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<h1>Come Out</h1><strong> Author: <a href='http://www.articleseen.com/profile_Steve-0.aspx'>Steve-0</a></strong><br /><p>Many people adhere to a doctrine that they do not fully understand. These serve a complicated, confusing and mysterious belief system. Paul wrote than the real Gospel message was simple, but even as Satan blinded and deceived Eve to turn from the truth to a false message, so many today are in a intricate deception. The have another Jesus and spirit which was not preached by the early Apostles. They early church was a Monarchian one. Presently there are three branches of the Catholic Church that grew out of the Council of Nicaea in 325 AD, they are the Eastern Orthodox Greek Catholic Church, the Roman Catholic Church, and Protestant Catholic Churches. The one identifying doctrine that makes all of these Catholics, is the mystery of the trinity doctrine and trinity baptism. These cults have taken billions of people into spiritual captivity. The Catholics all teach, that if a person does not believe in the trinity doctrine of Mystery Babylon, that person can not be saved. In times past (starting with the Pope in 1199 A.D.) they have also outlawed the Scriptures, and proclaimed that only their priests could interpret them for the masses. The difference between the one true Church that began at Jerusalem and the Catholic Nico-Latins is the Oneness Monarchian Message. Jesus did not ordain philosophers, popes or Gnostic mystics, he ordained Apostles to be the authorities of His Church doctrine. The great difference between the Arians, the Trinitarians, Greek Plato philosophy, Mystery Babylon, and the true Apostolic Christians, is the Oneness Monarchian Message. Here's ordain philosophers or Gnostic mystics, he ordained Apostles to be the authorities of Church doctrine. There's a great difference benow is the history and the mystery of the doctrine called the trinity. To begin with we must define it before we can explore it's history and conception. Robert Ingersoll makes the following comments in Ingersoll's Works, Vol. 4, p. 266-67: "Christ, according to the faith, is the second person in the Trinity, the Father being the first and the Holy Ghost third. Each of these persons is God. Christ is his own father and his own son. The Holy Ghost is neither father nor son, but both. The son was begotten by the father, but existed before he was begotten--just the same before as after. Christ is just as old as his father, and the father is just as young as his son. The Holy Ghost proceeded from the Father and Son, but was equal to the Father and Son before he proceeded, that is to say, before he existed, but he is of the same age as the other two." Here it's declared that the Father is God, and the Son and the Holy Ghost God, and these three Gods make one God. According to the celestial multiplication table, once one is three, and three time one is one, and according to heavenly subtraction if we take two from three, three are left. The addition is equally peculiar: if we add two to one we have but one. Each one equal to himself and to the other two. Nothing ever was, nothing ever can be more perfectly idiotic and absurd than the dogma of the Trinity. Christians are faced with a dilemma. The Bible says in the Old Testament, "I, even I, am the Lord; and besides me there is no savior." (Isaiah 43:11). "Salvation belongeth unto the Lord." (Psalms 3:8. "For I am the Lord thy God, the Holy One of Israel, thy Saviour." (Isaiah 43:3) According to the Old Testament, only God can be the Savior. In order for Jesus Christ to be the Savior, he must also be God. Scriptures that trinitarians most often use to advocates it are: "I and the Father are one" (John 10:30) "he that hath seen me hath seen the Father" (John 17:22) "In the beginning was the Word, and the Word was with God, and the word was God." (John 1:1) "that ye may know, and believe, that the Father is in me and I in Him." (John 17:21) "he that hath seen me hath seen the Father." (John 14:9) "Holy Father keep through thine own name those whom thou hast given me, that they may be one, as we are." (John 17:11) "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fullness of the Godhead bodily." (Colossians 3:8-9) The Bible has many more verses denying the Trinity than it has confirming it: "Why callest me good? There is none good but one, that is God." (Matthew 19:17) "for my Father is greater than I." (John 14:28) "My doctrine is not mine, but his that sent me." (John 7:16) "O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt." (Matthew 