that will is always one.
I will be with you always. I am thirsty. The I claims the attributes of both natures and the wills are expressed as a single will in the person of Christ. Have you ever heard of dithelitism before?
See, I haven't heard of dithelitism before, but I maintain that Jesus had two natures. He had two wills. Good. One is the divine will, which is the Father's will. Okay. Because he is the Father eternal.
Okay. So when Jesus said,.
Yes. When Jesus said, not my will, but your will be done,.
Which nature was talking? It was the human nature obviously talking.
Oh, so then when Jesus says, I will be with you always, I'll be with you to the end of the earth, right? I am thirsty. Then there's two persons talking because each will has a person saying, I, but it's not the same person saying, I'll be thirsty.
Not the same person saying, I'll be with you always. Is it?
And when he says, when Jesus says, I will be with you always, he's obviously talking about, he's talking as God. He's talking as the Holy Spirit. Is the human aspect involved? See, when Jesus says, I'm thirsty, he was still God.
I wouldn't say he said, I'm thirsty as God. I'm sure you would agree with that.
The one person said, I'm thirsty. Yes. The one person had two natures.
The erroneous position that you take is that you are looking at the manifestation of God to mean a distinct person in identity. And that's the mistake you rather purposefully do. Really? You are taking the manifestation of God to mean a distinct person.
Oh, okay. And when you do that, you obviously run into what we call the polytheistic view or the triteistic view of God.
Let's see how you handle that.
Yes, I'm going to ask you the same questions on the real part. And I hope you can address that. Sure, go ahead. When Jesus said, not my will be done, was that his human will or his divine will? Neither.
It's a wrong question. It was not the divine will or the human will. Let me answer, because that would be the error of Nestorianism, which is a heresy. As I said to you already, the two wills, dithelitism, always speak and manifest as one, the one will of the person, because Jesus is a single person.
A single person can only have one will. There is a mystery to this, even from your perspective. How does Jesus have two natures? The nature of the divine requires self-awareness, omniscience, omnipotence, and the attributes of divinity, because that's what divinity is.
It has to exist in the person of Christ, and he has to have human attribution as well, which is one place at a time, getting hurt, thirsty, and going to the bathroom and sleeping. And the I claimed both.
Therefore, the I is a single person. But what you do is you say, no, this will talk sometimes, and this will talk sometimes. Never is that in the scripture. It's always I, me, the one person. You're the one with the problem.
I don't have a problem. You have to understand, you don't even believe the doctrine of the hypostatic union. You don't believe it. You don't even understand what it is. Otherwise, you wouldn't be asking the question.
This is why the oneness people are heretics. They deny the hypostatic union. You think you do, believe it, but you really don't. You think you understand the communicatio idiomatum, but you don't. You think you understand when you get exposed to it, dithelitism and how it relates to the single person, but you don't.
These are issues that the Christian church has had to deal with for centuries. I learned it because the cults and the false teachers would ask me questions I didn't have answers to. I went and looked, and I found out these questions had already been asked and answered.
And I studied, and I found out even more.
Your I appreciate your history over here, but my question stands. My question stands. I'm not the one with multiple wills in the Godhead. I believe that there's just one will in the Godhead. It is you who thinks that there are different wills and different persons in the Godhead.
And since you asked me the question, my question stands. How many, when Jesus said, not my will, was that the divine will or the human wills? Since you are the one who believes that there are multiple wills in the Godhead.
Okay, you didn't hear, you don't say, I believe there's multiple wills in the Godhead. That's a different statement. And are you familiar with what's called perichoresis? So what is your belief then? Now, how many wills
Are you familiar with, are you familiar with perichoresis? No, I'm not familiar with it. All right. There's a lot you're not aware of, and yet you're arguing from a level of knowledge that is insufficient.
Now I did not expect, let me maintain this. I'm not expected to know all the Greek words Yes, you are. And maybe all those other words. You said you're Trinitarian. I'm not Trinitarian. You were, sorry.
You said you were a Trinitarian, and you argue against it. I wasn't a hardcore Trinitarian fan, and I'm glad I never was.
However, let me still ask you. Okay, let's Go ahead, ask me the incorrect question again.
And of course, you're going to give me an incorrect answer. Unfortunately, when it comes to you responding to my questions, suddenly it means none, suddenly it means, I mean, it almost seems like you are dictating what your answer should be like, and that's absolutely fine for you to do so.
Let's move on. Ask the question again. Yes, how many, how many wills are there in the Godhead that can be exhibited? How many wills are in the Godhead? Is Jesus as divine? How many wills are in the Godhead that can be exhibited?
Exhibited? Yes, or administered. At the very least, two.
Not three? I said the very least two, because the context you're talking about is there Can it be three? Can it be three? Can it be three?
Yes, absolutely. Okay, so if it can be three, then it looks like it's still going in the area of just two wills, because here Jesus blatantly denied doing it. I know that it's his human will, but unfortunately you look at it as his divine will.
So you have a member in the God, and I'm saying this again, and I'm going to say it to the audience as well. You have a member in the Godhead who is truly God, who is fully God rather, and cannot do his own will.
That is the position your friend Mike takes over here. He's mistaken rather. You're asking the wrong question. I will proceed with the other question. Okay, you're asking the wrong question,.
But you're not drawing the right conclusions. You don't understand the doctrine of the Trinity and these particular issues as well as you think. I have to frequently teach critics of the Trinity things about the Trinity they have never even heard of.
If they are going to I don't believe in the idea of a model. If you're going to argue against a Trinity, you better study it. If I'm talking to a Muslim about Tawheed and about the idea of God deceiving, and I go to Surah 354, he's the greatest of Bahir, the greatest of deceivers.
And I'm talking about this. I go to Surah 4171 and talk about this. I better know what I'm talking about. And when a Muslim says to me, it happens, he goes, no, that's not our position. I immediately say, okay, what is your position?
I get my notes out. Say, well, what is your position? I say, I never intend to misrepresent you. I can do it accidentally. What is the right position? Show me the Surahs or the Hadiths. Show me where it is.
I'm open to learning. I still am. And if they say you need to study this and this and this, I write it down and I go study it. You don't. Hypostatic union, communicatio idiomatum, dithalatism, perichoresis, divine simplicity.
See, are these English terms? Because my English is not pro-level. So are these English terms? You're very good. Your English is very good. No, I'm asking you, are those English terms,.
The terms that you used, are those English terms? Yeah, like the word trinity is English. Hypostatic union is Latin, but we use it.
No, no, those other terms that you used are the English terms. Yeah, they're English terms, yeah. Okay, okay, fine. Because I don't know every word under the sun in English. That's okay. But anyways, so you said you maintained that when I asked you, when Jesus said, not my will be done, you still, you choose not to answer that, right?
Is it his human will or his divine will? That's a wrong question. Oh, wow, so cool. We're going ahead because you decide what question is right and what is wrong.
No, no, no, no, because it demonstrates.
That's clearly your position right now.
It demonstrates you don't understand the position. I say it's the wrong question because you don't understand. We don't say it's either the human will or the divine will speaking. We don't say that. That's not the Trinitarian position with Christ.
It's, I've told you this before, hypostatic union. One person with two natures, each nature has to have a will. That's called dithelitism, but it's perceived and expressed as a single will, never as two.
I've said this, this is the third time I'm telling you, never as two different wills, always as one. I am with you always. I am thirsty. The will is always one in the person of Christ who's one person.
Therefore, for you to say when he was speaking here, which will was it? That's not the right question. Let me explain it again. If we don't ever say it was this will or that will speaking, it's the wrong question.
It demonstrates you don't understand our position. That's what I'm telling you.
You don't understand it. To truly understand your position, it looks like we will have to abandon some really great questions from our end, just to sort of conform to the fact that, yes, we do not understand.
We raise our hands and surrender, and there are things about the Trinity that we don't understand. Unfortunately, it's the other way around. Most Trinitarians, most Trinitarian advocates admit that the Trinity is in fact a mystery, and they are absolutely right.
It is because it is nowhere found in the Bible. Anyways, let's Wait a minute. Hold on, hold on, hold on.
You're begging the question. You're assuming things that you haven't demonstrated to be true. I've already quizzed you and showed you the problems of the personhood issue in the person of Christ. I've shown you that.
You come back with another issue. You ask me a question. I'm telling you, it's the wrong question, and I tell you why it's the wrong question. And I'm also giving you, these are the terms and the doctrines you need to study.
No, see, if I ask you a question, if I ask you a simple question, okay, let me ask you another question which is on the same, on the will aspect of God. When Jesus said, not my will be done, but yours, was Jesus talking as God the Son?
Define God the Son.
You are the one who has to define, I know what a God the Son is. No, you just used the term. What do you mean, was he speaking as God the Son? Is God the Son two natures or one nature?
Okay, okay, if I may get it correct, I'm not the one who imposes an external, unbiblical term like God the Son. A God the Son is a Trinitarian term. It'll be you who will have to explain what it means if you, since you are asking me.
Did you hear me bring up the term God the Son?
It's not my position to explain to you what a God the Son is.
That's your Trinitarian term. Did you hear me bring up the term God the Son?
Okay, so now it looks, it seems that I have been introduced to a different Trinitarian who doesn't believe in the term God the Son, am I right?
I didn't, no, see, here's a mistake you're making. I didn't say affirm, I don't say I deny. I just asked you a question. Did you hear me use the term?
Do you believe in the term God the Son?
I asked you, did you hear me? No, you haven't used it, you haven't used it.
But it's a Trinitarian term. I don't have to tell you what you know and what you don't know. A God the Son is a Trinitarian term.
Then if you bring up the term, you define it. I brought up hypostatic union, communicatio ideal matem. I brought up perichoresis.
