Jesus in Holy Quran as word of God and Spirit of God

Jesus as word of God in holy Quran

The Quran has cited Jesus as "The Word "(Kalimah). This is a title given to him for a special reason, unique to him only.

The two verses in the Quran referring to Jesus as Word are as follows:

"The angels said, "O Maryam (Mary)! God is giving you glad tidings of a WORD from Him, his name will be Masih, I`sa (Jesus) alayhis salam, Son of Maryam (Mary), Honoured in this world and in the hereafter and amongst the rank of those who are close to God." ( Holy Quran 3:45.)

"O People of the Book! Do not commit any excesses in your religion, and say naught of Allah but the truth. Surely Masih, I`sa (Jesus) , Son of Maryam (Mary) is the prophet of Allah and His WORD which He has bestowed upon Maryam (Mary) and a spirit proceeding from Him." 
( Holy Quran 4:171)


The word Kalimah literally carries many meanings associated with word; speech, address; utterance, remark, saying; aphorism, maxim; brief announcement, a few introductory words; short treatise; importance, weight, influence, authority, ascendancy and powerful position.

the most common definition of Kalimah is word and that this is the denotation upheld by the majority of the scholars, as it is more close to its literal meaning. Also many verses of the Quran explain one another, this is one of the tools and methods of the exegetes - explaining one part of the Quran, by using another part of it; i.e. some verses expound upon a subject only touched upon in other verses. This calls for a depth of knowledge concerning all the Quranic verses related to a certain topic or issue, before the step of explaining or deriving any kind of ruling, can be undertaken. It is upon the basis of this principle, that great exegetes like Imam Qatadah. have equated some other verses to the verse, in order to explain the meaning of Kalimah. It is by comparing and matching the text of the Quran that the definition for the word Kalimah has been arrived at, and concluded to be the word 'Kun'. This is from God when He ordered Jesus to BE, as the word Kun means Be.

This exegesis (tafsir) is supported by the following two verses :

"She said, "O my Lord! How shall I have a son when no man has \ever touched me?" He replied, "Even so God creates what He wills, when He decrees a plan He says to it "BE" and it is." ( Holy Quran 3:47.)

"The similitude of Jesus before God, is that of Adam, He created him from dust and then said to him "BE" so he was."( Holy Quran 3:59 )

These verses clearly indicate that the birth of Jesus was an extraordinary, miraculous event. It is the word "BE" mentioned in these two verses with which Jesus was created and it is this "BE" referred to as Kalimah i.e. WORD.

This exegesis is the most common and based upon one of the strongest sources. It is for this reason that concerning this verse, many commentators give this explanation only and give no further interpretations.

Another view is that kalimah is not a noun or Jesus' title, but an adjective describing his special relationship with words for two reasons. Firstly, Jesus used to bring the dead back to life and cure the leper by using certain words. Thus, he is given the attribute of kalimah (word). Secondly, it is because Jesus spoke and uttered words at an age when it is normally impossible to do so, that he was awarded the attribute 'word'.


Jesus as spirit of God in holy Quran
 

to understand what is the spirit of god read the following from holy Quran


And (remember) her(Mary) who guarded her chastity: We breathed into her of Our Spirit and We made her and her son a Sign for all peoples ( Holy Quran 21:91)



"O People of the Book! Do not commit excesses in your religion, nor say of Allah, but the truth. Masih, I`sa (Jesus) Son of Maryam (Mary) is no more than a Messenger of Allah and His Word and a Ruh ( Spirit) proceeding from Him."
( Quran :4/171).
keeping above two verses in mind ,few christian assert that holy Quran clearly indicates that jesus was a god, describing the reasons.

1) born without father
2) born directly from spirit of god
3) born with the title " word of god'

i would now explain the first two as number 3 word of god is explaine in my previous mail.

to explain the nature of spirit of god and divinity of jesus ,read the following

(Holy Quran,chapter 15,verses 26-30)

26 We created man from sounding clay from mud molded into shape;
27 And the Jinn race We had created before from the fire of a scorching wind.
28 Behold! thy Lord said to the angels: "I am about to create man from sounding clay from mud molded into shape;
29 "When I have fashioned him (in due proportion) and breathed into him of My spirit fall ye down in obeisance unto him."
30 So the angels prostrated themselves all of them together:

now it is clear that the same spirit of god is essential part of adam thus as essential part of all human kind.
the above mentioned verses cleary reveal the following.
1) Adam was created by god directly.it means he was born without father and mother.
2) created with spirit of god
3) he was created by the word of god ( see my other mail )
4) god ordered angels to prostrate before him . now this is very unique because prostrating is a sign of obedience which god only allow his creation to show for him.


the above mentioned qualities of Adam put him as a strong contender for son of god as compare to Jesus.


regards

trinity in the light of science

this article is taken from here

Biblical Arguments Against the Trinity

Making Sense of the Bible Without Believing in Trinitariansm

Jun 20, 2009 Jenny Evans

Scutum Fidei - A Diagram Representing the Trinity - Wikimedia Commons

Most Christians believe in the Trinity, the concept of "three in one" Godhood. But some concepts in the Bible suggest that Trinitarianism cannot provide all the answers.

