Trinity Lesson 1, Matt Slick

Will work fine? We're gonna find out. Okay, come on. Let's see. And hopefully, yeah, hopefully it works fine. Should we go for that one? It's looking, looking good. Okay, you ready? All right. Wait a second, I gotta put the microphone on.

Getting your wife ready? All right, gotta get my microphone on. All right, we have people here and we're gonna jump into a probably a five-point, five-part series on the Doctrine of the Trinity. And we're gonna pray and I'm gonna just introduce this and then we're gonna jump into it, okay?

Hopefully the graphics on Stringyard are better. You can let me know how it looks. It looks good. I think I changed, I went and did some stuff and changed some settings. Anyway, let's pray. We're gonna jump in.

Opening Prayer and Introduction to the Trinity Series

Lord Jesus, thank you for tonight. I thank you for those who want to hear your Word and will put up with me being able to teach them. And ask Lord for your mercy on the teaching of your Word and the truth of who you are.

As we study, as we begin, I ask Lord for your mercy and your grace and for your anointing on the words of truth that would sink into our hearts. Please bring people to listen and may you be glorified in it.

We ask this, Jesus, your precious name. Amen. All right, now, I did not release this. This is the paragraph I'm teaching in and I will probably release it on CARM in the next day or two or three and tie it into the Bible study stuff with notes.

This is just the first segment we're gonna be getting into. And what we're gonna do here, I'm just gonna introduce the concept of the Christian God defined. The reason I did this was because, I don't know, maybe it was within a year or so, I was talking to an atheist and we were having a discussion about the nature of God.

And a lot of times what atheists will do is simply negate God. And I say, well, which God are you talking about? They go, whatever God you want. I said, that doesn't make any sense because there are theological perspectives that are contradictory.

You can't have that. Mormonism has a man who became a God. Christianity, there never was not a God. In Islam, God's not a Trinity, but in Christianity, it is. Which one is what you wanna go with? He said, well, you define God for me.

And that's what started the conversation. And so I started working on, I did, the Trinitarian aspect. And I thought, yeah, I'm gonna work on this some more. And so I have a file I've been working on for years called Outlines and Apologetics.

And I don't know how many pages it is, but it's lots. So I went in there and I created a section on just God, God defined. And I started this, when I first wrote it, it was like 30, 40, 50 words. Coincidentally, this is exactly 500.

But it's got the titles in here, Uniqueness of God, COT, et cetera, it's got the titles. So minus those, there you go. But I think it works. Nevertheless, it was kind of a nice coincidence. And I'll continue to modify this.

As a matter of fact, I should have a pen, there's a pen, right, there's your pen. And I can use a pen to write notes in here as I explain things. Thank you very much. And I wanna be able to get people to understand more and more of the doctrine of the Trinity.

The thing about this is it continues to grow. As I examine, as I think, as I relate, as I discuss, debate, defend, it comes up more and more. Last week, a week ago tonight, two weeks ago, sorry, I had a debate on oneness versus Trinity.

Now I've done Unitarianism versus the Trinity. And there's some stuff I haven't even put in here yet in my outline, which is 17 pages, just on this lesson. And the 17 pages is including scripture references.

There's a lot there. But I'll probably, like I said, I'll probably end up doing is just putting the whole thing up as one big article up on Karma. And so that people can just look at it, they could select the whole thing, they could put it up and I could modify it and just say there's updates to it.

So what I'm gonna do, instead of reading 500 words, I'm going to just read the subheadings, and then I'll read the first heading, the whole bit. And then what we're gonna do is go through the scriptures.

I want you to see from the Word of God. I want you to see from the Word of God. There are ramifications to this, the doctrine of the Trinity. And the more I look at the doctrine of the Trinity, the more I see how necessary it is and how pervasive it is in our lives, Christian lives and such.

And now that I'm thinking about it that much, I realize that in preaching, I haven't preached a sermon in a long time, but I wish I could preach some more. I could see how the doctrine of the Trinity would be needed a little every now and then to be woven in to what it is.

You'll see as we go over this in the next few weeks. Okay. So the headings, what I did this morning, I got up and got five hours sleep. So I'm a little bit slow today. So please bear with me. And I started to do something, and I started doing categories in order to help me categorize and rearrange stuff.

And then I realized there were five basic categories. I said, hey, this is working. So the first category deals with the uniqueness of God. And then the next category is the aseity of God, His independence.

