How do we actually see the Trinity in scripture?
Everything by Fred Sanders is worth your time. So, for you viewing or listening edification, here’s a lecture that helps you answer that question…
How do we actually see the Trinity in scripture?
Everything by Fred Sanders is worth your time. So, for you viewing or listening edification, here’s a lecture that helps you answer that question…
A friend recently gave me a copy of this new devotional book, Meditations on the Trinity: Beauty, Mystery, and Glory in the Life of God, by A.W. Tozer.
W. Tozer (1897-1963) wrote a lot of books, but if you’re a fan, you’re probably thinking, “He never wrote a book called Meditations on the Trinity!” And you’re right. This is a book that culls exactly 100 selections on the Father, the Son, and the Holy Spirit from about 25 different A.W. Tozer books, and brings them together in one beautifully-produced volume.
Flip open to any page and you’ll find that characteristic Tozer tone of voice which few devotional writers manage to achieve: theological depth, spiritual warmth, and plain simplicity:
On God’s nature:
What a broad world to roam in, what a sea to swim in is this God and Father of our Lord Jesus Christ. He is eternal. He antedates time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change.
On the incarnation:
We can surely know this, at least: that the Incarnation required no compromise of deity. Let us always remember that when God became incarnate there was no compromise on God’s part… He remained ever God and everything else remained not God.The gulf still existed even after Jesus Christ had become man and had dwelt among us.
When you think about Jesus, you have to think twice. You have to think of His humanity and His deity. He said a lot of things that made it sound as if He wasn’t God. He said other things that made it sound as if He wasn’t human… but the fact is, He is both.
On informed faith:
Because the heart of the Christian life is admittedly faith in a person, Jesus Christ the Lord, it has been relatively easy for some to press this out of all proportion and teach that faith in the person of Christ is all that matters. Who Jesus is matters not, who His Father was, whether Jesus is God or man or both… these things are not important, say the no-creed advocates. …What is overlooked here is that the conflict of Christ with the Pharisees was over the question of who He was. To believe on Christ savingly means to believe the right things about Christ. There is no escaping this.
On the atonement:
The Scriptures never represent the persons of the Trinity as opposed to or in disagreement with each other. The Holy Three have ever been and ever will forever be one in essence, in love, in purpose. We have been redeemed not by one person of the Trinity putting Himself against another, but by the three persons working in the ancient and glorious harmony of the Godhead.
On the Holy Spirit:
It would help us if we could remember that the Spirit is Himself God, the very nature of the Godhead subsisting in a form that can impart itself to our consciousness. We know only as much of the other persons of the Trinity as He reveals to us. It is His light upon the face of Christ, which enables us to know Him. It is His light within us, which enables us to understand the Scriptures.
Christianity, the great church, has for centuries lived on the character of God. But in recent times there has been a loss suffered. We’ve suffered the loss of that high concept of God, and the concept of God handled by the average gospel church now is so low as to be unworthy of God and a disgrace to the church. It is by neglect, degenerate error, and spiritual blindness that some are saying God is their ‘pardner’ or ‘the man upstairs.’
On old-fashioned Trinitarianism:
God love Himself –the Father loves the Son, the Son loves the Father, and the Son and the Father love the Holy Spirit. They understood this in the olden times, when men were thinkers instead of imitators and they thought within the confines of the Bible.
There are about 300 pages of that sort of stuff in Meditations on the Trinity, and the book is physically designed to be an attractive object: It’s a compact volume in bonded leather, comes in its own box, has a placeholder ribbon, and the pages are printed in two colors (black text with decorative yellow accents and endpapers).
It’s hard to talk about the triune God in easy words and short sentences; it’s hard to keep the ideas clear and simple while speaking about the boundless depths of mystery that we are dealing with in the Father, Son, and Holy Spirit. Tozer had a remarkable talent for keeping things simple without dumbing things down. I admit that not every page in this book is entirely satisfactory to my standards of theological precision (Tozer’s a little fast and loose with some of his Christological distinctions), but all of them are capable of being read charitably if you give Tozer the benefit of the doubt and admit that he’s carrying out a remarkable task remarkably well.