The word "Trinity" does not appear in the Bible, but was defined in the first Nicene Council of 325 A.D. to reconcile Biblical teachings that there is one God with other Biblical references to a distinct Father, Son, and Holy Spirit. But the Bible poses issues that may not be fully answered or addressed by the doctrine of the Trinity.

Orthodox Definition of the Trinity - the Athanasian Creed

The orthodox definition of the Trinity comes from a 4th century document known as the Athanasian Creed. Its authorship is not certain, but the creed was the result of decades of intense theological debate on the subject of the Godhead. The Athanasian Creed comprises three main points:

1. The Father is God, the Son is God, and the Holy Spirit is God. All three are the infinite substance which is God.
2. However, the Father is not the Son, the Son is not the Holy Ghost, and the Holy Spirit is not the Father. They are three distinct beings, each with their own roles.
3. There is no subordination within the Trinity. All three parts are co-eternal and co-equal.

To better understand the doctrine of the Trinity, see the Scutum Fidei (Holy Shield) diagrams below. Click on each image to see it larger.

Jesus Christ's Resurrected Body and the Trinity

Some issues, like Christ's bodily resurrection, are not quite settled by Trinitarianism. The tomb was empty at Jesus' resurrection, after which He approached His disciples in Luke 24:36-43, saying "Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have."
He then ate fish before them to prove that he was truly resurrected in body as well as in spirit. Philippians 3:20-21 also speaks of Christ's "glorious body."
According to the Scutum Fidei diagram, the fact that the Son has a body has no bearing on the person of the Father and the Holy Spirit. However, it does follow that if the Son has a body, the essence of God also has a body. But most Christian denominations actually believe that God is an infinite, non-corporeal essence.

Subordination Within the Trinity

Orthodox Trinitarianism asserts that the Father, Son, and Holy Spirit are also co-equals, but plenty of Bible verses show subordination among them:

Read on 

Do Mormons Believe in the Bible?

The LDS scriptural canon includes both the Book of Mormon and the Bible. How do Mormons explain this relationship, and what are their beliefs about the Bible?

• Jesus Christ calls the Father "my father" (Luke 22:2) and the Father calls Jesus Christ "my beloved Son" (Mark 1:11). The father-son relationship is not based on equality.
• Jesus Christ submitted to the will of the Father (Matt 26:39.) The fact that Christ prays to the the Father at all signifies an unequal relationship.
• The Father "sent" the son to the world (1 John 4:10.)
• The Holy Spirit is sent by the Father and the Son (John 14:26, John 15:26.)

Jesus Christ as the Son of God

Trinitarianism states that even though the Father and Son are distinct persons, God and the Son are the same divine being. But in John 11:4 Jesus Christ calls himself "the Son of God," not just the son of the Father. Christ's disciples after His death also preached that "Jesus is the Christ, the Son of God" (John 20:31; see also Acts 9:20, 2 Corinthians 1:19.)
In many places in the New Testament, the Son is also said to sit at the "right hand of God," not just at the right hand of the Father (Acts 7:55-56, Mark 16:19, Acts 2:33, Romans 8:34.)

Reconciling John 17:22 with the Concept of a Holy Trinity

Perhaps the hardest Biblical verse to reconcile with the Trinity is John 17:22, which reads "that they may be one, even as we are one." Christ is praying for the faithful believers to be one with each other in the same sense that the Father and the Son are one. In keeping with the Trinity, this would have to mean that Christ is praying for all believers to become one entity or being.
These issues show that there may be more to the relationship of the members of the Godhead than the Trinity can answer. Most Christians accept the Trinity as doctrine, but many churches such as the Church of Jesus Christ of Latter-day Saints (Mormons), Jehovah's Witnesses, Christian Scientists, Christian Unitarians, the Unification Church, and others have developed alternate explanations about the identity of God.
Source:
The Holy Bible, King James Version. Salt Lake City: Intellectual Reserve, 1979.