Then we get into the nature of God, and then into unity and diversity of God. And that's going to be an interesting topic. And then the creation of God, and that gets in the created order as it relates to God.

So all of those are 500 words. And let's just read through the first paragraph, probably 30, 40 words, and then we'll continue. All right. Okay. So the Christian God is the one and only divine being. He is the I am.

He has nothing against which He can be compared and defined. Therefore, truth, wisdom, goodness, justice, love, holiness, mercy, et cetera, are all self-revealed as an expression of His holy nature. God expresses Himself through creation, Scripture, and Jesus.

His self-revealed character is the ultimate standard with which we measure all things. God is the ultimate source of all truths, all actualities, and all potentialities. All right. So that's what we're going to study tonight.

Now, I can double this paragraph and get particulars and some more minutia and some details, but I don't think it's all that necessary. If I were to expand this into a book, then we'd go into it even more and stuff.

But we don't need to do that. We're not here for scholarly stuff on PhD level. What's that? You're welcome. So the uniqueness of God. All right. So if you go to the next page that I gave you, you'll see that there are Scripture references with the same paragraph.

So the Christian God is the one and only divine being. He is the I am. That's Isaiah 44, 6, Exodus 3, 14. Now, actually, I see right away that I forgot to put some Scripture references in there, because I wanted to put in the one and only.

And I go to Isaiah 43, 10, 44, 6, 44, 8. And so what I'll do is just make a little note in there, and I'll add some of those and just into my paragraph. This is what always happens. I've written it. It's perfect.

And within a little bit, I'm correcting it already. Nevertheless, so let's just go through some of the Scriptures here. Now, it does say that God, the Christian God is the one and only divine being. He's the I am.

All right. So that's Isaiah 44, 6. If you go down to the paragraph there and to the outlines, what we have for people looking at this is the outline notes of Scripture references. It says in Isaiah 44, 6, Thus says the Lord, that's Yahweh, capital L-O-R-D, with all caps like that, is Yahweh, the Tetragrammaton, Yod-Heh-Vad-Heh.

Thus says the Lord, the King of Israel, and his Redeemer, the Lord of hosts. I am the first and I'm the last, and there is no God besides me. Now, what God is saying is there is no other God. Now, there are other verses, I'll put them in later, where it says he doesn't even know of any other gods.

Now, when I talk to Mormons, for example, I'll quote this verse and other verses, and they'll say, well, that just means of this world. Now, here's something you've got to understand. What false religious systems do and people do is get the text to say the opposite of what it says.

A real basic principle. Could you turn that overhead light out right there? Just switch it right there. Right there. Yeah, thanks. And so they get the text, thank you, they get the text to say the opposite of what it actually is saying.

So, when we go to Isaiah 44, 6, thus says the Lord, the King of Israel, and his Redeemer, the Lord of hosts, I am the first and the last, and there is no God besides me. So, the Mormons, for example, will say, well, actually, it's not true.

There are other gods besides him. He just is referencing himself in this world. But then in Mormonism, for example, Jesus is a God, the Holy Ghost is a God, and God is wife. Then there's the God who exalted him.

So, people have ways of rationalizing and ignoring what the text says. When I go to Philippians 129, for example, it's a verse I use frequently when I'm dealing with the issue of free will, as people say that faith is simply something generated by the individual.

And Philippians 129 says that God grants that we believe. And I have quoted that so many times to people, and they'll say, well, it means the opportunity to believe, the situation that allows you to believe.

They never just go with what it says, because they want to submit the Scriptures to them, their feelings, their preconditions, their ideas. Often what I will do in a conversation with someone like that, if I'm online, generally, in a debate, I wouldn't do this, but online, you know, in a casual conversation where we're having a nice discussion for one or two hours, I'll say, can you do me a favor?

Can you just, you know, you got shoes on, right? Yeah. Is there anything underneath your shoes? Well, the floor. Oh, the Bible's not under your feet? I was wondering, because, you know, what you're doing is you're putting it under your feet, and you're the one who's telling us what it has to mean, not believing what it says.

And so, this is an important thing. And notice what God says when Moses says in Exodus 3 .14, you've got to understand the context. Moses spent 40 years learning he was somebody in the house of Pharaoh, 40 years learning he was nobody out in the desert, and then 40 years being used as a nobody by God.

And the pantheon of Egyptian gods, it was the god of locusts, the god of the Nile, the god of the firstborn, etc., the god of frogs. And so, when Moses says, well, what's your name? It's interesting. He just simply says, I am.