No, Matt, Matt, let's just be very honest. Do you believe that a God the Son is a Trinitarian term? I'm not honest. No, no, no, I hope you can be moving on.
You hope I can be honest, is that what you're saying? I'm just asking you.
Okay, I hope I can speak here. I'm just asking you, do you believe that the term God the Son is a Trinitarian term or is it not? Maybe I'm probably am using it.
Maybe I just spoke up for a long time. It is a term that some Trinitarians use. I do use that term.
I did not. No, I'm trying to understand because we have never had a conversation before. So I wouldn't know you personally. I'm just asking, do you believe in the term God the Son? I'll have to define it.
No, no, I'm asking, do you believe, your answer should be yes or no. If the term God the Son means that the second person of the Trinity became flesh and has two distinct natures, then yes, I agree with that term.
When Jesus said, not my will be done, but yours be done, was that God the Son speaking?
Yeah, by that definition. Who has one manifested will, right?
So now because you have to justify a God the Son, suddenly there are two different wills. But then I asked you, was it the divine will or the human will? You seem to be trying to escape that answer, which is absolutely fine.
I'm not trying to escape anything.
You're not focusing. Let's move on. No, no, no, no, let's stay here. You brought it up. Let's focus, focus. How many, did Jesus have a will? Yes, he had a will. He said, and who was he praying to in the garden?
He was praying to the Father.
Is that two separate wills? Is it two separate wills? Yes, he had a human will. I maintained that.
Let me respond. Was it the human will praying to the divine will? Let me respond, yes, yes. Well, so then how is it an incarnation?
Why can't it be an incarnation? What has that got to do with what we are talking right now? You don't know what an incarnation is. Okay, maybe you can educate me. An incarnation is simply the embodiment of a spirit.
It is a spirit getting into a body. Now, obviously No, it's a possession. Demons can do that. Demons can do that. That's not an incarnation. Try it again. What's an incarnation? An incarnation, okay.
The Bible doesn't use the word incarnation. Incarnation simply means, an incarnation simply means the manifestation of a spirit.
A manifestation of the Holy Spirit at the baptism of Jesus is not an incarnation. When it came down like a dove, that's not an incarnation.
No, I'm talking about a human personification.
A human We're talking about Jesus in the incarnation. What does it mean? What does it mean? It means God in the flesh. What else can it mean? But Matt But wait a minute. Look, look, look. Matt, I was asking questions.
No, no, no, no, no, no, no, no, no. You're the one. No, wait a minute. You're the one who brought this up. I'm holding your feet to the fire. Is an angel, when he becomes a man and walks around, is it an incarnation?
You can, yes, of course, it would be an incarnation.
Okay, so you don't understand what incarnation means.
Okay, that is fine. Now, let me further ask you a question.
No, hold on a sec, hold on a sec.
Okay, so I don't get to ask questions.
Yes, you do, but you got to understand something. You don't know what you're talking about. I'm not trying to be mean, but here are the words you need to study. Incarnation versus manifestation. Let me tell you what incarnation is.
It's when the Lord, the second person of the Trinity, enters the womb of Mary and is in union with the human nature and is incarnate, meat, flesh, and becomes flesh. In the beginning was the Word. The Word was with God.
The Word was God. The Word became flesh. That's what incarnation is. And he's permanently gonna be in this state. He will never stop being this way. A manifestation is when an angel appears as a man for a little while.
That's a manifestation that ceases. An incarnation does not. So you don't understand what these terms mean. If you want to argue on this level, you have to get up to the level with the knowledge of what it is you're arguing about.
You're not there. I'm just trying to help you. I've introduced the terms and defined them. The only thing I haven't defined is divine simplicity. But this is, I can do that very quickly and very easily, but you need to study these things.
Matt, Matt, Matt, just be very honest with yourself. When God says, when God says, when God says, when the Bible says, in 1 Timothy 16, God was manifest in the flesh. It did not use the word incarnation.
Now, I do understand what you mean by incarnation. I certainly do believe what incarnation means. Now, unfortunately, you think that the word incarnation is exclusively describing a second person in the Godhead, which is absolutely fine.
But yes, I would agree with you. There is a difference in manifestation and incarnation, but there isn't a major difference. For example, a manifestation simply means to reveal something or maybe even a temporary manifestation or a manifestation rather can be temporary.
I totally agree. I'm not disputing you with that. I'm not trying to sort of beat you up with your vocabulary and all of that and your intelligence and what meanings or words mean. I'm simply asking you questions.
Am I allowed to proceed with my questions or are we just going to beat around the bush with the incarnation and manifestation thing? Ask your questions. I'm not stopping you from asking questions. So when I asked you, was it God the Son who said, not my will be done, you agreed that was God the Son.
So in conclusion, then a God the Son is good. That's the conclusion that we can settle with.
You said something, a God the Son? Is that what you said? Yeah, or God the Son. Okay. Because in English to say a God the Son is very significant. It means a second God. So I don't believe you're saying that.
I think you just misspoke. Fine, God the Son. So you agree that God the Son said, not my will be done, but your will be done. In conclusion then, God the Son couldn't do his will or couldn't administer his will.
Moving forward. Can I respond to that? Yeah, sure.
Why do you think he was saying, not my will, but your will be done? You're gonna be saying it's the human flesh that's speaking to the divine, but that's Nestorianism, which is a heresy. We've already gone over this.
You need to study it. What he was doing was being, the attributes of humanity are also part of the person. He did not want to go through being pierced in his hands and his feet and tortured and beaten.
He didn't want to go through it. Who would? As a human, he had the attributes of humanity and they were ascribed to the person. And the person's saying, I don't want to do this because he's a human being.
But he also said, not my will, but your will be done.
What obviously most Trinitarians fail to realize is that when he says, if he truly had a divine will apart from the father's will, as being another person in the Godhead, and I wouldn't say second person, I would say another person in the Godhead.
If he truly had his divine will, then he wouldn't have prayed to the father, knowing that he could administer or he could execute or go ahead with his own will. But as a human being, he, yes, he, and that's my position.
As a human being, yes, he had to have surrendered his human will to do his divine will. Moving forward, since we're not going, we're not coming to any settlement over there. Does the Bible speak or rather does Jesus address the Holy Spirit and seek his will or vice versa?
Is there a conversation between Jesus and the Holy Spirit? Does the Holy Spirit seek the will of the, I mean, does Jesus seek the will of the Holy Spirit?
Yes, yes. Does Jesus seek the will of the Holy Spirit or is Jesus talking to the Holy Spirit in a way that is a form of communication? No, not that I'm aware of. Okay, okay. So in totality, you believe there are three wills in the Godhead or each person has got their own will.
I'm sorry, say it again. You believe each person has got their own will, divine will, divine will. By logical necessity, yes. Okay, so all the three members in the Godhead have their divine will. Yes.
And the Bible only talks about the father's will. Does it? Does the son have a will?
The son has a human will. Does he have a divine will? He has two natures. Wait a minute, you said he has two natures and each one has to have a will, but you admitted that, that's called dithelitism. You admitted dithelitism.
So therefore, the will of the divine and the human were attributed to the single person of Christ who always manifested it as one will. I've told you this is the fourth time now.
As far as your position goes, you maintain that it's just one will, but when it has to come to justifying the persons of your Godhead, suddenly there are just three wills and you're obviously denying the humanity of Jesus.
I'm not denying the humanity of Jesus.
How many times have I got to tell you, Brandon, he has a human nature and a divine nature. He has two natures, the divine and the human, the hypostatic union. And the attributes of both natures, the divine nature and the human nature are ascribed to the single person, the communicatio ideomatum.
And dithelitism, the will of the divine nature, the will of the human nature that manifests as a single will. I've given you three different ways in hypostatic union, communicatio ideomatum, dithelitism, that distinguish and show the human side and the divine side of the one person of Christ.
And yet you say, you contradict what I tell you.
Superb, superb. So in conclusion then, since it's just one will of God the Son, so God the Son, as per the verse that you quoted, not my will be done, but your will be done. A God the Son couldn't do his will.
So that's your position. That is your position, right? Because you said, you clearly said that that's one will of the divine person in the hypostatic union, the divine and the human will, which is, you can say, encapsulated
They come together as one will. And so Jesus spoke. Jesus spoke. So when he said, not my will be done, but your will be done, in conclusion then you have a God the Son who could not do his will. Yes, he clearly couldn't do his will.
Of course he did the will of the Father. No, no, yeah, but he couldn't do his own will. He couldn't do his own will as God the Son. That's your position, right? No, no, no, no, no, no, no. No?
No, no, no, hold on. You have to be careful how you, you have to be careful how you say couldn't. Now this may sound like I'm just trying to get philosophically dense, but you gotta understand, there's different ways that this can be understood.
He could not in one sense, but he could in another sense. He could not because, as he says in John 5 .30, he came to do the will of the Father and he could only do what he sees the Father do, John 5 .19.
Let me show you. Now explain what I mean. Because Jesus says he can do nothing of himself, right? You agree that's what he says, right? Yes. Now, if he could do nothing of himself, this works for you as well, okay?
How could Jesus, the man, say I could do nothing of myself unless it's something he sees the Father doing? Is he seeing himself doing it? What's he talking about? Jesus, there's questions we can get into, but I'm gonna show you.
I could do nothing of my own initiative. Now, let me ask you. This is a question according to your understanding. Which will is talking there? It's a human will talking.
I have maintained it from the very start. I believe that there are two wills. One is the human will and one is the divine will.
So I can do nothing of my own initiative. That's the human will, right? Yes, yes. Okay, now I've got a question for you. I have come down from heaven not to do my own will, but the will of him who sent me.