© 2009 Jenny Evans

Christianity Round up-from Monotheism to trinity

What Was It All About? - How Did It Change Christianity?
Read what the Catholic Church Says About Itself

The year was 325 A.D. according to the Roman calendar. A council was convened by order of Constantine, the Roman emperor. He had been a leader in the cult known as Sol Invictus (Invincible Sun) and now wanted to unite the Christian sects in the empire under his existing church; the Universal Church of Rome. Many changes to the religion of Christianity were about to take place at that council, including:

Formulation for wording concerning the Trinity based on Anthanias (description of the formulation is mentioned below)
Changing Verses of Bible
Eliminating certain verses and books from the Bible
Declaring Arian's "unitarian" (belief in the Unity of God) as heresy
Changing the day of worship from Saturday to Sunday
Changing the date of Jesus' birthday to December 25th
Introduction of Easter (pagan worship called "Feast of Ishtar")
Church of Roman "officially" became the "Universal Church of the Holy Roman Empire" (the word 'Catholic' means 'universal'
The Roman Catholic Church took on a new face.

What follows is a quote from the Roman Catholic Church. It is their explanation behind the many changes occurring during the Nicaea Council.



[Begin Quote]

Council of Nicaea, First Ecumenical Council - 325 A.D. (Christian Era)

The Nicene Council is considered by all as the first Ecumenical Council of the Church (Roman Catholic Church). It was occasioned by the Arian heresy which in effect denied the divinity of Jesus Christ. The major product of this council was the Creed, the "Nicene Creed"; but it also addressed the date of Easter, and the place of the Patriarch of Alexandria.



Occasion For The Council

The Arian heresy had infected parts of the Church all the way from Alexandria through Palestine, Syria, Asia minor to Greece. It was bad enough that it vitiated the very heart of Christian doctrine from within, but there was also danger that it would weaken the Empire itself, and so Constantine, who was trying hard to consolidate the Empire, took an active part in trying to solve the matter. He called for a council of bishops of the Church. At first it appeared that he had in mind only the Eastern bishops since he first designated Ancyra in Galatia (Ankara in Turkey) as a place for the bishops to assemble. Arianism had particularly divided the Church there. But this would make it difficult for himself to attend, and besides it might be good for other bishops to attend, those not necessarily involved in the controversy. Hence Nicaea in Bithynia was finally selected; it was close to the sea making it easier for more bishops to attend, he had there a large palace compound, both to house the bishops and with a great hall in which they could assemble, and he could keep an eye on them from nearby Nicomedia.

Constantine himself was strongly influenced by certain Arian bishops, particularly by Bishop Eusebius of the capitol city of Nicomedia, and if he did not actually have Arian leanings himself, he had been informed by them that a council of the Church would show that the teaching of Arius was correct. It would be to Constantine's credit that when the bishops in council voted the opposite way, condemned Arianism and overwhelmingly affirmed the traditional doctrine, that he got behind them 100% and promulgated their decisions.



The Council Called

He announced the council (a command-performance for important bishops) by the imperial post, heretofore reserved for civil administration and urgent military matters. Of course the bishops wanted to settle matters too; the heresy and schism were tearing the Church apart, but Constantine's calling for a general council and the manner in which the council was conducted shows us to what great extent there was almost a union between church and state. Constantine put the imperial transportation system at the disposal of the bishops. This meant they could travel on his boats free, that they could go by cart or wagon, horse, whatever means the Empire had to offer, all under the protection of the Roman army (travel was not only difficult, but brigands made it dangerous). Constantine housed the bishops, fed them and provided his own palace as a place to meet.

The Council Assembled 300 bishops were present (Ambrose of Milan and Hilary of Poitier report 318, but this may be a symbolic number representing the 318 servants of Abraham, Gen 14:14) most of them from the East. Not a few of the bishops attending were maimed or their predecessors had been killed by the very soldiery which now guarded them; they winced as they paraded into the council chamber, the soldiers with their swords and shining armor now forming an honor guard on either side of their procession. There is no doubt but what the bishops had every freedom of discussion and vote (at this council at least) because that was the rule of the Roman senate after which a council is patterned, and yet to these bishops at least so shortly out of persecution, the soldiers who stood guard inside the chamber, both to assure good order and prevent any intrusion from outside, must have been a symbol of imperial power and influence, formerly unleashed against them.

Constantine himself opened the council with an impassioned plea for unity and peace, and his good friend Bishop Eusebius of Caesarea (a suspected Arian or at least an Arian sympathizer) gave the opening address. According to the pattern of the Roman senate the council was actually presided over by another good friend of Constantine, Hosius, bishop of Cordoba, Spain, who had presided over a local council in Elvia, Spain, some 30 years before. Hosius was assisted by the delegates from Pope Sylvester, the simple priests, Vitus and Vicentius, all in true senatorial style. The history at the time does not explain why the delegates of the Bishop of Rome held such a prominent place in the Council. Catholics like to stress that it was because the pope has some position of authority or leadership over the other bishops. Others maintain it was because Rome was the seat of the civil government (but it had just been moved from there to Constantinople). Anyway this pattern would be followed at many succeeding councils.