Wow. And that reminds me, because I've debated Muslims, and they'll say that the Bible's corrupted and that the Quran is true. And so, I've asked them, I said, is every word in the Bible corrupted? They can't say yes, okay?

And I can go to a different service and talk about the Bible not being corrupted, but it's another topic. And I'll say, so, you are telling us then that the same God of the Old Testament is in the Quran, right?

Yeah, that's right. The God of Abraham is a true God. I said, okay, then how come the Quran never gives us his name? Why is it he never gives us his name? That's a good point. And it is a good point. But the name of God is simply I am.

Now, you know how you have names for Indians, right, American Indians? Where's Running Bear? He's down over there with Flying Eagle, right? And so, Methuselah means when he dies, it will come. Matthew, sorry, I remember this, gift of God, Nathan or Nathan, to give.

So, there are different names. And so, in my novel, The Influence, I actually took Greek words which is transgression, I believe, or deceive or something, I forgot. And I used it as a name for demonic force, you know, things like that, because they have meanings of the names.

So, what is God saying? He says, I am. Now, that's an interesting declaration. God isn't saying his name, Bab, or what's a huha. It's simply I am. It's a continuous presence tense here that is translated into the English.

He is the I am. Now, God has revealed himself. This is something we have to realize, that there is a self-revelation of God. Now, I've been studying a great deal on the NAR, New Apostolic Reformation, and I've got so many tangents, I've got to research, I've got articles and sub-articles or related articles, I've got to write.

And these gentlemen and ladies will say that God gives them visions and God gives them words of knowledge and prophecies. And yet, these same men and women will support someone like William Branham, who's a heretic, flat-out heretic, denies a trinity, baptismal, it seems to be baptismal regeneration, we don't know, it's kind of iffy, but denies a trinity and Jesus-only stuff, claims to be the voice of God, he does, and he's a heretic, and yet they call him a great prophet.

Now, they're saying they're going to speak for God. Here's the thing. If the I am is speaking through you, will he contradict anything of his self-revelation? No. And the answer is no. He will not contradict his self-revelation.

This is a concept we've got to understand. He created the universe, and then what God did was he walked in the garden with Adam and Eve. He was revealing himself to them. Now, what if he had not walked there?

What if God had just, you know, Adam and Eve, you're asleep, and then he just kind of, okay, got a timer on you, okay, like 30 seconds, 30 seconds, you're going to wake up, and God takes off, and they wake up in a garden.

God never shows up, doesn't reveal himself. What are they going to conclude about God? God's there? Most probably, they wouldn't know things. God has to reveal himself, and this is the beginning. He says, I am.

He is the being one. And in the Septuagint, that's what it says. The Septuagint is the Greek translation of the Old Testament, and how the Jews translated this in Greek is, I am the being one. This is who he is.

So, because of this, he is the being one, and other stuff we know in Scripture. God has nothing against which he could be compared and defined. Now, because he says, Isaiah 44, 6, and other verses, it says there's none by him, he has no many others, etc.

If that's the case, there's logical conclusions we can draw from this. If we know that God is the only being, and he's the beginner—and we'll know this from later on. Remember, we're going to be going over stuff.

We're going to be overlapping and reviewing things periodically, as some verses are used multiple times for different reasons. But if he is the one who exists, and has always existed, and is the creator, then he has to reveal himself to us.

If that's the case, then he has existed before anything existed. He existed before anything existed. Well, that would mean that in order for us to know him, we've got to exist, which means he has to create us, which means he's separate from creation.

We'll get into that another time later. What also means that there's nothing to compare him to. We can't compare the universe to him. He created it. We can't compare time to him, if we say that it's created.

We're going to use to compare it. Now, this is important, because this is going to come up later, and I'm going to be reviewing things and repeating things. I want you to understand some stuff. I talk to atheists, as an example, and they'll say, how do you know God is good?

Wrong question. I'll tell them it's a wrong question. I say, no, it's not a wrong question. Your God in your Bible, he does this, he has people killed, and allows babies to die, and all that stuff, and floods and stuff.

So what makes you think he's good? I say, wrong question. They go, no, that is not a wrong question. I say, yes, it is. You need a standard of goodness by which you can say God is good. How do you know what a universal standard of goodness is?

If he is unique, and he's the only, and he created everything, you are part of the creation. You can't reach up to God and say, I know what you are, and I'll judge if you're good or not. This is the arrogance of the atheists in this perspective.