We need more people out there teaching the Trinity in a way that connects to the young, the uneducated, the busy, and the afflicted. Tozer has the perfect tone of voice, and Moody editor Kevin Emmert (though you have to read the very tiny print at the front to find any name but Tozer’s on this book) has done a great service by combing through 25 books to pull together this little beauty.
Here’s an excellent post from Fred Sanders on what Christians mean when they say, “God died on the cross.” It almost sounds wrong to say, right? But no, Sanders unpacks what we mean when we say it. It may rub our Muslim friends, or agnostics who want things simple, the wrong way. But it does represent what really happened. But then…that doesn’t mean that it means what people might initially think it means. It doesn’t mean, for instance, “God ceased to exist.” So what does it mean? Sanders:
In one of his hymns, Charles Wesley wrote: “O Love divine, what has thou done! The immortal God hath died for me!” This is a bold thing to say, because it claims so much: “God . . . died.” The Bible itself says it that bluntly in a few places, such as Acts 20:28, “God purchased the church with his own blood.” This is how the voice of faith speaks when it confesses what God has done. This is a good Christian sentence. When theologians get hold of stark, paradoxical statements like “God died,” they have an instinct to clarify what is being said. They do not want to remove the shock or the force (that would be very bad theology), but they do want to make sure that the true paradox rather than something else is being communicated. They want to rule out misunderstandings that either take away the shock, or substitute for it the fake shock of logical incoherence.
For example, it is possible to think “God died” means something like, “just as there is a human death for humans to die, there is apparently a divine death for God to die, and that is what happened at Calvary.” But the analogy is nonsense. Death is a concept that only works inside of the context of a creation. You need finite, contingent existence to have its eclipse or dissolution in death. “Divine death” as the analogue of “human death” is probably not even a coherent idea. It seems to belong to the category of “neat tricks you can do with language,” by combining any adjective with any noun: square circle, blue height, quiet toddler, cold heat, divine death. When you remove the chimera of a properly divine death, you can see that “God died” means that God experienced the only kind of death there is to experience, and that is creaturely death. How could that have happened?
This is precisely where Chalcedonian categories come into play, and rather than stripping away the poetic power of Wesley’s words, the incarnational theology of Chalcedon, so to speak, put the poetry into the poetry. According to the Chalcedonian explication of the incarnation, the Son of God took into personal union with himself a complete human nature, and thus existed as one theanthropic (divine and human) person. He did not cease to be God, but he took up human nature into hypostatic (personal) union with himself. He made that humanity his own, and in that appropriated humanity he appropriated real human death. He died the only death there is to die, our death.
It is worth noticing, by the way, that in stating the incarnation in this way we have implied one of its presuppositions, the doctrine of the Trinity. In the sentence “God died,” the subject, “God,” has to mean “the second person of the Trinity, God the Son.” Each of the three persons is God, but they are distinct persons standing in interpersonal relationship to one another. The Son is not one third of God, or the Son part of God, or the nice version of God, but just God. God (the Father) so loved the world that he gave his only Son, and thus God (the Son, one of the Trinity) died on the cross. Chalcedon already provides us with Christology in trinitarian perspective, and makes no sense without presupposing the Trinity.
So with all the elaborate distinctions in place, the sentence “God died” can also be said in this longer form: “The eternal second person of the Trinity, God the Son, took into personal union with himself, without confusing it, changing it, dividing it or separating it from his eternal divine nature, a complete human nature through which he experienced death.” It is no surprise that Charles Wesley did not set that longer sentence to music. On the other hand, there is no doubt that the longer sentence is precisely what he meant by the shorter one. To the suggestion that he could have meant anything else by it, Charles Wesley would have replied that, being an orthodox Christian and no heretic, he could not possibly have intended anything else. Furthermore, there is no trickery and no sleight of hand in that expanded paraphrase of “God died.” The longer sentence is what the shorter sentence means, and both sentences are true precisely insofar as they mean each other.
Still, a temptation does lurk here. The temptation is to feel disappointed by the longer, Chalcedonian sentence, as if something has been taken away, dissolved into too many distinctions, or spun into insubstantial refinement. The danger lies in hearing the longer sentence as if it meant, “Half of a third of God had a bad weekend.” But that is not what it means. It means that God died, and it means it in the only way that Christian theology can possibly mean it. The trick is to hear the longer sentence as meaning the same thing as the shorter sentence, and not to feel cheated by it. The trick is never to hear that third sentence (“half of a third of God . . .”) echoing behind the others in your mind. Only the conceptual categories of Chalcedonianism, taken together with their proper trinitarian context, can banish such unworthy notions from Christian theology and doxology. This set of distinctions have always functioned within Christian thought to enable it to retain the power and precision of the longer and shorter sentences, the immediate utterance of the believing heart and the accuracy of the catechized understanding.