The Nicene Creed

The big thing which happened was the Nicene Creed, but in this way:

Most held out at first for a Scriptural language and expression to make clear against the Arians what the catholic doctrine had been, but as the discussions progressed it became evident that there was no Scriptural vocabulary which would correctly express the orthodox teaching. They lighted on a philosophical term, homoosios (same substance as) to express what they meant and what had always been the catholic teaching, but there was still needed a formula to summarize and convey their meaning. Of all bishops, Eusebius of Caesarea, who had been clobbered by the synod at Antioch the year before, produced a creed he used in his church. As far as it went, it was acceptable to the rest of the bishops, but they made additions in order to make it very clear that Arius' position was not what they espoused. This creed would be further amended by the First Council of Constantinople, and hence is technically known as the "Nicene-Constantinopolitan Creed", but maybe it should be known as the Caesarean-Nicene-Constantinopolitan Creed.

Here it is beneficial to explain something councils do, almost as a byproduct. Primarily a council's purpose, at least a dogmatic council, is to proclaim with unmistakable clarity a doctrine already a part of the teaching of the Church. But at Nicaea there were not a few bishops, well-intentioned and open to the Spirit, who actually would have been hard pressed themselves to give a clear explanation of the relationship of the Son to the Father. But because they had humility and good will they learned from the discussions of the Council, at the same time that they were a part of the council process. Hence a council can also teach bishops. All of the bishops present signed the Creed, except two, Secundus of Ptolemais and Theonas of Marmarica. Constantine banished them along with Arius (whom he later recalled).



Date of Easter

Among other things they also settled (they thought) was the date of Easter. While most celebrated Easter on a Sunday to commemorate the resurrection, there were a few who celebrated on weekdays (even Good Friday) according to a Jewish reckoning (the Quartodeciman controversy addressed by Pope Victor, 189-198), and those who did observe Sunday did not all observe on the same Sunday. Constantine wanted, as did most bishops, a universal observance. To this very day it is disputed what the council fathers meant by their decision, and Easter is still observed variously, but the points of their decree supposed by most are: 1) Easter should be celebrated on the same day by all (a point all agree was contained in the decree); 2) Jewish custom was not the criterion to be followed (a point which is not cited by the Greeks, but strongly mentioned both in the writings which preceded the council and in Eusebius' report of it); and 3) that the practice of Rome and Alexandria (then West and Egypt) should remain in force, namely the Sunday after the first full moon of the vernal equinox (the Creeks do not cite the first half of this point, only the second). But even Alexandria and Rome did not agree for a long time, due to calculations (miscalculations) as to the date of the vernal equinox. Rome celebrated the equinox on March 18, and Alexandria on March 23. Since this is something scientific, that is, half way between the shortest and the longest day of the year, it could be and was eventually solved by the devising of various cycles, so that a fixed day in the lunar calendar (14th of Nisan) would occur according to a predetermined pattern in the Julian calendar. Today Greeks and other Orthodox maintain that the Roman date of Easter is wrong, saying that the Nicene Council stipulated that the Resurrection must always be celebrated after the Jewish Passover.

Now it must be remembered that only incomplete records of canons and decrees exist from the Council at Nicaea. What we actually have is the Creed, the disciplinary action against the Arians, 20 disciplinary canons, a letter to the Alexandrian church, and a list of the bishops present (a list which varies from language to language).

The rest of the canons (if authentic at all) have been garnered from other sources, including Arabic writings. In thus citing Nicaea about Easter coming after the Jewish Passover, the Greeks must have sources which are not commonly known, and stronger sources than the west is aware. For example, Eusebius of Caesarea writing just after the Council quotes from the letter of Emperor Constantine to all who were not present at the Council,

". . .relative to the sacred festival of Easter. . . it was declared to be particularly unworthy for this holiest of all festivals to follow the custom of the Jews. We ought not therefore, to have anything in common with the Jews. We desire to separate ourselves from the detestable company of the Jews for it is surely shameful for us to hear the Jews boast that without their direction we could not keep this feast. In their blindness, they frequently celebrate two Passovers in the same year. . . How then could we follow these Jews. . . for to celebrate the Passover twice in one year is totally inadmissible ."