We cannot then develop a series of logical syllogistic points, say, you know what, this is how we know God is good. Atheists will tell me, well, God, good. I'll say, well, what's good? Well, good is what brings about the betterment of people.

How do you measure betterment, and why is that the right standard? And so we go through this bit where they will offer something, and I ask them to justify it. And they'll say, well, you justify your God.

I say, I don't justify my God. You're asking the wrong question, making the wrong request. For me to justify God is to submit him to my reasoning and my logic. That's not the Christian perspective. The Christian perspective is that he simply is the I am who reveals himself.

And we know this in creation, in Jesus' scripture. We'll get into that in a bit. So I said, this is what it is. And because of who he is, then truth, wisdom, goodness, justice, love, mercy, holiness, mercy are all self-revealed as an expression of his holy nature, Matthew 12, 34.

So, oh, I skipped some stuff. He has nothing against which he can, you're going to back up, go through the verses. God has nothing against which he can be compared and defined. So we go to Isaiah 40, 18, and 44, 7, and 46, 9.

So Isaiah 40, 18, to whom then will you liken God? Or what likeness will you compare with him? Isaiah 44, 7, who is like me? Let him proclaim and declare it. Yes, let him recount it to me in order from the time that I established the ancient nation.

And let them declare to them the things that are coming and the events that are going to take place. And Isaiah 40, 6, 9, remember, the former things long past where I am God and there is no other. I am God and there is no one like me.

So if there's no one like him, and he is the I am, and we know he created the universe, then we can only know him by his self-expression. That's it. And this is an important point as far as apologetics goes, in defense of the faith.

We're all called to give an answer one way or another, but you've got to learn this. I'll say this over and over and over. He has nothing against which he can be compared. And therefore, you can't compare him to your logical machinations and reasoning.

That's not to say that we can't reason about God, as God does say in Isaiah 1, 18, come, let us reason together. And then in Acts 17, Paul dialogues, Acts 17, 17, he reasons with them, he dialogues with them, with the Athenians.

And he does this because we're to hold captive every thought captive, I think it's Hebrews 10, 5, I think that's what the verse is. No, 2 Corinthians 10, 5. And so what we can do is we can realize that if anybody wants to say, well, what is truth?

Truth is what corresponds to the mind of God. What is wisdom? Wisdom is that which corresponds to the mind of God. What is goodness? Goodness is that which corresponds to the character of God. What is justice?

Justice is that which corresponds to the character of God. What is holiness? What is love? What is mercy? These are the aspects, these are the properties of God's greatness. They are revealed out of his character.

And then the actuality of their existence becomes known to us. And we can know them because we're made in his image. We're made in the image of God, Genesis 1, 26 to 28. What's called the communicable and incommunicable attributes of God.

And we'll get into that later on. So the only way to know these things is to know him. So remember, if someone says, how do you know God is good? Then the response is because, well, it's another response.

I'll say, because he tells me he is. Oh, people don't like that answer. I say, well, you know, because he told me, well, what did he tell you? Did he give you any vision? No, in the Bible, you know, in Mark 10, 18, Jesus says, God is good.

God only, you know, I call him good, only God is good. So he's good. Well, how do you know what good is? By looking at him. I recently had a conversation where this conversation actually went like this.

Well, how do you know he's good? He said he's good because he says he's good. I don't say anything else, right? Oh, you just believe whatever the scriptures tell you? Yes. Okay. Well, he's just saying he's good.

There's no way to know if he is. How do you know he's not a deceiver? Well, if he was a deceiver, he wouldn't be good, would he? Right? There's a principle, we'll get to it later. If he possesses one characteristic, he cannot also possess its opposite characteristic.

If he's good, it cannot also be the case that he's not good. Makes no sense. We haven't even gotten into why he's a necessary precondition for all intelligibility and the necessity of the one and the many transcendentals and universals.

Oh, that's going to be fun. That's going to be fun. We'll get into that later. So he is self-revealed, and because he's self-revealed, then his revelation is a standard of righteousness and goodness, not us.

Humanism, on the other hand, says man is a standard of righteousness. But one of the tricks I will do with Christians is they're debating Reformed theology, debating total depravity, free will, libertarian free will, compatibilist free will.

And I'll say, I'll say, can I ask you a question? They'll say, yeah. So I'm going to see if I can set you up for a fall. All right. I'm just telling you, being honest, I want to see if I can set you up.

