John Mark Hicks Our Triune God-The Wonder of the Story

Our Triune God: The Wonder of the Story (SBD 8)


Jesus said that if you say that He was God or A god you are a blasphemer.

1Tim. 2:5 For there is ONE GOD
        and one mediator between God and men,
        the MAN Christ Jesus;

John said that if you deny that Father and Son are BOTH then you are an Antichrist.


Revised 9.05.11
Jesus said that doctors of the law "take away the key to knowledge." That is their job: that is what they do. God sends strong delusions when people just tamper with the word and corrupt it meaning "selling learning at retail." As a theologian, John Mark Hicks is a student of theology but not the Bible.

The trinity was common in all paganism: Here is the IDOL of the Babylonian triad.  When the dove rested ON Jesus after His baptism the voice "up there" said this is my beloved SON.  In Babylon Semiramis would say "this is my beloved DAUGHTER."

And then later when Israel rose up in musical idolatry the golden image of a real bull calf represented the Egyptian trinity of Isis, Osiris and Horus.  The little cross was a phallic symbol executed on the fallen enemy. 

 You may access the whole series at my Serial page.]

John Mark Hicks LU: : The divine ontology is Being-in-Relation—the Christian narrative describes God as one and three.

The "trinity" is never God, Jesus and the Holy Spirit: trinity is Father, Son and Spirit all manifest in the ONE person of Jesus of Nazareth to prove to the always-pagan trinitarians that God is NOT three people.

No historic trinitarian ever hallucianted that the Godhead consisted of three separated individual beings able to communicate, eat and dance the dirty dance together.  Paul Tillich calls it a heresy that only in the 19th century anyone dared to call God a person.

Spirit never speaks of a PEOPLE! 

WHAT  IS THE MEANING OF "SPIRIT"

God the Father breathed (spirit) on His Son who articulated the Words of God. The Word of God is the same as the "words" of the father. The word is begotten by the father: if the Son is literally begotten then He is younger than the Father and cannot be Deity.  If the father begets words the these "sons" are as old as God who spoke.

John Mark Hicks LU: Trinitarianism has a checkered history at the practical level. In the average congregation, or ministerial gathering, or seminary classroom, the subject of the Trinity comes as bad news rather than good.
        Just when we have struggled to believe in God,
        Christians also believe that God is, in some inexplicable way, both one and three.
        This incomprehensible affirmation seems to have nothing to do with daily life. [or the Bible]

It is not a problem for anyone who goes beyond proof-texts picked out in advance.

God is not simple minded: He was perfectly able to say "We the God Family consists of three separated Divine Beings." To think that Paul has to UNPACK the 'trinity' is pretty close to calling God a fool.

No, John said that if you deny the formulation in all of the salutations that you are ANTI-Christ. That formulation is:

One God the Father in Heaven
And One Jesus of Nazareth whom God MADE TO BE both Lord and Christ

The Spirit of God is the Mind of Christ (1 Cor 2): Spirit and Mind are used interchangeably.
The Mind of Christ is not a person and neither is the Spirit of Christ.

The first use of TRINITY has no connection to Lipscomb University and their--first in history--definition of the Godhead as three separated persons with, in the Words of John Mark Hick, each one being a center of consciousness. I suppose that the father, son and spirit each has their OWN spirit and therefore Benny Hinn counts up to a dozen god people.


The word Trinity was first used by Theophilus of Antioch to Autolycus. Trinity meant: God, His Word and His Wisdom(Spirit). It did not mean the doctrine of the Trinity in the modern sense of the word. God always had His Word with Him when He "began" to Speak but Jesus of Nazareth was not that human enable to SPEAK the very words of God without METER as the word often means..

[An eminent authority says, "It is certain, that, according to the notions of Theophilus,
........... God, His Word, and His wisdom constitute a Trinity;
........... and it should seem a Trinity of persons." [Or personae]

Psa. 33:5 He loveth righteousness and judgment: the earth is full of the goodness of the LORD.
Psa. 33:6 By the [1] word of the [2] LORD were the heavens made; 
        and all the host of them by the [3] breath of his mouth.
Psa. 33:7 HE gathereth the waters of the sea together as an heap:
       
HE layeth up the depth in storehouses.
Psa. 33:8 Let all the earth fear the LORD:
        let all the inhabitants of the world stand in awe of
HIM.
Psa. 33:9 For
HE spake, and it was done; 
       
HE commanded, and it stood fast.
Psa. 33:10 The LORD bringeth the counsel of the heathen to nought:
        he maketh the devices of the people of none effect.