26:39) "My God, my God, why hast thou forsaken me?" (Matthew 27:46) "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." (Mark 13:32) "Who has gone into heaven, and is on the right hand of God" (Peter 3:22) There are, of course, many more scriptures. The passages quoted are but a small sample representing the opposite concepts. Here is the dilemma. Christians know that in order for Jesus to be the savior of mankind, he must also be God. The bible says so. If he is not God, then he cannot be the savior. His death would be meaningless. So Christians have invented the Trinity to explain Christ's divinity. He is man. He is God. He is both. He must be in order to be the savior. Unfortunately, he is ambivalent at best. Sometimes he claims to be one with God. Sometimes he admits God knows things which he doesn't know and does things which he cannot do. Christians go to nearly any length to prove the Trinity including the declaration that its a "mystery" and we "just don't have the mind to understand it." Is the bible the perfect, inerrant word of God? The Christian created Trinity doctrine and the contradictions which must accompany the doctrine sound a resounding "No"! So how did the Trinity doctrine or dogma come into existence? The origins of the Trinity doctrine are appalling. Over 60 million people were eliminated because of the trinity throughout the years, and it's the major reason for Islam's rise along with the Jews not accepting Christianity. After the Roman Catholic Church took over there was much deceit and bloodshed. Many lives were lost before Trinitarianism was finally adopted by the general populace. As many Christians know, the word "trinity" does not appear in the Scriptures. It doesn't because it is a doctrine which evolved in early Catholic Church history. It was a manipulated, bloody and deadly process before it finally arrived as an accepted doctrine of the church. CONSTANTINE - THE TRINITY PROCESS BEGINS Flavius Valerius Constantius (c. 285-337 AD), Constantine the Great, was the son of Emperor Constantius I. When his father died in 306 AD, Constantine became emperor of Britain, Gaul (now France), and Spain. Gradually he gained control of the entire Roman empire. Theological differences regarding Jesus Christ began to manifest in Constantine's empire when two major opponents surfaced and debated whether Christ was a created being (Arius doctrine) or not created but rather coequal and coeternal to God his father (Athanasius doctrine). The theological warfare between the Arius and Athanasius doctrinal camps became intense. Constantine realized that the his empire was being threatened by the doctrinal rift. Constantine began to pressure the church to come to terms with its differences before the results became disastrous to his empire. Finally the emperor called a council at Nicea in 325 AD to resolve the dispute. Only a fraction of existing bishops, 318, attended. This equated to about 18% of all the bishops in the empire. Of the 318, approximately 10 were from the Western part of Constantine's empire, making the voting lopsided at best. The emperor manipulated, coerced and threatened the council to be sure it voted for what he believed rather than an actual consensus of the bishops. The present day Christian church touts Constantine as the first Christian emperor, however, his Christianity was politically motivated. Whether he personally accepted Christian doctrine is highly doubtful. He had one of his sons murdered in addition to a nephew, his brother in law and possibly one of his wives. He continued to retain his title of high priest in a pagan religion until his death. He was not baptized until he was on his deathbed. THE FIRST TWO THIRDS OF THE TRINITY - THE NICAEAN CREED The majority of bishops voted under pressure from Constantine for the Athanasius doctrine. A creed was adopted which favored Athanasius's theology. Arius was condemned and exiled. Several of the Bishops left before the voting to avoid the controversy. Jesus Christ was approved to be "one substance" with God the Father. It is interesting that even now, the Eastern and Western Orthodox churches disagree with each other regarding this doctrine, the Western churches having had no influence in the 'voting'. Two of the bishops who voted pro-Arius were also exiled and Arius's writings were destroyed. Constantine decreed that anyone caught with Arius documents would be subject to the death penalty. The Nicaean Creed read as follows: I believe in one God: the Father Almighty, maker of heaven and earth, and of all