So you have humanistic philosophies, what I've been realizing. Sure, go ahead and try it. And you've heard me say this before. Okay, so I'm going to talk about free will. Free will is the ability to choose between good and bad.

You can do either good choice or you can do a bad choice. No one forces you to make a free will choice, and that's what free will is, right? There's usually a pause because they know I'm setting them up, but they can't see where I'm setting them up.

Well, let me try it again. You have someone who can do good and bad. He can freely choose to do good and bad. No one's forcing him to do good or bad. He can do either one, and he just freely chooses to do whatever he wants, right?

Because it's moral choice, right? Yeah. Do you guys agree with that? Yeah. So, oh, good. You're all humanists. Well, how are we humanists? I said, because God doesn't fit that definition. What you did without realizing it is just assume man as the measure.

God cannot have options of good and bad and be able to choose good or bad. You can only choose that which is consistent with His holiness. We have the tendency to be humanistic in all of our ways. You know, I'll do my best.

God will take care of the rest. God knows my heart. My heart is sincere. And this is a problem because we want to look and judge. We want to look at God and judge God and His mercy and His kindness based on what we think, what we feel.

Back in seminary, the fifth most difficult graduate school in the country at the time, paying a lot of money, a lot of work. And I get to the class, and I still remember where I was sitting. And the professor gets up to the board, and he says, oh, gentlemen, I'm going to teach you one of the most important things you're ever going to learn in seminary.

I'm ready. And he wrote two sentences. There is a God. You are not Him. I've told you guys about this before, but it was true. And I went, no, come on. I know that already. And over the years, I've reflected on that and how important it is.

There is a God. You are not Him in about every single way. You know, sometimes I'll pray, and I'll say, Lord, I don't even want to pray because I don't know what to say. I don't know what to ask. I don't even know enough.

I don't have enough wisdom to know what to ask for. I just ask this one thing, do with me whatever you want. Basically, when I'm done praying, I can intercede. And there are times when I do pray for my wife, pray for the children, pray for others, people who really need help.

I can pray for all kinds of people and intercede. But there's times when I just say, Lord, I don't want to ask. I'm afraid I'll mess it up because you're God, and I'm not. You have all knowledge, and I don't.

You have all wisdom, and I don't. Just what do you want? And you see, when you understand that God is the unique one, the only one, the complete one, the all-knowing one, the perfect one, then He is the standard of all righteousness, all truth, mercy, grace, and love.

He's the standard. And Jesus, of course, is the express image, the representation of God. Hebrews 1 .3. And so we see in Jesus the reflection of who God is. That'd be a good study. Just study how Jesus was with people.

That'd be an interesting study. Now, nevertheless, we're going to continue. So, an expression of His holy nature. Let's see. Yes. Therefore, truth, wisdom, goodness, justice, love, holiness, mercy, etc. are revealed as an expression of His holy nature.

Matthew 12 .34, Jesus says, you brood of vipers, how can you, being evil, speak of what is good? Well, that's a good one. How can you speak of what is good? Out of the mouth, or this mouth speaks of that which fills the heart.

Now, He's making a statement, a true statement. What's in your heart is what comes out. What's in your heart comes out. It's true. Genesis 1 .3, God spoke, and He said, let there be light. And there was light.

Now, He dwells in an approachable light who no man has seen or can see. 1 Timothy 6 .16. But light is also used in contrast to darkness. Darkness means spiritual blindness, sin. And so He chooses light and for us to be able, and creates us to see it, but also to experience it, not just with our eyes, but also with our hearts in the person of Jesus Christ, the nature of truth.

Let there be light. God speaks. The light is not just simply the manifestation of that wavelength, but it is more than that. It's the truth, that which exposes that which He is in His nature and His essence.

And His speech is actually a reflection of His character. Let there be light. Now, God dwells in an unapproachable light. So most probably God is dwelling in unapproachable light, light that is glorious, that's magnificent.

I thought about this when I was writing my novel on the influence, and I needed to describe the fall, and not the fall of Adam and Eve, but the fall of the demonic realm. I forgot what reason it was I needed to, but I did have a plot and wrote a book years ago.

And so what I visualized was a light way out there in this vision that one of the characters has of light. And smaller lights that reflect that light are approaching and moving around this great light.

And then a third of them become dark and they move away from the light. And that's how I described the fall of the angelic realm. It's based on this. I'm not saying it's perfect, I'm not saying it's great, but it is an illustration because they became dark and they moved away from that light.