God did not take the easy way out, or save us in a way that leaves him untouched by the depth of human suffering. We can be confident that the Almighty One went to the uttermost limits to accomplish our rescue.
God died on the cross! Charles Wesley certainly knew the value of the incarnational and trinitarian conceptual framework, because when he sang “O Love divine, what has thou done! The immortal God hath died for me!” he immediately paraphrased it in terms of the second person of the Trinity’s vicarious action on our behalf: “The Father’s coeternal Son bore all my sins upon the tree.”
There’s a lot to think about there, but it’s food worth chewing for while.
I’ve found one more way of framing this discussion to be pretty helpful for my own thinking. It goes like this:
Did Jesus die on the cross? Yes.
Is Jesus God? Yes. In that he is God the Son (as Sanders says).
So God died on the cross? Yes.
But how could God, who lives forever, ever die? Isn’t that a contradiction? No, because Jesus as God did not cease to live or exist when he died, anymore than any human ceases to exist when they die. What happens when a human dies is not the cessation of existence, or even the cessation of experience or consciousness, but the separation of the soul (the immaterial) from the body (the material). Again, death is not cessation, but separation. Since a human being is only considered fully “alive” when he is a fully enfleshed spirit (with the immaterial and material aspects in union), any human who has experienced the separation of the two is in the category of “dead.” And when Jesus died, the immaterial aspect of who he was was separated from his material aspect (his body). In other words, Jesus experienced human death. (As Sanders says, creaturely death is the only kind of death there is.)
That’s it. God experienced the separating of the material and immaterial aspects of human nature. In other words, God died.
And, as Wesley knew, that is something to sing about.
So let’s do it. See you on Friday.
Last night we tried to gather encouragement for praying in 2017 by looking at what the scriptures say about God and prayer. Here are the notes:
Question for 2017: How will we see God’s plan accomplished in our lives, in the lives of those around us, and in the world? What action will we take? Challenge: Let’s rely on prayer for all three of those things.
A common problem Christians have:
A common answer to this problem: “Prayer isn’t really about getting God to do things. He already knows what he’s going to do regardless of whether we ask him or not. Prayer is really about US. It helps us get our heads in the right place, and it makes sure we’re depending on God. Plus he just likes to hear from us. So PRAY!”
The problem with the common answer to the problem: The bible doesn’t speak about prayer this way. It doesn’t say that God will do whatever he wants regardless of whether we pray. And it doesn’t say that prayer is just for us. In fact…the bible seems to assume, and even teach explicitly, that our prayers matter, and that God acts in response to our prayers to do things, and that if we don’t pray, we won’t see answers to our prayers. See: James 4:1-3, James 5:16-18. Matt 7:7-11, Luke 18:1-8, 2 Kings 13:14-19.
The problem with other solutions: We can’t say that God doesn’t know the future (the bible’s clear he does); and we can’t say that God can’t or doesn’t work without our prayers (the bible clearly shows he can and does), so what can we say?
Part 2: One possible solution may be found in the Bible’s teaching about who God is, and the way he chooses to run the universe.
How does God run the universe? Is he solitary in heaven making decisions with no discussion?
Answer: When Jesus came, and the Holy Spirit was sent down, we learned new things about who God is and the way He is God. We learned that within the life of the one true God there are three persons—Father, Son and Spirit. When letting us know this truth about himself, God opened up all kinds of new possibilities for us to understand who He is and how we relate to him.
John 11:41-42, 12:27-29; 17:1 – Jesus’ prayer shows us that in God there is relation in God. There’s a constant running dialogue between Father and Son
Luke 22:31-32 – Jesus’ prayer shows us that in God there is relating, there is relationship. There’s a pattern we can see here: The Son asks and the Father grants. (see also Psalm 2, John 12:27-28)
Luke 11:1-2 – We’re invited into the conversation. And, we’re invited to take up the Son’s place in the conversation. We’re invited into the Sonship of Jesus.