Who's the I? Is it the divine will or the divine nature or the human nature speaking, Jesus talking?
It's the human nature speaking. It's the Logos made flesh.
It's the Okay, wait, so? So he said that the human nature says, I've come down from heaven.
How's the human nature in heaven? The human nature didn't come down from heaven, but he's speaking as though he's, let me respond to that. He said it was a human nature. Let me respond to that. The human nature came from Mary.
You and I can both agree with that. When he says I came down from heaven, he is talking about it himself as the foreordained word, the lamb, the foreordained word, John 1, 1. The lamb who was foreordained, who was, the Bible says the lamb was slain from the foundation of the world.
Now the lamb wasn't literally there in the human body besides the father, but yet these things were foreordained. When Jesus said I came down from heaven not to do my own will, he still spoke as the foreordained man.
He spoke as the foreordained of the knowledge of God, that God would come in flesh. So when, so if this is your position, obviously, when you have a person who says I've come down from heaven and yet cannot do his will, and this is the second time that you, I get to remind you I already answered it.
You keep ignoring my answers. No, I haven't ignored your answer.
I just personally feel that your answer is intelligently designed, and I commend you for that. It is intelligently designed to simply avoid being accountable to a question. That's how simple that is.
Let me explain something here. You have ignored my responses several times. I've had to tell you more than once that you're ignoring what I'm telling you in my responses. I've told you about Jesus having two distinct natures at the one time, and then you come back and you'll say, oh, he's just human then.
That's what you're saying. You're saying that, and I keep saying that's not No, I didn't say that.
I just said that according to you, you admitted that a God, the Son couldn't do his will. By the way he was Don't say a God, the Son. Sorry, my apologies. That a God, the Son Let me finish. By your own admission, by the very verse you used, and I'm just
No, no, no.
Listen, let me finish. I'm trying to tell you, you are not listening to what I'm saying, and the proof of it has been in our conversation. And when I give you an answer to something, you tend to ignore it and interpret it only in the light of oneness.
What I'm doing is taking your position and showing your position internally as having a problem. I've already done that with the personhood of Christ and the person of the Father. Your job now is to try and get back at me and say that we have the will of the Son who can't do the will of the Father, and then I ask you about that.
I'm working with you. I say, which will is that according to your position? And you're saying it's the human will. You're saying that when Jesus says, I came down, I did my own will, but the will of him who sent me, that that's the human nature.
That's what you said. I'm working with what you say. I say, so the I of John 6, 38 is the human nature speaking, right? So you've got a problem. I have come down from heaven, not to do my own will, but the will of him who sent me.
So the I was in heaven and was sent. You're saying the human nature is the I here. I have come down from heaven. That's what you're saying. You said, this is for clarification. According to your position, which nature is speaking here from your position?
Yeah, when he says I have come down from heaven, yes, he's speaking from the human nature.
Okay, let's do that. Let me So let's work with it. So the human nature said, I have come down from heaven. How is the human nature speaking, saying it was already in heaven?
Yes, he wasn't. The human nature literally wasn't in heaven. Then why are you saying,.
He says, I came down from heaven as a human.
Let me respond to that. Let me respond to that. The Bible does speak about the lamb being slain from the foundation of the world. The Bible does say the lamb was foreordained from the foundation of the world.
Now the lamb wasn't literally hanging back there on the cross. What was already back there was the foreknowledge of God. It was the foreknowledge of his own human personification 4 ,000 years later from the time he created the world.
And when he says, I have come down from heaven, it simply means that he came down from heaven as the foreordained man, as the lamb slain from the foundation of the world. As far as his humanity is concerned, I still maintain that his humanity began at Jerusalem in the womb of the virgin.
If this is the trinity, if this particular verse is intended to justify or prove a trinity, then I still maintain, and unfortunately you are moving in circles over here. I still maintain that a person in the Godhead truly came down from heaven and could not do his own will.
That's the position you are representing right now.
Not yet. You don't understand the position I'm saying. I'm telling you again, you don't understand it. Now. It's just plain as day, Matt. No, it's not. No, it's not. No, it's not. No, it's not. I'm trying to show you because I've already answered this several times.
Listen again.
Jesus. I'm all ears, yeah, but you're just moving in circles. Please listen. Listen. How many natures does Jesus have? He has two natures, yeah. Two natures. Does each nature possess a will? Yes. Okay.
Is Jesus one person? Jesus is one. Jesus. Let me respond to that. Jesus. It's either yes or no. Is he one person? He's a single person of God. Okay. So he's one person with two natures, each having a will, right?
Yes, yes. Now, the one person says, I am hungry, I am thirsty. Is it the same person saying I each time?
Yes, it's the same person saying I.
If it's the same person saying, I'm hungry and I'll be with you always, then it's the one person who's speaking. And it's not the case that it's a human nature speaking and a divine nature speaking because there'll be two persons.
It's the one person. Let me respond to that. Yeah, yeah. Let me respond. You are looking at the incarnation. You are looking at the manifestation of God and it's humanity as two persons and that's your error.
You are constantly basing your foundation is that when God took on humanity, oh, that is miraculously another divine person. However, my position is simple. When God took on humanity, you do not all of a sudden have a different God member in the Godhead.
When you simply have God coming in flesh. God in the flesh, yes, there were limitations. He lived a human life. God in eternity is quite different from God in the flesh. When God was in the flesh, when he says, I thirst or I hunger, we cannot expect God in heaven to say the same things.
When he slept in the boat as a man, we cannot expect him to have slept in heaven or take his, whatever his usual naps. So we cannot blur the humanity of Christ in such a way to impose the revelation of extra people in the Godhead, a person in the Godhead.
And I hope I'm making myself clear again, when God came in the flesh, that wasn't the introduction or the revelation of a new person. That is simply the same person of God who came in the flesh. Let me also say this.
I'll just take another 30 seconds if I can. This is to the audience. It's more of, I'm not trying to debate anyone here. Can I proceed with this 30 seconds? Go ahead. Yeah, so this is to the audience over here.
When God came in the flesh, now, as we understand, we all understand that God has a divine will. That's the sole will of his. We also understand that God is a he. There's no place in the Bible that says God is a they.
Some may like to bring up Genesis 1. Yes, I know. Some may like to bring up Genesis 1, 26. But all of a sudden in the genitarian world, the one us is more significant than all the other singular pronouns.
But that No, we don't say that. We'll leave that to another discussion. No, we don't say that. You said that's a misrepresentation. We don't say it's more significant. We don't do that. Okay, sure, sure, sure.
Okay, I'll just proceed anyways. So when, so God, as we know him, he has one divine will. He doesn't have his human attributes or his qualities in heaven. He's quite different from us, although we were created in his image.
He's holy. He's able to be all, he's able to be everywhere as he wills. He's able to manifest himself in different ways, unlike us. So here we clearly know there is a difference between his eternal state or as God as he is, as against who we are as human beings.
Now, when God came in the flesh, we cannot think of God to be a man. We can, it would be, it wouldn't be right to say that God is a man, or it wouldn't be right to say that God is one of us eternally.
So when he came in the flesh, he had to have lived a human life. And when he lived a human life, he was representing us. He took our place, which is why he says, not my will, but the father's. And that's what we have to do.
We have to deny our human will. We have to deny the cravings of the flesh that can get in the way of God. We have to deny what we are or the evil passions that we have. I'm not saying that Jesus had an evil passion, but when he wanted to escape the cross, that was still his human will.
His humanity kicked in. It was like, you know, I cannot go to the cross, but he still, he still forsook his human will and surrendered it to God. So that's him representing us. That's, he was laying an example to us.
And that is what we ought to do. We cannot look at this as evidence of different persons in the Godhead. And I hope that in God's speed, that some will come to that realization.
Is Jesus one person or two persons?
Jesus is the one individual of who God is. His humanity is not a different person. Let me maintain that. His humanity is not a different person.
Okay, Brandon, I ask you simple questions and you go on and on.
I think I learned it from you. I think I learned it from you because I do ask simple questions and you're moving in circles.
But anyways, go ahead, go ahead. Is Jesus one person or two persons?
Jesus is absolutely the one person of who God is, yes.
I didn't ask who God is. I asked you, is he one person or two persons? You changed the question. Let me respond. I am responding, Matt.
I am responding. Well, Jesus as God also came in the flesh. So we have a difference over there. So when you ask me, is Jesus one person? Yes, he is the one individual of who God is. But it depends. Now, what you're trying to get at is you're purposely asking me if he's one person as how he was in the flesh.
So if you want to be specific, that would be great. But if you're asking me how many persons there are in the God, it is absolutely one person. And that one person came in a human person, which is the same identity of who God is.
It's his same identity, but a different manifestation.
You've already admitted that the hypostatic union is a teaching that he's one person with two natures. That's what you've already admitted. Now I'm asking you again, is Jesus one person or two persons?
He's in India. He probably lost him. So while we're waiting for him to get back, do you guys see what's happening? I'm taking notes from what he says specifically. I come back to what he says, and I'm using his own words against him and showing the problem.
And what he's doing is not really addressing the specificity I'm getting to, but trying to jump sideways and ahead. Well, yeah, that means you over here. We haven't even gotten there yet. We can't get there until we go through the steps that determine the nature and the work of person of who Christ is.
This is one of the ways to prove that oneness is false. If we can demonstrate that Jesus is a person and that he has two natures, then the questions come, does he speak as one person or does he speak as two persons?
Because what he's saying is, sometimes he speaks as the divine and sometimes he speaks as the human. That necessitates then two persons because he's speaking as the divine and he's not speaking as a human, yeah.
Which is Nestorianism.