Alexandrian Patriarchate

Another important question (Canon 6) the council took up was the position of the ancient sees of Alexandria because there were problems of jurisdiction down there due to the Melitian schism. The Council's purpose was to bring order to the Church in Alexandria, but in so doing they gave evidence to something which was developing in the Church, namely, listing the metropolitan centers of Christianity and putting them in order of their importance. Not a few have seen this as a sort of ambitious clamoring on the part of some sees to "lord it over" less important places. Perhaps there was some of this (later there certainly was), but it would seem that the intention of Nicaea was merely to establish order and place responsibility of keeping order and orthodoxy on strong and capable centers of Christian teaching. In brief, the council stated that Alexandria had under its jurisdiction the whole of Egypt, Libya, and Pentopolis. But in solving this problem with regard to Alexandria, almost as a byproduct and as if it went without saying, they mentioned that Alexandria was second only to Rome which had similar rights in the West. It mentions Antioch being in the third place but does not define its territory.

They remind all, however (Canon 7) of the importance of the See of Jerusalem but still left it under the jurisdiction of Caesarea. (Remember Jerusalem had been destroyed in the year 70 by Titus and it took a while for Christians there to make a come-back.) Of course there was no Constantinople yet. We speak nowadays of the "Patriarchates" of Rome, Alexandria, Antioch, Jerusalem, as being established or recognized by the Council of Nicaea, but it is important to stress that at this juncture Nicaea doesn't use this term at all. It does use the term "Metropolitan", but mostly it just refers to the "Bishop of Alexandria", or the "Bishop of Rome" etc. (Canon VI). Of the remaining canons, all interesting, none really apply to the question of East-West relations or the church-state problem we are addressing. Constantine himself (who apparently had attended many sessions, though neither he nor the Roman presidents voted) brought the council to a close with another talk on unity but in it he calls himself a " fellow bishop", showing how closely he associated himself with the work of the Church.

[end quote]

Son Of Who?( concept of Trinity)