Summing Up: God the son has always been talking with God the Father. As the human, the man Jesus, He became the link between our human asking and His own asking as the Son. So prayer works because God has always been talking. There has always been conversation between Father Son and Spirit. And maybe we see in the life of Jesus that there has always been requests from the Son to the Father. Maybe we can say that prayer is in the very being of God. When we pray, we enter the praying of God the Son. (As Fred Sanders says: “Christians are people who talk to God like they’re Jesus.”)
3. …All this explains why we pray the way we do.
In the Name of Jesus: Ephesians 5:20, John 15:16; Praying in the Spirit: Ephesians 6:18
The Trinity and Prayer: John 14:13-14, 16:23-24
…So, we pray in the Spirit, in the Name of the Son, to the Father.
Three Takeaways from all this:
This study, along with the other like it, was originally inspired by my reading of Fred Sanders’ book, The Deep things of God: How the Trinity Changes Everything, and this quote from Andrew Murray. That quote rocked me, and sent me looking for the scriptures to back up what Murray said. And I found them. I had never really heard theses things put together like this before, and I felt that it solved some issues some people had with theology and prayer. Hope the scriptures and the thoughts do the same for you!
In his excellent book on the Trinity (which I’ve referenced here several times) Fred Sanders gives this memorable example from his childhood to illustrate how much those of us who are born again actually do know about the Trinity, even if we just need to have it pointed out to us…
Anybody who has encountered God in Christ through the Holy Spirit has come to know the Trinity. But not everybody in this position knows that they know the Trinity. When they move to that next level of knowing that they know the Trinity, a bright light shines on everything they knew before. The situation is like a vivid learning experience I had as a child.
I was standing on the front lawn of my great-grandmother’s farm watching clouds pass in front of the moon. It was early evening, the sun had just gone down, the moon was already very bright, and the clouds were blowing quickly across the face of the moon. It was very beautiful, and I was standing on the front lawn, just looking at it.
My Uncle Dan came out and asked, “What are you looking at?”
I said, “I’m watching the clouds go by the moon.”
He asked, “What does that make you think about?
I replied, “Well, really I’m waiting to see if any of the clouds will go behind the moon. So far they’ve all gone in front of it.”
Uncle Dan stood there with me watching clouds, and after a while he asked, “Where is the moon?”
“It’s in outer space.”
Some more time went by. “And where are the clouds?”
“Oh… right,” it dawned on me. “I’m going to stand here a long time before I see a cloud going behind the moon. In fact, it’s not going to happen.”
What I always come back to when I think about that story is the question, Did I know that clouds are closer than the moon, or did I not know that? I had in my mind all the information I needed to draw the right conclusion, but I had never put it together. It was a situation in which I didn’t know that I knew it. And that put me in an awkward position, and made it very likely that I would say foolish things and even waste my time waiting for something that was never going to happen.
If you trust Jesus to be your salvation, you already know the Trinity. But it’s a great benefit to know that you know the Trinity. It’s a great benefit to know that you’re a Christian because you’ve received a Spirit of adoption from the Father, a Spirit that makes you call God “Abba, Father.” The Trinity is lurking in the gospel, just as it is lurking in the life of every believer. This Trinitarian reality is going on in our Christian lives whether we know that we know it or not.
Here’s a response to some common objections to our claim that Jesus is God:
Last post we saw that, though God is love in Himself, He is also the kind of God who wanted to do everything that was necessary for us to share in and experience this love. Seriously awesome truth. We conclude with these thoughts…
This Eternal Good news about Love
The implications of this are such good news.
…a materialism that makes love a meaningless chemical reaction, or
…an aimless set of opinions about some spiritual version of love, or
…just assuming love matters, Disney style…
…we encounter the message of Christ: love is real, love matters, and we can have it, forever. The love we feel for others can take on its highest possible significance. The earth is not a cold, dead place.
Our love can be gathered up into the eternal Love—into God himself, and become a part of the love that he is working all through the world.
And we have seen and testify
that the Father has sent his Son
to be the Savior of the world.
Whoever confesses that Jesus is the Son of God,
God dwells in him,
and he in God.
So we have come to know and to believe
the love that God has for us.