Matt, I had a power cut here. I had a power cut, so I may have missed something. That's okay.
I understand. No, I was just explaining to the audience what's going on. Here's some of the words you need to study, okay? Yeah, that'll do. Yeah, that'll do. So you said earlier that Jesus is one person because you accepted the doctrine of the hypostatic union that there's one person and two natures, right?
When God came, yes. When God came in the flesh, he was both.
There's no dispute over that. So Jesus, by definition, the hypostatic union is the teaching that in the one person are two distinct natures, the divine and the human. Do you agree with that?
Yes, in his one identity of who he is, yes.
One person. So let me ask you, is Jesus one person or two persons?
He is one person with two manifestations.
No, I didn't say that. I just asked, is he one person? So the answer is yes. Now, here's a question. Does he speak as one person or does he speak as two persons?
He speaks as one person, but he speaks at the same time from the standpoint of view of his humanity. One person, all right.
So he speaks as one person, right? Then, good. So then the one person speaks out of his divinity and out of his humanity at the same time, right? Because that's the one person speaking, right? Yes, yes, yes.
Great. So then we have the one person who speaks out of his divinity and humanity. Therefore you can't separate the divinity and the humanity as speaking separately, can you?
Yes, yes, of course you can because God is omnipresent.
God is omnipresent. No, no, no, no, no, no, no, no, no. Jesus, personhood. Don't jump off to, oh God, omnipresent. Look, if he speaks, look, I'm showing you. You don't listen. You don't listen. Listen to me.
I'm writing this down so you can see it. He speaks as one person, right? That's what you said. He speaks as one person. Then that means, this is not true. If he speaks as one person, then he as one person is speaking from both his humanity and his divinity at the same time because he's one person, one person.
It's not, if you say the divine speaks and then a different time the human speaks, that's two persons.
It cannot be two persons. Good. That's because you are seeing two persons.
Let me respond to that. No, that's your position. Let me respond to that.
If what's really happening is, and this is what interestingly all Trinitarians like to always hammer, they, you completely ignore his humanity. You are looking at his, I can't hear you.
No, I apologize. What I was doing was using, that's my fault. I should have told you. I muted myself. My bad. I muted myself and I'm using my speech program to repeat what you say. So I apologize. That was distracting.
I should have told you. My bad. All right. That's fine. I'm using myself right now so I can do that. Okay, go ahead. That's fine.
My position is very simple. You have the one God who came in the flesh. While he was in the flesh, he did speak from his humanity and he did speak from his divinity. Just because he gave, I'm saying this again, just because he revealed himself in flesh or just because he manifested himself in flesh, that doesn't make another distinct identity or a different person.
That is the same person of who God is. And if I can shed light on that, and this is to the audience, that God, the one omnipresent God who can manifest himself in different ways, can do that. So when he came in the flesh, that isn't the revelation of somebody else, but that is the same God who acted out, I wouldn't say acted out, but he displayed true humanity in the flesh while he was in the flesh.
So yes, he is the one person of God, but he did speak sometimes from his humanity and he did speak from his divinity. If this is, if you want to take his, the things that he said as a man and try and fit that in the Godhead, then you have a member in the Godhead who's weaker or who's subordinate to somebody else.
That is what the Trinitarian position will be. But if you understand that when God took on flesh, that he was taking our place, he lived a human life, and he acted out as both, he was God and he was a man at the same time.
Did you admit, I took notes, tried to do the best I could to understand you. And I'm not knocking your accent. You have a bit of an accent, but I have 80 decibel ringing in both ears. It's very loud in my end.
So I have trouble hearing you sometimes. That's not a knock on you. Your English is very good. Thank you. So the one God who came in flesh, you speak of his humanity and things like that. Okay. So I'm asking about his personhood.
This is where the issue hits the, this is where it becomes important. I'm going to go to the top of the hour because it'd be 11 o 'clock for me. This is where it becomes important. You see, is God one person or three persons?
This is the question. And if we define personhood, which we've already done, we apply the definition. We have to be consistent in how we define it and apply it. We know that Jesus is a person, as you've already admitted, he's a person.
Now, when he's speaking, he's speaking to someone else. But what you do then is you say, well, that's his humanity speaking to the divinity. But then what you do is you divide the person and you destroy the person at that point.
Because the person you've already said, Jesus speaks as one person. He speaks as one person. We already got over this, the hypostatic union, the two natures, one person, there's diathletism, there's two wills.
There's a lot of people don't know this. And there's two wills, that's the orthodox position, in Trinitarianism anyway. That two wills, one will of the flesh, one will of the divine, but they're manifested as one single will.
I am thirsty, I'm hungry, I this, I that. If you say that there is a human will and a divine will speaking alternately, then you're saying each one is a person. Because speaking requires personhood, which you've already admitted.
But that would mean that Jesus is two persons, which you properly deny. But you can't deny that he's two persons, and yet also have him speak as two persons. You have him speak as two persons when you say the human part speaks to the divine part.
That's a human person because personhood requires a will, awareness of others, you already agreed to that. So you are saying there's two persons. You're saying a divine person and a human person in the one body of Christ.
So this is what you're saying. I'm catching you on what you're saying and taking these words, writing them down. This is what I do during debates, I write people's words down. I take this speech thing, I do this.
I'm showing you that you're inconsistent. And you're inconsistent because you're a oneness. Now, you gotta understand something. When I talk to Mormons, they have a Mormon brain. They can't understand a lot of stuff.
When I talk to atheists, they have an atheist brain. Their presuppositions have a certain area, and therefore they can't go beyond that presupposition. You have a oneness view. To know if you've been deceived or don't believe something is true, two things, two main ways to do this.
Internal contradiction or external fact that contradicts your worldview. What I'm doing with you so far is showing your internal contradiction. I'm getting you to the place where your oneness doesn't work because you're saying in the person of Christ, he's one person with two natures, and yet you have the person of the divine speaking, or the person of the human speaking to the person of the divine because you already admitted, and I scroll up and show you the notes, where personhood means having a will, can speak, recognizing you and yours.
And so you're gonna say that the human nature, Father, your will be done. That means it's the human nature, which by your definition has to be human person. That's what personhood is. And so you're gonna now divide Jesus into two persons.
But if I say that, you're gonna say, no, we only believe he's one person. But this is where the incongruity comes in because then I'll work with you again and again and try to show you. You're inconsistent.
I hear you out, Matt. Matt, we are certainly short on time. I hear you out. I do know what you're, I know what you're getting at. So what you're saying is because a will necessitates, or a person necessitates a will, since you have two wills, there you go, two persons.
That's your position, right? And I hear you out. I hear you out. But what we should understand is that God, God is not a man, for sure. God is certainly not a man. We can all agree. He is not eternally a man.
The word became flesh. The world was God became flesh. But he's not eternally a man. What do you, I'm sorry, what, he's not what a man? God is not eternally a man.
Not in the past, right, right. Eternally, God is not a man.
So when God came in the flesh, he stepped into, I wouldn't say another person. He stepped into another manifestation, but yet in his identity, he's absolutely one in his identity. That's my position. So yes, in his humanity, he did display, he did display what seemed to be like, you know, here there's somebody else talking or you have somebody else.
Now, as we can sharply see, the position that you are obviously representing is since you believe that the wills necessitate two persons, since you believe that a will necessitates two persons,.
Then you have a four. No, not a will, two persons, but a will per person. No, no, no, sorry, a person.
So if Jesus had two wills, then the second person was further another person. So the second member in the Godhead is now, so now you have four people in the Godhead because you, let me finish, let me finish, let me finish.
You admitted that a person necessitates a will. And you also admitted that Jesus, as the second member of the Godhead, had two natures and he had two wills. You said it, you cleared that, and I totally humbly embrace that.
You said Jesus has two wills, which means the second person is not a person, but now is two persons. And you would ultimately have to conclude that there are four persons in the Trinity. I'm going to repeat this again for the audience.
Matt clearly admitted, and I'm with him on that, that a person necessitates a will. You also mentioned that Jesus, as the second person or the other person in the Godhead, has two natures and two wills.
So if he had two wills, then the second person is no longer one person, but two persons. And I would say, no, that's not two persons. It's the same God who has come in humanity. That's my position. And I'm trying to help you with your position because then I want to avoid the fallacy of the four persons in the Trinity as for your language.
So in conclusion, as we can sharply see that the position that you adhere to is that you have four persons in the Godhead because according to you, if a will necessitates a single person and the second person had two wills, then the second person is truly not one person, but two persons.
And then obviously you have four persons in the Godhead. And that's what we can conclude over here. But my position is very simple. It doesn't have to be so complicated. We don't have to shit out with so much of mystery and so much of Greek language and everything.
It's very simple. God loved us so much. He came for us in his humanity. He displayed humanity. He displayed what it means to take our place. He loved us in his divinity. He's the one answering God, a prayer answering God.
He's the father. Jesus is the father. Just to the audience, he inherited a more excellent name than the angel. So the son inherited the father's name. The father is just passing down his eternal name to the human manifestation.
It's as simple as that. You don't have different persons in the Godhead than you have to beat yourself up to and try and come to that realization or understanding. God just wants you to believe that he is one and that he loves us.
And he has a single name. That's Jesus. Unless if you say Jesus is the one God, but he's not the father, then there's another God apart from the father.
This is a good example of you not understanding my position and understanding the Trinitarian position. So Jesus has a second nature. You admitted that as well. You said that. Yes, Jesus has two wills.
It's called diatheletism. That's a lot of Christians don't know this, but that's what it is. But no, it doesn't necessitate four persons. Personhood It does. By all language, it does.