They were cast out of heaven in that brightness, in the presence of God. And this we could only know by His self-revelation. It's cool. Now, so point number four here, God expresses Himself in creation, Romans 1 .20.

Scripture actually says 21 to 5, John 5 .39. And in the person of Jesus, John 1 .114, Hebrews 1 .3. Let's go through these verses. Romans 1 .20, for since the creation of the world, His invisible attributes, His eternal power and divine nature have been clearly seen, being understood through what has been made, so they are without excuse.

Now the Bible tells us right here, the unbelievers are without excuse. Well, I'll talk to atheists, just so you know, the reason I bring up atheists a lot is because I'm on different chat systems on the internet, and I'm known in the atheist circles, I debate atheists, and so I have a reputation.

And so atheists frequently will find me and want to have discussion. But I have, I can say this, to the glory of God, that many of the atheists say I'm very gentle with them, polite with them, and just have nice discussions, and they respect me.

Where others will get on them and insult them, and I don't agree with that. But neither here nor there. I talk to a lot of atheists, and I say to them, I say, look, this will come up, and I'll say, Bible says that you know that God exists, but what you're doing, verse 18, is you're suppressing the truth of God in your unrighteousness.

And so when I say this, I say, I'm not trying to insult you, I'm just telling you, this is what the Bible says, I'm informing you about the revelation of God through the apostle Paul. That you, in your sinfulness, have rejected him, and are continuing to do that in your rebellion against him.

This is what the scripture says. Well, I don't believe in the scriptures. Now, Isaiah 5511 said God's word will not come back empty without accomplishing what he desires. So it doesn't matter if they believe the word or not, I will quote the word.

Let me turn this light on, I forgot to. And so I quote the scriptures, because it's the word of God is powerful. Let's see, there we go, a little bit more light. Hey, that could be light. Being understood through what has been made, so they're without excuse.

So everybody knows that God exists. Christian too. Now here's a question. If you go to Romans 118, it says, the wrath of God is revealed from heaven against all ungodliness. Might that somehow maybe apply to any of us?

All ungodliness. Can we, this is questions, can we suppress the truth of God in our unrighteousness, even as we believe in him? Yeah. I don't know about you, but I think I can. I can say, well, I don't want to do that, or I wanted this and not that, or I don't feel like praying right now, or that might be.

We have different issues, different ways of looking at it, but nevertheless. So I try to remember that, you know, even with talking with unbelievers who suppress the nature of the true God, the understanding of the true God, Mormons, Roman Catholics, Jehovah's Witnesses, Muslims, I don't want to condemn them.

I mean, I condemn them in the sense that theologically, you deny the true Christ, I'll pronounce upon you what God has already said, you know, unless you believe that I am, you'll die in your sins, John 8, 24, et cetera, you know, various things.

But I mean, I'm not there to say, hey, I'm here, just look, let me tell you how it is. I'm not doing that, because I'm saved by God's grace and only by God's grace. Remember, I used to be involved in the occult, a lot of bad stuff.

There's no reason for God to save me other than what's in Him. Nevertheless, so let's continue. So anyway, in creation, so I could get into the issue of, in fact, let me do that a little bit. Since the creation of the world, Romans 1, 20, is that visible attributes of the eternal power of divine nature have been clearly seen, so that they're without excuse.

So I could get into the bit of the issue of the nature of creation. We live in a trinity of trinities. So time is past, present, future. Space is height, width, depth. Matter is solid, liquid, gas. Now, there's actually slight variations of that, like plasma.

It's a fourth state of matter. Some talk about a fifth state. What we're talking about here is, normatively speaking, what we see, what we understand, what we experience as people. We live in a trinity of trinities, three sets of three.

The fingerprints of God are all around us, and not only in the physical realm, but also in the transcendental realm. I need to write an article. I keep talking about it. I've got to write an article called Bumping into Transcendentals.

I'm going to start working on it sometime. So we have time, space, and matter, and it says, since the creation of the world is invisible, attributes. And we can look at creation. We can see the attributes of God—greatness, wisdom, intelligence, power.

I watch these videos, and I get a kick out of some villagers in India. I don't even know if they have running water in their village or if they have electricity, that kind of a thing. What they'll do is they'll bring them into a place, put a camera on them, and then they have an interpreter, and then they'll have them eat pizza, and then they get reactions.