God is love,
and whoever dwells in love
dwells in God,
and God dwells in him.
(1 John 4:14-16)
Last post we offered a definition of love. Love is the eternal bond of unity and affection between Father, Son, and Holy Spirit. God is love—united in harmony forever. We saw that this means we must measure, and define, anything we want to call human “love” by this ultimate definition of what love is. We continue…
How do we get love?
If all this is true, how do we get love? The Bible’s storyline gives us our answer. This love that God is—this love that overflowed into the creation of our world and humanity as God’s special image-bearers, this love is the love we’re cut off from right now. Our sins, our turning our back on God who is love, our trusting things opposed to him to fulfill us—all this has separated us from this true, supreme love. But because God is love, and because he loves us, his love is still overflowing to us.
Remember that verse we looked at earlier from John’s letter? “In this,” John wrote, “the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.”13 Or, as he says in the next sentence, “In this is love, not that we loved God, but that he loved us and sent his son to be the propitiation for our sins.” That word “propitiation” means that Jesus took our sin, and paid the price of bearing God’s wrath in our place.
So we see that not only did Jesus reveal to us how God is love, but he also revealed how God loves us. He loves us by giving Jesus in our place to die and rise again for us.
Or you could say it like this: the Father loved us, and wasn’t satisfied with all humanity being separated from him for eternity through their sin and guilt, so he gave the Son to come take care of that separation. The Son loved us by coming and being “God with us,” and by dying the death we deserved and bearing the wrath of God we should have had to bear.
Or you could say it in a sentence: God loves us by overcoming the barrier between us and his love, so that we could enjoy him, the God who is love, forever. He wants us in the circle of his love. Always.
You might be thinking, “great, but that happened two thousand years ago. What does that do for me now? I need God’s love today!” That’s where the final piece of the puzzle comes in. After Jesus rose from the dead he sent the special carrier of God’s love to his followers—into their very beings! This was none other than the Holy Spirit himself. The God who is love moves into those who trust Christ. He comes in the person of his Spirit, and brings all his eternal, cosmic, personal love into the center of who they are.
The apostle Paul says it like this: “God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:5) This is the way to begin to experience the awesome love God has for us. Then, we love him back by knowing and enjoying this love, and
sending it back his way in total affection. (You could call this, “worship.”)
Which means that when we want to learn how to truly love each other, we have to start here. We say, “If I have now found the real love, wouldn’t the only loving thing be to help others find it too?”
And that’s the right thought! Real love is to help others connect with this eternal love. What else would love be, except to do the highest good for someone else? And what else could be the highest good for everyone, except to be livingly, eternally connected to their eternally loving God?
Can we say it now?
Anything that does not connect us to His love…is not love.
Let that digest slowly in you if you’ve never thought about it before.
There are so many arguments today about love. Aren’t there?
In the Bible, Christians possess a truth that offers a solid, eternal way forward: love connects people to the only true God, the only God who is love—the God revealed in the Bible. Jesus is the ultimate picture of him.
And what the Bible calls sin, well, those are the things God identifies as what cuts people off from him, distracts from him, or drives people in another direction. To help people down a road that will lead to separation from the ultimate love, cannot, in the end, be called loving.
Right?[If you want to download the entire booklet to read, without waiting for the posts, you can get it here.]
Last post we saw that the reason the Bible calls God love is that He is (what Christians have traditionally called) the Trinity. That is, He exists as one God who is an eternal union of three persons—Father, Son, and Holy Spirit. We continue…
So, what is love?
This leads us to be able to give a much needed definition. What is love? I mean, fundamentally, at the root of it—what is love?
Here is our answer: Love is the eternal bond of unity and affection between Father, Son, and Holy Spirit. God is love—united in harmony forever.
This not only tells us what love is, it tells us where love comes from, and what it’s doing in our universe at all, and what our human love is measured against, and why we just know, deep in our guts, that love is, like, the most important thing there is. It’s because love is at the center of what our universe is. We came from the overflow of this love.12 Any true love that we’ve ever experienced comes from, and finds its significance because of, this original love, the love of God.
What this means is that when we turn to examine our human love, we need to see that anything which goes by the name of “love” but is disconnected from, and unrelated to, this love, isn’t really love.