Because you clearly said, sorry, I'm just gonna help you out. You clearly said that a person necessitates a will. And if Jesus, by your admission, as the second member of the Godhead, or as God the son, had two wills, then he is no longer a single person, but he's actually two persons.
So if he's two persons, obviously, then you have the other two persons, and then you have four persons in the Godhead. That is your position. And you will have to gather some amount of humility to sort of accept that, because that's by your own language.
You ready? Yeah, I'm ready. There it is right there.
I'm writing this out. I said diatheletism. Diatheletism relates only to the incarnation, to the person of Christ. Diatheletism, di, two, thileo, will. Two wills. You already admitted that Jesus, having a divine nature, would have to have a divine will associated with that nature.
You already said yes to that. It also applies to the human nature. You already agreed to that. That's called diatheletism. I also said that the wills are expressed as one will, because Jesus is one person, which is the hypostatic union.
When you said what you just said, you're telling me you don't listen. I'm explaining this to you. Now you can say, well, that's incoherent. It's up to you to demonstrate it's incoherent, but you've not done that.
Hold on, hold on. I let you speak all these long things. I'm just telling you that you are inaccurate in what you conclude, and you're not hearing what I'm saying. It's many times I've had to say to you, no, that's not correct.
Many times I've had to say to you, this is what you've already agreed to, and then you contradict yourself. I'm the one taking notes from what it is you're saying. It started here. We started here. This is what I've been saying, but taking words, taking notes, and this is on this, I have another page, and this is what my notes here.
It's 600 words so far of just notes. All right? I'm not saying it proves anything. I'm just saying, I'm trying to get what you say right and represent what you say accurately, which is why I said, for example, is he one person or two persons?
I asked you specifically. And what you do is you say that, you believe in four persons in the Godhead. No, I don't. Because look, let me tell you something. That right there, I've taught on that many times, responding to that.
Over the years, I can't even tell you how many times. Wrong. We do not combine the human nature with the divine nature. By logical necessity, God is something by itself. You just did that, Matt. I'm sorry, you're being dishonest.
You just did that. You just combined two words, and the expression is one. You need to stop. I'm so sorry. You need to stop. I'm so sorry, but you're being dishonest. Hold on. You have to stop attacking my character and calling me a liar.
I'm sorry, but you are blatantly contradicting yourself.
Okay, no, no, no, no, no, no, no, no. Contradiction is different than saying I'm dishonest. Dishonesty is an intention of character to be deceptive. Let me ask you, am I being dishonest?
I can apologize for that particular dishonest word. Now, good.
Let's say you're not being consistent. Yeah, don't attack my character and say I'm dishonest.
Sure, sure, sure. It may have come out in the spirit of, yeah.
I'm going with what you have said. You've said these things, and I keep telling you, in diatheletism, it's related to the hypostatic union where there's one person who expresses himself as one person with one will.
That's how it's expressed. Go look at systematic theologies. Look up diatheletism. Look up hypostatic union and read. This is what we teach. I'm telling you this. There cannot be, it cannot be that the human nature becomes divine.
We don't teach that. We've never taught that. That's Mormonism. We don't teach that the human nature's fused with the divine nature. We don't. The only place where there's a union is in the person of Christ, hypostatic union, which only applies to Jesus.
The divine nature is still present in the Trinity. It's how it is by logical necessity, but we have the incarnation. I've thought about this and answered this many times.
Now look, I want to ask you something. You're still trying to finish.
I want to ask you something, because I got to get going soon. Look, I want to ask you something.
Okay, before you get going, I hope I can respond for a few seconds or whatever.
If you misrepresent me, I'm gonna have to come back and correct you like for about the eighth or ninth time.
Okay, you wanted to show me something.
Like you were showing me something. God spoke further to Moses and said to him, I am Yahweh, and I appear to Abraham, Isaac, and Jacob as God Almighty, but by my name, Yahweh, I did not make myself known to him.
Now let me ask you, was it God?
No, I still want to respond to your will part. I hope I can respond to that. I'll quickly respond to that. Can you go back to the page where you mentioned the diathletism or whatever. Please go to that page.
That would be great. Okay, so this is to the audience and whoever's listening, I'm glad you are listening. Matt maintained that he doesn't fuse the divine nature with the human nature. And yet here he says, I said in diathletism, this is what he quoted.
I said in diathletism that the two wills are expressed as one will. And he clearly said that a will necessitates a person. And it almost seems like he gets to decide whether two wills can be one will.
No, two wills cannot be one will, hello. Two wills cannot be one will. And if he's already trying to surpass his accountability to what he has to be accountable to, and by trying to dictate or rather maintain that two wills can be expressed as one will, that doesn't make sense.
Like when Jesus says, not my will be done, but the father's will be done. You cannot say his human will is the same as his divine will or at least his human will trying to be fused with his divine will.
So there you go. I mean, in all honesty, it looks like Matt is contradicting himself over there. And when he says, he clearly says that if each person necessitates a will, and he maintained that there are two wills inside, or the second person has got two wills, and then he's trying to avoid the accountability of admitting that there are indeed four persons in the God here.
He's trying to fuse two wills as one will, which absolutely makes no sense. You cannot say two wills are the same will, because two wills cannot be the same will. If Jesus was in the garden of Gethsemane, he had the will to want to escape the cross, but you cannot say that is the father's will and try and blur the difference between his human will and his divine will.
And obviously, we obviously cannot, we don't have much time, but all in all, we can sharply see that Trinitarianism, as for how Matt describes it, you have the second person who's got two wills, and he admitted that each will represents a person.
So if the second person truly has two wills, and I know he's gonna still move in circles there, if the second person truly has two wills, that the second person isn't a person, but two persons, and then obviously you would have like four persons in the God, and I don't think he would want that, and no Trinitarian would want that.
Jesus has two wills, right? Do you agree with that? Yes, he has, as you mentioned, he has. Is Jesus two persons?
In his incarnation, yes, he did appear as, I wouldn't say two persons, but two manifestations. No, I didn't ask manifestations.
You said Jesus is one person. You're failing to put the context of diathletism in the hypothetic union, but I'm trying to show you something. You said Jesus is one person. I've got your affirmation up higher on the screen.
You said, you brought the point, each will necessitates being a person in the context of Jesus and diathletism. So which is it? Is Jesus one person or is Jesus two persons? Tell me which one it is.
I still maintain the fact that Jesus is one person with two wills.
Okay, I didn't ask you that. Is Jesus one person or two persons? Which is it?
Okay, if I admit Jesus is, hold on, hold on. I'm responding to you. If I admit Jesus is two persons, then you will have to admit.
There are four persons in the Godhead. Okay, I'm asking you a question. Is Jesus one person or two persons?
And if I say two persons, you're gonna answer Just answer the question.
Is he one person or two persons?
He is one person in the Godhead.
Then why would you say that each person has to have a will in the diathletism? That is what you maintain. No, no, no. That is what you maintain. You maintain that. No, I don't. No, I don't. Because I'm telling you, it's in the context.
You took it out of context. That's what you're doing. Diathletism deals with the two natures of Christ, each having a will, and yet they're expressed and maintained in the single person of Christ as a single will.
That's what I keep telling you. And the issue of the father being a separate person and the son, the son himself is expressed as one person. That's a different context than the father and the son speaking to each other as different persons.
You've committed an error of logic, equivocation. You've not defined your terms well enough. And look, look, I've explained this before, but you don't wanna listen. If I say I don't think you are listening.
No, I'm very much listening. I'm taking the notes. Now, wait a minute, wait a minute. You keep talking and going and going and going, and then you go on for two, three minutes. And I ask you a simple question, you go on for another two or three minutes.
The fact is this, you're the one who's saying in the context of Jesus, which you're misapplying from what I've said, you're saying that Jesus is one person, but he has two wills. That means you're saying your argument against me is that must mean he has two persons, but it works against you.
And I ask you, which is it? Either way, you contradict yourself. Because if you say he's one person, then you can't argue that I'm saying he's two. Hold on. And if you say he's two persons, you contradict me if you say he's one.
Okay, sure, I'm helping you out. I'm helping you out. I'll quickly respond to No, no, no. No, we're gonna move on because I gotta get going soon. I wanna ask you something. This is what I've been, I wanna ask you.
Right here, God spoke further to Moses and said to him, I am, that's Yahweh. I appeared to Abraham, Isaac, and Jacob as God Almighty, but by his name, you know, Lord, he didn't make himself known to them.
Now, was it God who was speaking to Moses?
Yes, it is God who's speaking to Moses. And interestingly, he's using words like I am the Lord and you still see three persons.
Did God identify him by his own name, Yahweh? Yeah.
Okay. Yeah, his. I hope you take the his seriously because you like three persons and the God.
Okay, and this is God Almighty who's appearing. So according to your theology, who was this back in the Old Testament time? Who was it?
This is Jesus. This is Jesus as the father. This is Jesus as Jehovah. Yes.
This is Jesus? As Jehovah. But Jesus didn't exist until later.
It seems like you've got our oneness doctrine skewed inside your, that's because. You said Jesus. Jesus has two natures. Hold on, the oneness doctrine is Jesus is the father. He is Yahweh. So he's Yahweh before he came in the flesh.
So, so this is, this is the son that they're speaking? Is it what you're seeing here? Who, son? Who is, who's the, who's the, who is this? Who said I am the Lord and I appeared? I want to know. Who is it?
Okay. Who?
You want me to respond? Yeah. This is, this is the one God who's speaking. This is, this is the one spirit. Yeah. What's his name?
His name is Jesus. Why does he say his name is Yahweh?
Because Jesus is Yahweh's salvation. I thought, I thought we were in agreement with that. No. Hold on, we haven't talked about that. It seems to be your, it seems to be you have changed your perception about me.