things visible and invisible; And in one Lord Jesus Christ, the only begotten Son of God: begotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, through whom all things were made. . . Even with the adoption of the Nicaean Creed, problems continued and in a few years, the Arian faction began to regain control. They became so powerful that Constantine restored them and denounced the Athanasius group. Arius's exile was ended along with the bishops who sided with him. It was now Athanasius who would be banished. When Constantine died (after being baptized by an Arian Bishop), his son reinstated the Arian philosophy and bishops and condemned the Athanasius group. In the following years the political foes continue to struggle and finally the Arians misused their power and were overthrown. The religious/political controversy caused widespread bloodshed and killing. In 381 AD, Emperor Theodosius (a Trinitarian) convened a council in Constantinople. Only Trinitarian bishops were invited to attend. 150 bishops attended and voted to alter the Nicene creed to include the Holy Spirit as a part of the Godhead. The Trinity doctrine was now official for both the church and the state. Dissident bishops were expelled from the church, and excommunicated. THE ATHANASIUS CREED COMPLETES THE TRIUNE GODHEAD The Athanasius (Trinitarian) Creed was finally established in (probably) the 5th century. It was not written by Athanasius but adopted his name. It stated in part: "We worship one God in Trinity . . . The Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three gods, but one God." By the 9th century the creed was established in Spain, France and Germany. It had taken centuries from the time of Christ for the trinity doctrine to catch on. Government and church politics were the reasons the trinity came into existence and became church orthodoxy. As you have seen, the Trinitarian doctrine came from deceit, politics, a pagan emperor and warring factions who brought about death and bloodshed. THE CHRISTIAN TRINITY - ONE MORE IN THE PARADE OF TRINITIES Why the original clamor to elevate Jesus and the holy spirit to positions equal to the Christian/Judaeo God? Simply, the pagan world was quite used to having "three gods" or "trinities" as their deities. The trinity satisfied the majority of Christians who had come from pagan backgrounds. Christianity didn't get rid of the pagan trinities, it adopted them as it did so many other pagan traditions. OTHER TRINITIES In Babylon, they worshipped a holy trinity of the sun, moon and planet Venus. Babylon also had the trinity of Nimrod, Semiramis, and Tammuz. The Babylonians used an equilateral triangle to represent this three-in-one god, now the symbol of the modern three-in-one believers. Hinduism embraced the triune godhead of Brahma, the god of creation: Vishnu the god of maintenance and Siva the god of destruction. One of Egypt's many trinities was Horus, Isis and Osiris. Within Israel's pagan gnosticism it was Kether, Hokhmah, and Binah. In Plato's philosophy it was the Unknown Father, Nous/Logos, and the world soul. The Greek triad was composed of Zeus, Athena and Apollo. These three were said by the pagans to "agree in one." The language of the doctrine is taken not from the Scriptures, but from classical Greek philosophy. Even trintarians themselves admit some of the things that they believe in are not found in the word of God, which is not to be changed or altered by any person or organization. (Matthew 4:4; Luke 21:33; Revelations 22:16-18) "God exists in three equal and eternal persons in the Godhead. Christianity calls this the holy trinity: God the father, God the son and God the Holy Ghost. The word trinity is not found in the Bible." ("The Ten Commandments, Then and Now" by Robert West) "The necessity to formulate the doctrine was thrust upon the Church by forces from without, and it was, in particular, its faith in the deity of Christ, and the necessity to defend it, that first compelled the Church to face the duty of formulating a full doctrine of the Trinity for its rule of faith" (New Bible Dictionary, J. D. Douglas & F. F. Bruce, Trinity, p 1298). "In the immediate post New Testament period of the Apostolic Fathers no attempt was made to work out the God-Christ (Father-Son) relationship in ontological terms. By the end of the fourth century, and owing mainly to the challenge posed by various heresies, theologians went beyond the immediate testimony of the Bible and also beyond liturgical and creedal expressions of trinitarian faith to the ontological trinity of coequal persons "within" God. The shift is from function to ontology, from the "economic trinity" (Father, Son, and Spirit in relation to us) to the "immanent" or "essential Trinity" (Father, Son, and Spirit in relation to each other). It was prompted chiefly by belief in the divinity of Christ and later in the divinity of the Holy Spirit, but even earlier by the consistent worship of God in a trinitarian pattern and the practice of baptism into the threefold name of God. By the close of the fourth century the orthodox teaching was in place: God is one nature, three persons (mia ousia, treis hupostaseis)" (The Encyclopedia of Religion, Mircea Eliade, Trinity, Vol 15, p 53-57). "In the New Testament affirmations about the Son were largely functional and soteriological, and stressed what the Son is to us. Arians willingly recited these affirmations but read into them their own meaning. To preclude this Arian abuse of the Scripture affirmations Nicea transposed these Biblical affirmations into ontological formulas, and gathered the multiplicity of scriptural affirmations, titles, symbols, images, and predicates about the Son into a single affirmation that the Son is not made but born of the Father, true God from true God, and consubstantial with the Father" (The Triune God, Edmund J. Fortman, p 66-70). "Economic and essential trinity:- (a) The transition from the Trinity of experience to the Trinity of dogma is describable in other terms as the transition from the economic or dispensational Trinity [Greek] to the essential, immanent or ontological Trinity [Greek]. At first the Christian faith was not Trinitarian in the a strictly ontological reference. It was not so in the apostolic and sub-apostolic ages, as reflected in apostolic the NT and other early Christian writings. Nor was it so even in the age of the Christian apologists. And even Tertullian, who founded the nomenclature of the orthodox doctrine, knew as little of an ontological Trinity as did the apologists; his still the economic or relative conception of the Johannine and Pauline theology. So Harnack holds, and he says further that the whole history of Christological and Trinitarian dogma from Athanasius to Augustine is the history of the displacement of the Logos-conception by that of the Son, of the substitution of the immanent and absolute Trinity for the economic and relative. In any case the orthodox doctrine in its developed form is a Trinity of essence rather than of manifestation, as having to do in the first instance with the subjective rather than the objective Being of God. And, just because these two meanings of the Trinity-the theoretical and the practical, as they might also be described-are being sharply distinguished in modern Christian thought, it might be well if the term 'Trinity' were employed to designate the Trinity of revelation or the doctrine of the threefold self-manifestation of God), and the term ‘Triunity' (cf. Germ. Dreienigkeit) Adopted as the designation of the essential Trinity (or the doctrine of the tri-personal nature of God)" (Encyclopedia of Religion and Ethics, James Hastings, Trinity, p 461). "Of course the doctrine of our Lord's divinity itself partly implies and partly recommends the doctrine of the Trinity ... First, the Creeds of that early day make no mention in their letter of the Catholic doctrine at all. They make mention indeed of a Three; but that there is any mystery in the doctrine, that the Three are One, that They are coequal, coeternal, all increate, all omnipotent, all incomprehensible, is not stated and never could be gathered from them. Of course we believe that they imply it, or rather intend it" (Essay on the Development of Christian Doctrine, John Henry Newman, a cardinal by Pope Leo III in 1879, 1878, p40-42). "The ideas implicit in these early catechedical and liturgical formulae, as in the New Testament writers' use of the same dyadic and triadic patterns, represent a pre-reflective, pre-theological phase of Christian belief. It was out of the raw material thus provided by the preaching, worshiping Church that theologians had to construct their more sophisticated accounts of the Christian doctrine of the Godhead" (J. N. D. Kelly, Early Christian Doctrines, p 90). "First, it is important to note that the doctrine of the Trinity does not go back to non-Christian sources [this is his opinion], as has sometimes been supposed in the past. There has been no lack of attempts to find the initial form of the doctrine of the Trinity in Plato, or in Hinduism, or in Parsiism. All such attempts may be regarded today as having