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Articles SectionComparative Religion Son Of Who?( concept of Trinity) Son Of Who? By - Yusuf Estes Does the belief in Jesus, peace be upon him, as a ‘son of God’ really make sense? What exactly does 'son of God' mean? Can true salvation from God, be the punishment of someone else who is innocent from any of these crimes, to be punished as though he were guilty? Does God need someone to suffer severe punishment, even though they are trying, day after day. Did Jesus, peace be upon him, tell the people to take him as a god, or to worship him? Let us find the answer to these and other important questions about the nature of Jesus of Christianity and Islam. "Look to the Books" To begin, let us do a sample comparison of the teachings of the Holy Books of Almighty God. QURAN OF ISLAM "Say: Oh my servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins, for he is Oft-Forgiving, Most Merciful". [Noble Quran 39:53] "If anyone does evil or wrongs his own soul but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful". [Noble Quran 4:110] "O you people! Adore your Guardian lord, who created you and those who came before you that you may become righteous". [Noble Quran 2:21] "You will not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written faith in their hearts and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which rivers flow, to well therein (forever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity". [Noble Quran 58:22]. New Testament of BIBLE "Why do you call me good? answered Jesus, No-one is good but God alone!"[Mark 6:10]. "Do not think that I came to abolish the Law or the Prophets; I have not come to abolish them, but rather to fulfill them. I tell you the truth, until Heaven and earth disappear, not the smallest letter, not the least stroke of the pen; will by any means disappear from the Law until all things are accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the Kingdom of Heaven. But whoever keeps the commandments and teaches others to do the same will be called great in the Kingdom of Heaven."[Matthew 5:17]. "Not everyone who says to me, Lord, Lord will enter the kingdom of heaven, but only he who does the Will of the Father who is in Heaven. Many will say to me on the day, Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles? Then I will tell them plainly, I never knew you. Away from me, you evildoers!"[Matthew 7:21]. Some leaders claimed, “This probably refers to the Mormons or somebody else. Don’t worry about it.” "Gabriel says Jesus will be “called the son of God” and he would be “given the Throne of David” to “rule the House of Jacob forever.”"[Mark 1:35] "Enos was the son of Seth, and Seth was the son of Adam, and Adam was the son of God."[Luke 3:36] Note: Adam, not Jesus, is listed in this genealogy of Jesus as the son of God, not Jesus. Later on, the priests are asking Jesus, peace be upon him, if he claims to be the son of God. He tells them in fact, it is they who are making this claim. "You say that I am." Gospel of John contains the greatest number of references to "son of God" Jesus, speaking in the third person talked about the "Son of God" in [John 3:17 - John 5:24 - John 11:4 - John 11:27]. Martha, one of the followers, calls Jesus, peace be upon him, “The Messiah, the Son of God” "The Messiah, the Son of God."[John 20:31]. But no verse makes the exact statement "Jesus is the Son of God and as such he is divine or God." QURAN "O People of the Book! Commit no excesses in your religion: nor say of Allah anything but the truth. Christ Jesus, the son of Mary was (no more than) a Messenger of Allah, and His Word, which He bestowed on Mary, and a Spirit proceeding from Him: so believe in Allah and His Messengers. Say not "Trinity": desist: It will be better for you: For Allah is One God: Glory be to Him: (Far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs". [Noble Quran 4:171] Notice in the Bible, the frequent link between the position of Jesus, peace be upon him, as the Messiah and the ‘son-ship.’ The term ‘son of god’ can not, in itself, be considered enough to declare anything unique about Jesus, peace be upon him, as this term is used for many people throughout the Old and the New Testament. See above: [Luke 3:38] Also, in [Isaiah 62:8]refers to the entire house of Israel as being, ‘Sons of God’. Paul tells us about those who are led by the spirit: "because those who are led by the Spirit of God are sons of God."[Romans 8:14] The word "Messiah" is one that more particularly seems to represent the station of the person predicted to appear and lead the people to the victory over this world. Oxford Companion of the Bible states Jews prior to Jesus, peace be upon him, hoped for a prophesied ruler, reigning with everlasting justice, peace and security for the "Sons of Israel". BIBLE "A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. The spirit of the Lord will be on him - the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of Knowledge and of the fear of the Lord - and he will delight in the fear of the Lord". [Isaiah 11:1-5] "The days are coming, declares the Lord, When I will fulfill the gracious promise I made to the house of Israel and to the house of Judah. In those days and at that time I will make a righteous Branch sprout from David’s line; he will do what is just and right in the land. In those days Judah will be saved and Jerusalem will live in safety. This is the name by which it will be called: The Lord Our Righteousness. For this is what the Lord says: David will never fail to have a man to sit on the throne of the house of Israel, nor will the priests, who are Levites, ever fail to have a man to stand before me continually to offer burnt offerings, to burn grain offering and to present sacrifices". [Jeremiah 33:14-20] "My servant David will be king over them, and they will all have one shepherd. They will follow my laws and be careful to keep my decrees. The will live in the land I gave to my servant Jacob, the land where your fathers lived. They and their children and their children’s children will live there forever, and David my servant will be their prince forever. I will make a covenant of peace with them, it will be an everlasting covenant. I will establish them and increase their numbers and I will put my sanctuary among them forever. My dwelling place will be with them; I will be their God, and they will be my people. Then the nations will know that I the Lord make Israel holy, when my sanctuary is among them forever". [Ezekiel 37:24-28] "The scepter will not depart from Judah, nor the rules staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his". [Genesis 49:10] "I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the sons of Sheth. Edom will be conquered; Seir, his enemy, will conquered, but Israel will grow strong. A ruler will come out of Jacob and destroy the survivors of the city". [Numbers 24:17] God Incarnate? NOT HERE BIBLE Nathan the prophet (son of Solomon) said: "The Lord declares to you that the Lord Himself will establish a house for you: When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father and he will be my son". (New Testament book of Hebrews stops here) Samuel continues: "When he does wrong, I will punish him with the rod of men, with floggings inflicted by men. But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you." [2 Samuel 7:12-15] "You are my Son; today I have begotten you."