It looks like you look at me as a Jehovah witness over here. Because you're asking me a question. You're asking me a very basic question. You're asking me a very basic oneness question. I'm finding out where you're at.
Sure. But I already said that. So, this was not the father. It wasn't the son. It wasn't the Holy Spirit. It was God. You know, it was the father. It's the father speaking. It's the father speaking. Yes, it is.
Yes, it is. Father speaking. God is the father. So the father is speaking and says that he appeared as God almighty. Yes. Okay. Okay. I thought you had to go, I mean. I do in a few. Not that anyone has seen the father, except the one who's from God, he has seen the father.
So Jesus says the father has not been seen. Okay. So who were they seeing who's God almighty, but not the father? You said it was the father who's being seen. Jesus says it wasn't the father. So who's God almighty who's not the father?
Hold on. Can you please ask your question again? God spoke to Moses, said, I am Yahweh. I appeared as God almighty. I asked you who that was. You said it was the father. Yes, that's the father, yes. Jesus says not that anyone has seen the father.
Yes. So Jesus says no one's seen the father. You say God the father says he appeared and was seen.
Yes, yes. Just because, yeah, I'm responding.
So who is God almighty who's not the father?
No, because you are looking at this as another God from the father. No, I'm not. No, I'm not. No, I'm not.
I'm not looking as another God. I don't believe in polytheism. I'm responding to you. Just an answer. Who's God almighty who's not the father? God almighty is the father. I don't know what the question was.
Jesus says the father hasn't been seen. So who were they seeing who's not the father?
Yes, they have seen a theophany of these. When Moses asked to see God, he did not show himself. He revealed himself in a theophany. It almost looks like you've had a very distorted foundation for lack of better word, because you still don't know that God in the Old Testament revealed himself in the theophanies.
Okay, this is, trust me, I know very much about it.
If, I'm still responding to your question. You're not answering the question? If this is not the father over here, then you have another God over here. And that's what you're gonna blatantly deny.
I don't believe in more than one God. Exactly. This is why you have a problem. Your lack of understanding means that you falsely accuse a Trinitarian as something he doesn't believe, which means you're so entrenched in your oneness that you can't understand the other position properly.
So here's my question. God spoke to Moses, it's not a vision, it's not a dream, calls himself Yahweh. He appeared as God Almighty. You said it's the father. Jesus says it wasn't the father.
So I'm gonna ask Jesus did not say it wasn't the father. If this isn't the father, if this was, from which book is that? Can you please go back to that verse? John 6, 46. No, not John, I'm talking about the Old Testament verse.
If this was, if this verse is not the father, then you have another God over here, which you blatantly deny, which is why I maintained it from the start. You believe in one thing, but you confess another.
Okay, you're not answering the question.
I am answering the question. No, here's the question to answer. Here's the question to answer. Who were they singing in the Old Testament who's God Almighty, but not God the father? Who were they singing?
It is the, let me respond. It is the father. It is the father. You said it wasn't the father. I never said it wasn't the father.
Oh, excuse me. Oh, sorry, sorry. You said it was the father who was seen. Yes, the father was seen as a theophany. Jesus says
The father was seen, hold on, the father was seen as a theophany. That's not, wait, wait, wait. The father had to have been seen as a theophany. Is the theophany God Almighty? The theophany is not God Almighty.
The theophany is a means by which God reveals himself. Yes. You don't believe the word of God.
You're, you, you call Jesus a liar. So that's what you're doing. So according to you How can you dare speak about God's word like this and contradict God's word? It's God who spoke to Moses. And he said that he was God Almighty.
And you said it was the father. And Jesus says not that anyone has seen the father. You are so stuck. Tell me who was God Almighty who's not the father.
See Matt, Matt, Matt, by raising your voice and having a more better preeminence in your way of presenting won't camouflage my position over here. So I Who's God Almighty who's not God the father. Yes, yes.
I will, I'm going to very systematically respond to that. And it would be really nice if you do not intervene. This, the God who is mentioned over here, the God who is mentioned in the Old Testament that you are pointing me at, that you are pointing me to is actually the father.
If that is not the father, that must be God the son according to you. So if that is God the son, that means there's a member in the Godhead who was seen. And in the episodes of John, John clearly wrote, no man has seen God at any time.
So if no man has seen God at any time, that includes God the son also. So by your definition, you have got the son who was not seen, but you are still imposing the fact that God the son was seen. My position is very simple.
The father did appear to his prophets, but he appeared to them in angelic or theophany forms. And as far as his spirit being is concerned, as far as his light is concerned or that divine or whatever that majesty is concerned, no man has seen him.
But as far as the theophanies are concerned, they did, those theophanies did relate to man. But unfortunately, the worst that you took me to in the Old Testament, where you are trying to look at that as God.
Okay, let me quickly ask you, the Old Testament that you took me to, who do you believe that is? Pre-incarnate Christ. That is the pre-incarnate Christ. So according to you, the pre-incarnate Christ was seen, but in the epistles of John, John said, John maintained that no man has seen God.
And he just said John 1 .18. Yes, he just said no man has seen God at any time. That's the father. That includes, does that include the person of the Trinity? Quote the rest of the verse. Does that include the person of the Trinity?
Quote the rest of the verse. Does God in that include the rest of the person of the Trinity?
Quote the rest of the verse.
Does, I'm asking you, you are the one who says God is a Trinity. I'm asking you, does God mean the Trinity? Okay. You are the one who says God is a Trinity. I'm not the one. You're not listening.
You don't want to listen. I asked you to quote the rest of the verse. Why are you afraid to quote the rest of the verse?
Matt, see, you're not listening. Okay, which is the worst? Which is the worst? Just for your sake, which is the worst?
You quoted it, don't you know? God's, no one's seen God at any time? What verse is that? What book is it? John 1 18. No man has seen God at any time, the only begotten God in the bosom of the father. He has explained him.
Yes. Explained what? God says, I will answer. And God says in Exodus 6, 2 and 3, that he appears as God almighty. Jesus is explaining this. God walked with Adam and Eve in the garden. Jesus is the one who's explaining this.
Jesus is the one who is revealing the true nature of who God is, because he's the express representation of God. Hebrews 1, 3. When Jesus says, oh, and furthermore, if you did your homework, which I suggest you do, look at John 1 verse 1.
In the beginning was the word, the word was with God and the word was God. He's with God and yet he was God.
And still, and still you believe that it was only one God.
Let me finish, let me finish, let me finish. In verse 14, the word became flesh and dwelt among us. The reason I'm telling you this is because the Jehovah's Witnesses ask what you ask. And I did a, let me finish.
I did a study and I discovered that every time the word God appears in the gospel of John after verse 14, it's in reference to God, the father. Now I've done my homework. I can tell you that when it's
Prove it to me, prove it to me. Because Jesus says, no man's seen the father. So, so, so Who would they That is Here's the question. Can you answer this question?
Stop avoiding it. Answer the question. Answer the question. I mean, you, you started the stream, Yadiya, so I can pretty much expect that you would have more time.
Exodus 6, 2 and 3, you said it was God the father. Jesus says the father's never seen. Please explain that.
Yeah, the father, yeah, the father is never seen in his spiritual form. But in the theophanies, he did appear to them. He did appear to them. Is God almighty?
Yes. So God appeared as God almighty, right?
God appeared in a theophany. What is the dispute over there? As God almighty, right? That was the father. So did they see the father? They did not see the father in spiritual form, but they did see him in his
Wait, wait, wait.
In the spiritual form. In the, where'd you get this, in the spiritual form? As a spirit.
Hear me out. When John says God is a spirit, when John, hear me out, when John says God is a spirit, you cannot see a spirit. It's as simple as that. So when the Bible says no man has seen God at any time, no man has seen him as a spirit.
It's as simple as that. Who manifested to God almighty? As God almighty? It was the father. Just because the father Did they see him? Just because Did they see God the father? Matt, hear me out, just because the father
Did they see God the father?
They did not see his spiritual form, but they did see him as a theophany.
I didn't say his spiritual form. I asked you a question. You don't answer the question, you reshape the question so you can answer a different question. Did they see God the father?
They did not see God the father. They did not see him in his spiritual form.
I'm making it very simple. So when it says here, God spoke to Moses and said, I am Yahweh. That's God. It's not a vision, not an angel. I appeared to Abraham as God Almighty. So he appeared as God Almighty.
Do you want to know where that occurred? When Abraham was ninety nine years old, the Lord appeared to Abraham and said to him, I am God Almighty.
When he says, wait, listen, it is you. It is you who is imposing, who are imposing a God, the Son in this. Oh, sorry, the pre-incarnate Christ in this Old Testament verse. It makes perfect sense. You are seeing it.
Whereas in 1 John 18, it says no man has seen God at any time. My question to you is, do you believe God is the Trinity?
I told you it's in reference to the Father because the word I'm I'm just asking you,.
Do you believe God is now you don't reshape your question. You accuse me that I'm reshaping my question. No, no, no. I'm asking you, is God the Trinity? God is revealed as a Trinity. Yes, God, God. So when we see the word God, that is simply the Trinity.
No, always. So God is not the Trinity. I didn't say that. Look, you don't understand. Let me explain. Let me explain. You're making a mistake. Another mistake. You are avoiding a question. Is Jesus God in flesh?
You are, you are. Jesus is God in flesh. Brandon, let me explain the error you're making. Time is past, present and future. All right.
Time is... I was just trying to finish that one question of mine. I was asking you if God is the Trinity.
Okay. In one sense, would you let me finish? Yes, I did not know you. In one sense, in one sense, God is a Trinity. In another sense, when it uses the word God, it's not speaking of the Trinity. And how do you get to decide that?