Because if this is what love is, how can anyone claim to have love but ignore this love? This is why Christians get all excited about telling people about Jesus—they realize that the most loving thing they could do is to talk about the love God displayed in Christ.[If you want to download the entire booklet to read, without waiting for the posts, you can get it here.]
Last post we saw that when we say “God is love” we must mean more than that he simply has nice feelings towards us, or that he is some benevolent force in the
universe, because the book where we find the idea to begin with is the Bible, and the Bible means something very different than those ideas when it says “God is love.” We continue…
What Jesus has to do with it.
With that realization, we can start beginning to understand what the rest of the Bible says about how God is love. The New Testament tells us that when Jesus showed up, lived among us, and began to teach, he wasn’t just another prophet calling people back to God; he was also revealing new dimensions about who God is. One of the most shocking things he revealed was this new understanding of (get ready for a college word) plurality in God. What does that mean?
Well, as you read the gospel accounts, you see that Jesus was always talking about his “Father,” and it’s very clear that when he said that he meant “God.” But then he also referred to himself as “the Son” in a very unique way that showed that he thought of himself as much more than just another “child of God.” You really get this when you read the account of Jesus’ life that John wrote. He’s always pointing out how different Jesus was when he spoke. Here’s just one quote among many:
“As the Father raises the dead and gives life to whom he will, so also the Son gives life to whom he will. The Father judges no one, but has given all judgment into the hand of the Son, that all may honor the Son as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.” (John 5:21-23)
Then there was the time Jesus said, “I and my Father are one.” That one almost got him killed on the spot. His enemies knew exactly what he was saying, and they accused him of blasphemy—of making himself God. (John 10:30-33)
So back to that word plurality. What Jesus was showing us with all of this “Father-Son-One” talk was that God is not simply a big ONE—a solitary, unitary mono-God.6 No, he has plurality in himself—specifically, Jesus shows us that God is Father and Son in perfect unity.
Maybe you’ve never thought about it like this before, but there’s just no other way to understand what Jesus was talking about, and who he was, without seeing what the first followers of Jesus saw. As they walked around with him, they came to this startling discovery: while they had long understood that there was only one God, they now realized they needed to include Jesus in their concept of God.
Amazingly, Jesus revealed that his relationship to his Father was one of intense personal love between the two of them. These statements Jesus made are very easy to miss, until you start noticing them, and seeing how frequently he spoke this way. “The Father loves the Son,” is a direct quote from Jesus, and he said things like this a lot.8 The night before he was crucified his disciples overheard him praying this to the Father: “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.” (John 17:24) In fact, earlier that same night, he said that he was going through with his arrest, his suffering, and his death on the cross, all so that the world would know that he loves the Father. (John 14:31)
Late in his life, Jesus revealed one more crucial thing about God’s nature when he spoke to his followers about another who he clearly equated with God, just like himself and his father. Jesus called him “The Helper, the Holy Spirit, whom the Father will send in my name.”11 The Holy Spirit, as Jesus teaches about him, shares all the same attributes of God, and exists in the same kind of total unity with the Son and Father that they share with each other. In other words, the three are one.
What we can see from all this is what Christians have traditionally named “The Trinity.” This is the name for the idea in the Bible that God is Father, Son, and Holy Spirit, loving each other in an eternal bond of perfect unity.
This is a big enough, world-shaking-enough truth to say it again from another angle. There is only one true God, and the only God that exists is Father, Son, and Spirit loving each other.
This is the way God is God.
And this is how God is love.
God is not love because he has good feelings towards us, or smiles when he sees us coming his way, or wants to date us, or approves of us just the way we are. All of those ideas might be nice from a fellow human, but they fall far short of what John meant all those years ago when he wrote “God is love.” They’re small and weak compared to what Jesus revealed about himself, the Father, and the Spirit as God.
No, God is love because he exists forever in a bond of love so strong, that the Three bonded by that love are totally and fully One.
No other god people believe in shares this characteristic—this three-in-oneness—so this sets the God of the Bible completely apart from any other contenders. He’s totally unique. And since this is the only way that God could be love, by existing as God in this bond of love, then we can see that no other god who’s ever been promoted can truly be called “Love.” Unless you’re the Trinity, you’re not love.
[If you want to download the entire booklet to read, without waiting for the next posts, you can get it here.]