[Hebrews 1:5] Does this support the case the doctrine that Jesus, peace be upon him, is the "begotten Son of God?" Old Testament BIBLE David is stating what God has proclaimed regarding David’s relationship to God "I will proclaim the decree of the Lord: he said to me, you are my Son; this day have I begotten you."[Psalms 2:7] Note: The New International Version says the verse could be translated either as "become your Father" or as "begotten you" into English or Greek. New Testament BIBLE "He will be called the Son of God."[Mark 1:35] Note: This does not state he "is" the son, but rather, he will be "called" the son of God. Or was he the "one anointed to preach Good News to the poor." prophesied by Isaiah, and the Messiah proclaimed by Gabriel, the followers of Jesus, peace be upon him, Jesus, himself and the remained of the New Testament, he evidently would not be God. New Testament BIBLE "I tell you the truth", Jesus answered, "before Abraham was, I am!"[John 8:58] "I am" is the term used to identify God to Moses, peace be upon him. New Testament BIBLE " For God so loved the world that He gave his only begotten son, that whoever believed in him should not perish but have everlasting life". [John 3:16] This does not actually define Jesus, peace be upon him, as God, or as the Messiah or as a Prophet. Note: This verse was actually modified by Jerome in the 4th century. ARIUS (Early history of the Church) a popular leader from Alexandria, Egypt. He argued, Jesus, peace be upon him, was created and not ‘begotten.’ He was charged with heresy and his followers were horribly oppressed by the Church. After the matter was ‘decided’ and ‘confirmed’ by the Council of Nicea in 325 A.D. and in an effort to consolidate both beliefs, Jerome altered the original version of the Gospel of John 3:16 by changing the word ‘monogenes’ (unique) and substituted the word ‘ingenious’ meaning ‘only begotten.’ What other ‘interpretations’ did the early Church Fathers invent to satisfy their claims of the divinity of Jesus, peace be upon him? Good question. New Testament BIBLE "But if I do it, even though you do not believe me, believe the miracles that you may learn and understand that the Father is in me, and I in the Father". [John 10:38] "Don’t you know that I am in the Father and that the Father is in me? The words that I say to you are not my own. Rather, it is the Father, living in me who is doing this work". [John 14:10] But further reading in the very same chapter: "On that day you will realize that I am in my Father, and you are in me, and I am in you". [John 14:20] So how does he live in his disciples and how do they live in him? And if so, are they also, sons of God or Gods? Another good question. "But if anyone obeys his word, God’s love is truly made complete in him. This is how we know we are in Him. Whoever claims to live in Him must walk as Jesus did."[1st John 2:5-6] (This is an epistle [letter] written by another ‘John,’ not John the Gospel er nor John the Baptist) Note: This indicates, living ‘in God’ means, ‘Obeying God’ commandments and following the Way of Jesus, peace be upon him. Twice in the New Testament, Jesus, peace be upon him, tells his followers how to pray saying, "When you pray, say this..." And the words are very clear, God’s Will be done on earth as it is in Heaven. BIBLE "I have given them the glory that you gave me, that they may be one as we are one; I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me". [John 17:22-23] The word used throughout chapter 10 and 17, for unity or one was the same, ‘heis’ meaning the number one. There is another word ‘hen’ which means a unity of essence. However, ‘hen’ is nowhere to be found in these chapters. Note: Conclusion is this is a prayer from Jesus, peace be upon him, to God that all of his followers would have the same relationship that he (Jesus) had. Understanding the word ‘one’ meanings understanding the way in which it is being used. For example a man and a woman become ‘one’ when they marry; someone might say, ‘One hopes for success’ or ‘We are one in agreement.’ Jesus, peace be upon him, is supposed to have said, "If you have seen me, you have seen the Father." In the very part of the Bible we find the verse wherein Jesus, peace be upon him, tells his followers, if they accepted a little child, then they also accepted Jesus, peace be upon him. Naturally, he did not mean the child was God or that he was a child. Christians are taught early in life, by doing good deeds and service for others, they are in fact allowing others to see Jesus in them. Why do we hold so tight to doctrines, even after realizing the incorrectness and false teachings? Yet another good question The Bible clearly teaches that Jesus, peace be upon him, is a man, born of a woman without any father, strengthened by a Spirit from God (Gabriel), sent by God to teach the Children of Israel the true meaning of belief and proper actions (following the commandments) that God would accept from them and as such, their ‘road to salvation.’ One more time: BIBLE "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God at the beginning". [John 1:1] Jesus, peace be upon him, was the very "Word of God". QURAN "O People of the Book! Commit no excesses in your religion: nor say of Allah anything but the truth. Christ Jesus the son of Mary was (no more than) A Messenger of Allah, and His Word, which He bestowed on Mary, and a Spirit proceeding from Him; so believe in Allah and His Messengers. Say not ‘trinity’: desist". [Noble Quran 4:171]. It is difficult for us to admit that we have been deceived for so many years by some many people, some of them very near and dear to us. The truth is, ‘Someone has been lying to us’ - on purpose. It is also difficult to consider the consequences of loosing faith in the doctrine of the Church, out of fear of loosing faith in God altogether. But there is wonderful hope, Grace, Mercy and Salvation for those who come to the correct belief and obey the commandments. Wisdom or Word? Oxford Companion to the Bible The words “wisdom” and ‘word’ were synonymous (exactly the same words) in Jewish thought at the time of Jesus. Old Testament BIBLE "The lord brought me forth at the beginning of his work before his deeds of old; I was appointed from eternity, from the beginning before the world began. When there were no oceans, I was given birth, when there were no springs abounding with water; before the mountains were settled in place, before the hills, I was given birth, before he made the earth or its fields or any of the dust of the world. I was there when he set the heavens in place, when he marked out the horizon on the face of the deep, when he established the clouds above and fixed securely the fountains of the deep, when he gave the sea its boundary so the waters would not overstep his command, and when he marked out the foundations of the earth. Then I was the craftsman at his side". [Proverbs 8:22-30] "By Wisdom the Lord laid the earth’s foundations, by understanding he set the heavens in place; by his knowledge the deeps were divided, and the clouds let drop the dew". [Proverbs 3:19] APOCRYPHA (hidden books of the Bible) Wisdom I and Wisdom II Sirach (also called: “Ecclesiasticus”) written by Jesus ben Sira, a devout Jew of Jerusalem, 200 years before Christ. These texts were a part of the Bible until the time of the Calvinists and the Protestant Reformation (hence the word - protest). Scrolls found at Wadi Qumran and Masada confirm these were always a part of the ancient version of the Bible, but obviously not something Protestants wanted anything to do with. Wisdom states: "Wisdom praises herself, and tells of her glory in the midst of her people. In the assembly of the Most High she opens her mouth, and in the presence of his hosts she tells of her glory: ‘I came forth from the mouth of the Most High and covered the earth like a mist. I dwelt in the highest heavens, and my throne was in a pillar of a cloud. Alone I compassed the vault of heaven and traversed the depths of the abyss. Over waves of the sea, over all the earth, and over every people and nation I have held sway. Among all these I sought a resting place; in whose territory should I abide? Then the Creator of all things gave me a command, and my Creator chose the place for my tent. He said, ‘Make your dwelling in Jacob, and in Israel, receive your inheritance.’ Before the ages, in the beginning he created me, and for all the ages I shall not cease to be. In the holy tent I ministered before him, and so I was established in Zion. Thus in the beloved city he gave me a resting place, and in Jerusalem was my domain. I took root in an honored people, in the portion of the Lord his heritage". [Sirach 24:1-12]. "For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing evil gains entrance into her. For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of His goodness. Although she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets". [Wisdom of Solomon 7:25-27] Did the beginning of the Gospel of John indicate John believed the Spirit was sent by God to Jesus, peace be upon him, that it was the Spirit of Wisdom, Spirit of Prophecy, sent to all the prophets, with the same commandments and wisdom? Could the Spirit of Wisdom be with God since creation? Or perhaps the Spirit was the ‘Word of God’ that was uttered or breathed by God in the Beginning and then continued along with God in the rest of Creation? BIBLE APOCRAPHA "For wisdom, the Fashioner of all things, taught me." [Wisdom of Solomon 7:22] Could the Spirit of Wisdom be the Holy Spirit that spoke to Mary about having her baby? And the same Holy Spirit that descending upon him at this baptism? BIBLE "Then John gave this testimony: ‘I saw the Spirit come down from heaven as a dove and remain on him. I would not have known him, except that the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit’". [John 1:32] All of this confirms without doubt the writers of the Old Testament and the New Testament were definitely on the lookout for a “Messiah” or “chosen leader of the way to salvation in this life and the next life.” The word in Hebrew for the ‘chosen one’ or ‘anointed one’ or ‘appointed one’ is ‘Messiah.’ The word in Koine Greek for ‘Messiah’ is ‘Christos’ (became ‘Christ’). The word in Arabic for it is “Meshiha” Did Jesus, peace be upon him, ask people to pray to him, or to pray with him, to the God who sent him? Did Jesus, peace be upon him, claim to be God? Can the term "son of God" in English really present the meaning intended by the writers of the Bible? Now let us compare with compassion and wisdom in our hearts. Which of the two concepts make the most sense between Islam and Christianity when it comes to the subject of Jesus, peace be upon him? Let us compare the two and see what our wisdom and common sense tell us: According to the teachings of Islam in the Quran and the words of the last prophet, Muhammad, peace be upon him, Jesus, the son of Mary, was predicted, he came to earth as a baby with a mother but no father, he did amazing miracles by the permission of Allah, including even bringing a dead man back to life; he did demonstrate for his followers the very best of behavior and obedience to the commandments of God. And according to the Bible he personally prayed and ask God Almighty to save him from the fate of going to the cross. The Bible indicates Jesus prayers at Gethsemane went unanswered, even though he stayed up through the night crying and asking God, "Let this cup pass from me, even so, Your will be done." Yet, according to Quran, Almighty God did answer his prayers. He did not go to the cross, but rather the likeness of him was put on another person who did go to the cross and Almighty God, caused Jesus, peace be upon him, to be saved, protected and he is with God and will return in the Last Days to lead the true believers to victory over the evil ones. Some have even speculated the one on the cross was the very one (Judas Thomas Iscariot) who sold out Jesus and his followers for thirty pieces of sliver. http://www.bibleislam.com/son_of_who.php Send this Page