There's this dirty word that we can read. It's called context.
Matt, this is the problem. This is the problem with your doctrine.
This is the problem with your doctrine. You need to stop. You need to stop. You need to listen. You need to listen. You need to listen. You don't listen. Look, instruct those who are rich. Oh, excuse me.
You keep the commandment without standard reproach until the appearing of our Lord Jesus Christ, which he will bring about the proper time. He who is the blessed and only sovereign King of King and Lord of Lords, who alone possesses immortality.
Who's he speaking about? He's talking about himself. So who is that? Father, Son, Holy Spirit. Who is it? That's Jesus. That's the father. That's the father. That's Jesus as the father. Wait, no, no. That's the father speaking.
I'm sorry. Which was the verse you were asking? I'm asking you, who's the who alone who possesses immortality? That is the father. The father. And the unapproachable light who no man has seen or can see.
Right. Yes.
Yes, that is Jesus in a spiritual form. Exactly. No man has seen Jesus in a spiritual form because he is the father. And interestingly, so, so, so, so.
Then the father was not the one being seen in the Old Testament, was it? Just like you said it was.
Yes, he wasn't being seen in his spiritual form. Stop changing stuff. I'll be very honest with you. You have to get your foundations right. I'm really sorry for saying this. You really have to get your foundations right.
Because in the Old Testament, God, no man has seen God at any time. That's that's a no brainer. No man has seen God. Who are they saying here? Who are they saying? They saw it's obvious that they saw his theophany.
In fact, even when Moses asked to see God. Define what a theophany is. You do not know what's a theophany. I asked you to define it. A theophany is a temporary manifestation.
A temporary manifestation of God. Yes. OK. OK.
But I'm still curious to know, what do you believe in God sometimes. Just look at the scriptures.
And Moses went up with Aaron, Nate, Abba, who in 70, the elders of Israel, and they saw the God of Israel. They saw the God. Did they see the God of Israel?
They saw the God of Israel, but they saw him through a manifestation.
And under his feet, there appeared to be a pavement of sapphires. Clears the sky itself. Yet he had not stretched out his hands against the nobles of Israel. They saw God. They ate and drank. Let me ask you, did they see God?
Yes, they saw him, but they saw him through manifestation. They saw him with the theophany.
Now, no one has seen God at any time. Harmonize them. Yeah. Try one statement at a time and I'll show you where you got problems.
I think I think you will have to be the one who will have to harmonize this.
I have no problem harmonizing. I've been using this since 1980. Sure, sure.
It can be even before that. But I'm sorry I was born after much after that. But yeah, it is it is it is but obvious God is a spirit. No man can see a spirit. And who are they seeing? Who are they seeing?
God Almighty. They saw they saw the theophany. They saw God Almighty.
They saw the theophany of God Almighty. Did they see God Almighty? Good. They saw the father.
Yeah, they haven't seen the father in his spirit form.
They haven't seen the father. Why does why does God not speak like you? Hold on, hold on, hold on. No, no, no, no, no. I've had enough of this. I've had enough of this. You keep playing with the word of God to make it fit what you wanted to do.
God spoke to Moses and said I am Yahweh. No, I'm not. I'm reading the text.
I know you sometimes the Trinity. Sometimes God is. I don't change that. I don't change that text. I don't change what you are.
Brandon, I don't change a text. You're the one who keeps reinterpreting it. As I read it, I ask you to read it. You don't even read the text. You don't even know what it is. I believe in what the Trinity is.
The hypothetic union community. God with your motto. You don't even know. When I ask you this, you backtrack on your words. After I set you up, God spoke to Moses. Who was it? And you said it's the father.
When I show you the problem, the father, then you change your position. So let me ask you. I'm not changing my position. You said earlier, Brandon, you said they saw this is God, the father who was seen.
Do you admit that was God, the father who was seen? Or is it not the case that he was seen?
God, the father was seen as a theophany.
I'm saying it again. I'm saying God, the father was seen. Yes. Right. As a theophany. As a theophany. Then if he's seen as a theophany, God Almighty, then they saw God Almighty. And you're just saying how it was seen as a theophany.
Now, Jesus says not that anyone's seen the father. So who were they seeing? Who's not God Almighty? Who is God Almighty, but not the father?
It is you who are making it. It is you who are making the Almighty different from the father. That is your problem.
And unfortunately, in your... No, God, the father is Almighty and the son is Almighty and the Holy Spirit is.
Almighty. So, yeah, can you answer this question? I don't want to say three Almighty's, but yeah. Let's answer the question.
Is is God the... What's your question? What again is your question? Right there, highlighted. I do not believe God Almighty is someone other than the father.
So why are you asking me that question? You said it was God Almighty who was seen. You're saying as even as a theophany, which admits you're seeing God, the father was seen. Let me respond to you. Jesus says the father was never seen.
Who are they seeing in the Old Testament? Who's God Almighty, but not God, the father?
See, Matt, I want you to listen to me and I'm saying this to all the audience again. When God, the Almighty, God is the father, God is the Almighty. Unfortunately, in Trinitarianism and in their own biblical world, there is a person who is the Almighty, but who's not the father.
And yet they think that there's only one Almighty. That in itself is actually is every reason to deny the trinity. But unfortunately, they will admit that they could not believe in three Almighty. They will admit that they could not believe in three God.
OK, that's for another day. Now, in the Old Testament, when God revealed himself, when the Bible says that God appeared to so and so, it simply means he appeared in the theophanies. And I will prove that to you.
God, who in sundry times, in diverse manners and in times past, that is, in different ways, spoke and revealed himself to the prophets. But in these last times, he's spoken to us, to his own human manifestation, which is his son.
So in the Old Testament, yes, they did see the father, but they saw a theophany of the father or they saw a sort of a visual representation of the father. But as far as his spiritual essence is concerned, no man has seen him until until the time appointed to see him.
But as far as the spiritual and who is that spirit? Yes, that is Jesus himself. Jesus is the father. He is the one God who came to live in flesh. So, yes. And and by the way, our dear friend here had pointed me out to King of Kings and Lord of Lords, so if he believed that is the father, well, in Revelations 19, 16, Jesus is called the King of Kings and the Lord of Lords.
So there you go. You have people in the Godhead who are fully God and each is called King of Kings and Lord of Lords, and yet and yet people will want to deny that they do not believe in three kings or three gods or three almighty.
That in itself is every reason to deny the truth.
OK, can you answer the question now?
I answer the question, Matt, already. They saw the theophany of his.
Yeah, see, this is what it says.
According to you, Exodus six, two and three was God, the father that was seen as a theophany, which, as you said, is a manifestation of God. That means God, the father was seen. That admits you that God, the father was seen good.
Yet Jesus said no one's ever seen the father. Now, here's my question. Who was seen in the Old Testament who was God Almighty, but not God, the father?
It is the father who was seen as a theophany. I'm saying it again. I don't I don't understand. Jesus says it wasn't the father.
Jesus says it wasn't the father. Sorry, Jesus says it was not the father. Where does it say he's not the father?
Since when did God not become the father? OK, over again, over again, look at the text. Since when did God not become the father?
Look, what does it say? What does Jesus say? Not that anyone has seen the father. So has anyone seen the father? No one has seen his spiritual form. Yes, it didn't say spiritual form. No. Notice how you're changing the text.
God is a spirit. God is a spirit. God is a John 4, 24. And spirit, desire, flesh and blood to see. I have Luke 24, 29. So not anyone has seen the father except the one. That's Jesus is the only one who's seen the father.
Right? Yes. Yes. Really? When did Jesus see the father? Because Jesus is the father. When did he see the father? He is the father. When did he see the father?
He is God Almighty. So he alone can see the father. He's the father. Of course he can see himself.
So he saw himself. He saw himself. And yet it says that it was God Almighty who you say is the father. And Jesus says it wasn't the father.
So here's the question. Where does it say God Almighty isn't the father? When did Jesus say that God Almighty is not the father? I'm asking you. Where did Jesus say that? I didn't say that.
I didn't say that. That's not what I said. No, you're not listening again. OK, this is what. No, you're not. Look, according to you, according to you. Seriously, I expected better. I really expected better from you.
Not to this extent, but yeah. Exodus 6, 2 and 3. You said it was God the father who was seen as a theophany, which is a manifestation of God. That means God the father manifested himself. Jesus says no one's ever seen the father.
Yes. Yet it was God Almighty who was seen.
So that's that's because you are understanding that to be that God, that Abraham, Isaac and Jacob saw the spirit of God. But I'm saying, no, they did not see the spirit of God. They saw the theophany of his.
And the theophany was the father. And Jesus says no one's ever seen the father. So who were they seeing?
Who's got a reference to his spirit? That's a reference to his spirit. Matt, I'm sure we can all agree to that.
Who is seen in the Old Testament? Who is God Almighty, but not the father? Can you answer the question?
The one who was seen in the Old Testament is the theophany of the father. I'm making it very simple.
Yeah. That means the father was seen. So but Jesus says no one's ever seen the father of the father was seen.
Matt, a theophany of the father was seen.
Yeah, that means the theophany means manifestation of God. You said that means the father manifested. One sec. Matt, I'll draw a parallel.
I hope you can understand this. You can see me as Brandon. I don't I don't deny you haven't seen me. But you haven't. You cannot see my spirit. OK, you cannot see my spirit. It's as simple as that. You don't have to you don't have to complex things around and and make it like as if this is a matter of rocket science.
So this is what just so you know, this is what people do in oneness. When they're pinned, they stop reading the text and they start inserting philosophy in the issue. Let me finish. Let me finish. Let me finish.