floundered [again his opinion refuted below]. It is another question, of course, whether or not the church, in developing the doctrine of the Trinity [why develope something if it already existed?], had recourse to certain thought forms already present in the philosophical and religious environment, in order that, with the help of these, it might give its own faith clear intellectual expression [see an admission of borrowing pagan philosophy]. This question must definitely be answered in the affirmative. In particular cases the appropriation of this concept or that can often be proved. Unfortunately, however, it is true that particularly in reference to the beginnings of the doctrine of the Trinity there is still much uncertainty. In this area final clarity has not yet been achieved. As far as the New Testament is concerned, one does not find in it an actual doctrine of the Trinity. This does not mean very much, however, for generally speaking the New Testament is less intent upon setting forth certain doctrines than it is upon proclaiming the kingdom of God, a kingdom that dawns in and with the person of Jesus Christ. At the same time, however, there are in the New Testament the rudiments of a concept of God that was susceptible of further development and clarification, along doctrinal lines [his opinion]. ... Speaking first of the person of Jesus Christ ... In other passages of the New Testament the predicate "God" is without a doubt applied to Christ" (A Short History of Christian Doctrine, Bernard Lohse, 1966, p37-39). "It is a good thing to examine the revelation that God made to the Jewish people in the Old Testament. We shall not find in it a lesson on the trinity--there is none [Twentieth Century Encyclopedia of Catholicism, Vol. 20, What Is The Trinity, Bernard Piault]." "In the book A Statement of Reasons, Andrews Norton says of the Trinity: 'We can trace the history of this doctrine, and discover its source, not in the Christian revelation, but in the Platonic philosophy . . . The Trinity is not a doctrine of Christ and his Apostles, but a fiction of the school of the later Platonists" (A Statement of Reasons, Andrews Norton, 1872, Fifth edition, American Unitarian Association, Boston, MA, p 94, 104). "What does the Old Testament tell us of God? It tells us there is one God, a wonderful God of life and love and righteousness and power and glory and mystery, who is the creator and lord of the whole universe, who is intensely concerned with the tiny people of Israel. It tells us of His Word, Wisdom. Spirit, of the Messiah He will send, of a Son of Man and a Suffering Servant to come. But it tells us nothing explicitly or by necessary implication of a Triune God who is Father, Son and Holy Spirit." "But nowhere do we find any trinitarian doctrine of three distinct subjects of divine life and activity in the same Godhead" (The Triune God, Edmund Fortman, pp 6, 15). "The Bible does not teach the doctrine of the trinity. Neither the word trinity itself, nor such language as one in three, three in one, one essence or substance or three persons, is biblical language. The language of the doctrine is the language of the ancient Church, taken not from the Bible but from classical Greek philosophy [Shirley C. Guthrie, Jr., Christian Doctrine, p 92]." "There is no evidence the Apostles of Jesus ever heard of a trinity [H. G. Wells, Outline of History, 1920 Edition, p 499]." "The word trinity is not found in the Bible [The Illustrated Bible Dictionary]." "It was at this stage that Constantine made his momentous suggestion. Might not the relationship of Son to Father be expressed by the term homoousios ("of the same substance"). Its use, however, by the Sabellian bishops of Libya had been condemned by Dionysius of Alexandria in the 260s, and, in a different sense, its use by Paul of Samosata bad been condemned by the Council of Antioch in 268. It was thus a "loaded" word as well as being unscriptural. Why Constantine put it forward we do not know. The possibility is that once again he was prompted by Hosius, and he may have been using it as a "translation" of the traditional view held in the West, that the Trinity was composed of "Three Persons in one substance," without inquiring further into the meaning of these terms. The Emperor bad spoken, and no one dared touch the creed during his lifetime. The great majority of the Eastern bishops found themselves in a false position" (The Rise of Christianity, 1985, W.H.C. Frend, p140-141). "The doctrine of the Trinity is considered beyond the grasp of human reasoning [The Encyclopedia