What you're doing is now differentiating between the ontos and the attributes of the ontos. And you're saying, look, what I'm going to do now is even though God isn't speaking the way I'm speaking about the ontological essence of the nature, no one's ever seen the ontos, the universal abstraction, the transcendent nature.
That's what we're talking about here. That's not how God's speaking. What you're doing is you are going into a whole nother level of explanation to get out of the problem. You're saying, look, no one's ever seen the spirit of God, the spirit and the essence of God.
Wow. So what you're doing is you're saying, look, I admit the text says that God the Father manifested, because you said it's a theophany and a theophany is a manifestation of God. So they saw God the Father.
But in order to get out from the problem, now it's the essence of God and his spiritual nature form that wasn't seen. That's not what the text is talking about. What you've done is you have admitted you can't answer the question.
So you have to restructure all of it in order to make it fit.
Matt, that's all. Let me also say that you responded when I asked you, is God the trinity? You said, yes, God is the trinity. And then when John says, no man has seen God at any time.
You, you, there is a father.
So so so that that's where you're reshaping.
No, no. I said to you, I said it means what it means in context. You don't want to listen to the context.
Sometimes God is the trinity and sometimes he's not. Look, look, I'm trying to tell you, look, I'm trying to tell you,.
Sometimes the word, sometimes the word is in reference to the sun. Sometimes the word is in the reference to the trinity. I'll prove that.
And prove to me, prove to me in the Old Testament that it's the pre-incarnate Christ. I challenge you to prove it.
But of the sun, he says, Thy throne, O God, is forever and ever. Is the sun referred to as God?
Yes, the sun is referred, the sun is the pre-incarnate God. Yes. And I ask you a question.
Do you think that I would think at this point that God means a trinity? Yes. So you think I'm going to say. Quiet. That's your position. Quiet for a second and let me finish. You're so rude. This is what your oneness does to you.
Now listen, listen, listen, listen, listen, listen, listen. I'm going to interject. I, I, I, listen to me.
I'm not getting personal. And if I, if I'm getting personal, then I apologize. You know what? You're right. You're right. You got me on that.
You're right. I apologize. You're right. OK. Now, but of the sun, he says, notice what this is going on. God, after he spoke long ago with fathers, et cetera, he is a radiance as Jesus. For to which of the angels did he ever say, you are my son?
The he as a Trinitarian, we would say this is the father because it's the father son relationship. You are my son. This is what a Trinitarian would say today. I've begotten you. And again, I'll be a father to him.
Right. Which of the he, the father will be a son, father and son for six. And when he again brings the firstborn into the world, he says, let all the angels of God worship him. The he in the context is the father that says, worship him who's the son.
And of the angels, he the father says, who makes his angels wings and his ministers a flame of fire. But of the son, he that's the father says your throne, oh, God, as a Trinitarian, we would obviously understand that this is the quote from Psalm 45, six, that the word God here is not a reference to the Trinity.
We wouldn't say that. We are clearly saying that he is the context of the father speaking to the son, saying the son is divine. That's why we would. There you go. Right from the text, I've shown you that there's a place where we would from the text say God's in reference to the father, not the Trinity.
You said, wait, that's it. Yes, it does. Right there. Do you see that?
Let us let us address the Old Testament verse that you mentioned. You mentioned that God, that the person who was revealed to Abraham, Isaac and Moses was the pre-incarnate Christ. But but in Hebrews one, three, it's a God who at sundry times in different ways, spoken time passed unto the fathers by the prophets, as in these last days, spoken to us by his son, and unfortunately, Matt thinks that the son spoke or the son appeared in the Old Testament, but this was clearly says that it was the father himself who spoke in different ways.
And that's how they saw him. They saw him in different different theophanies. That doesn't mean they saw his eternal state. About about the your throne of God, thy throne of God, verse that you brought up, that that's exactly my my problem that I have with the Trinity.
If you insist that you believe in one God and yet you have a member in the Godhead who's addressing somebody else who's also God, then you do not by any meaningful sense, you do not have one God left.
You have more than one God. And unfortunately, Matt and everybody else will want to surpass that because obviously they want to conform to biblical language. But yes, they believe in one God. And it's commendable that you think that you believe in one God.
But it's definitely sad. And this that that your your mental image of who you think God is, is skewed.
So you we've already gone over this. You misrepresent the issue. You've failed in many accounts to represent an answer adequately. Now, I got a question for you here because I want to get going. My voice is starting to go.
I've been on this for four hours. I already did an hour of radio. It's OK. I did an hour of radio, et cetera. Now and oh, two hours of radio. Two hours of radio, I've done two plus four. Now that's six hours.
My voice is starting to go. So I need to get going now. You're a one is Pentecostal, right? Let me just ask you a couple of questions. I'm not going to trap you. I'm just going to find out where you're at.
Do you believe baptism is necessary for salvation? Yes, I maintain that. OK, do you believe it has to be baptized in Jesus name to be saved?
Yes, that would be the belief.
Do you also affirm that Jesus bore the sin of everybody who ever lived?
He bore the sin of the whole world, but automatically the whole world is not.
OK, I'll tell you what we can do. We can have a discussion, if you want, on what is necessary to be saved, have your sins forgiven. We can talk about baptism.
We can certainly do that, Matt. I truly appreciate your request. But I think there are a lot of areas in the oneness versus trinity subject that I would like for you to respond to. But I'll tell you what,.
If you want to list out a bunch of questions, you can email them to me. And then later, when I have some free time, I can try and answer those, reproduce them and put them on the CARM website with answers to them.
OK, we can we can also do that. And I can also, I mean, I'll leave it up to you, but I would certainly like to look forward to another discussion. I hope it is not as ugly as it seemed it had gotten. I don't think it was ugly.
Yeah, but I think you are so lost and deceived. You can't see the truth.
Do you think that of me? Yeah, and I think that of you when I. But I certainly would never look down on any Christian. So I review every Christian for what they are.
So if you are willing to talk satiriology, the doctrine of salvation, I'd love to talk about that with you. I rarely get to talk about that with anybody in oneness who's halfway competent and you're more than halfway competent.
See, I certainly I mean, the request is really great. Let me also admit that although I do know a lot of the salvation debate or other topic, not that I don't want to pursue with you, but I would also humbly admit that I that I that there isn't a hundred percent and clarity that I myself have on it.
When I say 100 percent clarity, that means that there isn't a I wouldn't think of myself as hammering a certain thing, you know.
Well, here's my premise. A false God brings a false Christ that brings false doctrine of salvation. OK, so hats off to that, yeah? Because I believe you have a false God, you have a false Christ and a false doctrine of salvation and nature and the extent of the atoning work and that's why you require work.
That's that's that's OK. I mean, if you ask me how to be saved, yes, you have to be saved in Jesus name. And let's go over it sometime. But I want to get going because it's late. My voice is starting to go.
Sure, sure, sure. And thank you for your participation. I think it's nice to get your time on it, because I really believe you are you are really engaged in several things. It's nice to have you sacrifice some time here and thank you for that.
Yeah, I appreciate that. OK.
If you were to go to are we not done yet? Yeah. So I just want to ask one thing. I'm going to go if you were to go to here, I'm going to type it in because I'm going to be instituting something pretty soon.
If you just go to karm .org forward slash debates, OK, it'll bring you to a page. My voice is starting to go. Karm .org. Yeah, that's that's my website. It's right there in the text right here.
Oh, sorry, I was typing it out. That's all right.
OK, sure, sure. You go there, you're going to see a list. Of man, my voice is starting to go. You're going to see a list of things. Pretty soon, I'm going to require anyone who wants to debate me on anything has to answer the questions that are related oneness.
If you click on that, you'll see the oneness questions.
Questions for oneness, is that what it is? Yeah.
If you want to, yeah, if you want to have a debate with me, you want to talk with me and do this seriously, you got to answer the questions. If you have a set of questions you want me to answer, do the same thing.
This is so we don't waste time. And I was expanding this list. I have a lot of people who want to debate me, but I spend so much time trying to define their terms. It's a waste of time, a lot of time.
So I want people to know the human nature. That's the price, right? No, there's no there's 50 happens to be 50 here, but I'm going to be having more probably.
Because the reason is so. You. Sure. Sorry.
Go ahead. OK, I'm going to be adding questions. I'm just saying that people all the time want to debate me and it's becoming more difficult to do all these debates, all these discussions. And I don't know what they teach.
So I'm going to pretty soon I'm going to be saying, if you want to have any serious discussion with me, you've got to answer these questions. Now, tonight we just open thing. That's fine. But you're pretty good, OK?
You're smart, but you're misled. But I'm going to be putting more questions in your own salvation as well, because I want people to start answering so that it's not to trap them. It's like this is what you said.
And let's work with it. That way you don't have to waste any time.
Everybody knows what I teach. What I teach is written all over this website. OK, so I hear you, Matt. So you see, you have a pre, I mean, you would debate the person only if they answer these 50 questions, 50 or less or more.
I'm getting to that place where it's going to be a requirement.
So so I'm going to I'm going to. I'll consider answering 50 for now. Is that what you're saying?
No, you're different because I'm just letting you know that I'm going to be doing this. But I want to discuss salvation with you. I don't even have a section in here on on soteriology.
OK, sure, sure. So, Matt, we will bring it to a close. Yeah, I got to go. Yeah. Also, I will obviously try and answer these questions someday. And if you if I if I send them across to you and maybe if you gather some time, we can obviously have a discussion or a debate, whatever is convenient with you.
And yeah, thank you for your time. All right. Sounds good. Thank you. Appreciate it. All right. Yeah, you too. OK, I'm closing up everybody. Yes.