Americana]." "Because the Trinity is such an important part of later Christian doctrine, it is striking that the term does not appear in the New Testament. Likewise, the developed concept of three coequal partners in the Godhead found in later creedal formulations cannot be clearly detected within the confines of the canon. Since the Christians have come to worship Jesus as a god ... Matthew 28.19 ... Matthew records a special connection between God the Father and Jesus the Son (e.g., 11.27), but he falls short of claiming that Jesus is equal with God. It is John's gospel that suggests the idea of equality between Jesus and God ... While there are other New Testament texts where God, Jesus, and the Spirit are referred to in the same passage (e.g., Jude 20-21), it is important to avoid reading the Trinity into places where it does not appear. An example is 1 Peter 1.1-2" (Oxford Companion to the Bible, Bruce M. Metzger and Michael D. Coogan, Trinity, p 782). "The trinity is not directly and immediately the Word of God [New Catholic Encyclopedia]." "The Platonic trinity, itself merely a rearrangement of older trinities dating back to earlier peoples, appears to be the rational philosophic trinity of attributes that gave birth to the three hypostases or divine persons taught by the Christian churches. ... This Greek philosopher's conception of the divine trinity ... can be found in all the ancient [pagan] religions" (French Nouveau Dictionnaire Universel [New Universal Dictionary], Vol. 2, p. 1467). "The doctrine of the holy trinity is not taught in the Old Testament [New Catholic Encyclopedia]." "Without abandoning our principle that Egyptian influence made itself felt as an undercurrent throughout Hellenism, we may nevertheless claim pride of place for Alexandria and so consider Alexandrian theology as the intermediary between the Egyptian religious heritage and Christianity [yet those who accept the Alexandria trinity infusion cry the loudest over Alexandrian manuscripts for the Bible?]. The Trinity is not the only subject- matter at issue here. Also Christology, which is closely linked to it - the doctrine concerning the nature of Christ and especially his pre-existence before the creation and time - revolves around questions which had been posed earlier by Egyptian theologians and which they solved in a strikingly similar way" (Egyptian Religion, Siegfried Morenz, p254-257). "In Scripture there is as yet no single term by which the Three Divine Persons are denoted together. The word [tri'as] (of which the Latin trinitas is a translation) is first found in Theophilus of Antioch about A. D. 180. . . . Shortly afterwards it appears in its Latin form of trinitas in Tertullian" (The Catholic Encyclopedia, 1912, Vol. 15, Trinity, p 47). "The Old Testament tells us nothing explicitly or by necessary implication of a triune God who is Father, Son, and Holy Spirit. There is no evidence that any sacred writer even suspected the existence of a trinity within the Godhead. Even to see in the Old Testament, suggestions or fore-shadowings or veiled signs of the trinity of persons, is to go beyond the words and intent of the sacred writers. The New Testament writers give us no formal or formulated doctrine of the trinity, no explicit teaching that in one God there are three co-equal divine persons. Nowhere do we find any trinitarian doctrine of three distinct subjects of divine life and activity in the same Godhead [The Triune God, by Edmund Fortman, Jesuit]. Jude wrote that the saints should strive to keep the faith once delivered unto them, and that heresies were slowly being brought into the church as he could foresee the Godhead change. Paul also warned of the mystery of iniquity that was creeping into the church. John (the last Apostle alive) himself told us all of the spirit of the Antichrist. Separation from the trinity doctrine is a big step of coming out of Mystery Babylon. The choice is yours. Stay in the darkness or come out into the light. "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." (2 Corinthians 6:14-18)</p><strong>About the Author:</strong><br />The Catholic Encyclopedia Wikipedia King James Bible<p> Article Source: <a href='http://www.articleseen.com/Article_Come-Out_77439.aspx'> http://www.articleseen.com/Article_Come Out_77439.aspx</a></p>

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Keywords : God, Nicea, creed, council, Luke, Revelations, Christ, trinity, Catholic, church, Godhead, son, father, holy Spirit, Babylon, come, trinitari,

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