Jesus used parables to fool the Jewish clergy who had no right to know: He said that truth had been hidden in parables from the foundation of the World. In the case of the pagan triads He refuted them by hiding the truth in plain sight.

It seems to have been a man named Theophilus of Antioch who first applied the term trinity to this Biblical concept as early as 181 A.D. But it was the Anathasian Creed, completed some time in the fifth century, which stated it most clearly: "We worship one God in trinity, and trinity in unity, neither confounding the persons, nor separating the substance."

On this the Bishops, having negatived the terms they had invented, published against them the sound and ecclesiastical faith; and, as all subscribed it, Eusebius and his fellows subscribed it also in those very words,of which they are now complaining, I mean, "of the essence" and "one in essence,"

        and that "the Son of God is neither creature or work,
        nor in the number of things originated
        but that the Word is an offspring from the substance of the Father.

And He too is the Father's Word, from which may be understood the impassible and impartitive nature of the Father,

in that not even a human word is begotten with passion or partition, much less the Word of God
 
Wherefore also He sits, as Word, at the Father's right hand; for where the Father is, there also is His Word; but we, as His works, stand in judgment before Him; and, while

He is adored, because He is Son of the adorable Father, we adore, confessing Him Lord and God, because we are creatures and other than He.

17. O that they would consent to confess the truth from this their own statement!
        for if they once grant that God produces words,
        they plainly know Him to be a Father;

Chapter III.-Nature of God.

You will say, then, to me, "Do you, who see God, explain to me the appearance of God." Hear, O man. The appearance of God is ineffable and indescribable, and cannot be seen by eyes of flesh.

For in glory He is incomprehensible, in greatness unfathomable, in height inconceivable, in power incomparable, in wisdom unrivalled, in goodness inimitable, in kindness unutterable.
For if I say He is... Light, ......... ... I name but ........,,. ........,,....,../. .. His own work;
if I call Him ........... Word, ...... ..... I name but His ... ......,,... ......,,... sovereignty;
if I call Him ........... Mind, ....... ..... I speak but of His ...... .......... ,... wisdom;
if I say He is ..........Spirit, ........ ... I speak of His ....... ........,,..// .,,... breath;
if I call Him ........... Wisdom, .. .... I speak of His ........ ........,.... ,,.... offspring;
if I call Him ........... Strength, ...... I speak of His ....... ........,,...... ,,.. sway;
if I call Him ........... Power, ....... ... I am mentioning His .............,,... activity;
if ........... ........./........Providence,.. I but mention His ....... ........,,.,,... goodness;
if I call Him ........... Kingdom, ...... I but mention His ... ........,,... .,,... glory;
if I call Him ........... Lord, .............. I mention His being ... ...... .....,... judge;
if I call Him ..... ..... Judge, ........ .. I speak of Him as .. ........,,... ...,... being just;
if I call Him ........... Father, ........... I speak of all things as being ,. . from Him;
"If
........... ...............Father, ...........I say everything."
if I call Him ........... Fire, ................ I but mention His ...... ........,,...,,... anger.

Chapter IV.-Attributes of God. Theophilus of Antioch, Theophilus of Antioch,

And He is without beginning, because He is unbegotten; and He is unchangeable, because He is immortal.

And he is called God on account of His having placed all things on security afforded by Himself; and on account of any of any foreign means (of) running, and moving, and being active, and nourishing, and foreseeing, and governing, and making all things alive. [sorry! no dirty dancing]

But he is Lord, because He rules over the universe;
Father, because he is before all things;
Fashioner and Maker, because He is creator and maker of the universe;
the
Highest, because of His being above all;
and
Almighty, because He Himself rules and embraces all.

This is my God, the Lord of all, who alone stretched out the heaven, and established the breadth of the earth under it; who stirs the deep recesses of the sea, and makes its waves roar; who rules its power, and stills the tumult of its waves; who founded the earth upon the waters,
        and gave A spirit to nourish it; whose breath giveth light to the whole,
        who, if He withdraw His breath, the whole will utterly fail.

Most excellent is His wisdom.

By His wisdom God founded the earth;
and by
knowledge He prepared the heavens;
and by
understanding were the fountains of the great deep broken up, and the clouds poured out their dews.

If thou perceivest these things, O man, living chastely, and holily, and righteously,
        thou canst see God.

But before all let faith and the fear of God have rule in thy heart, and then shalt thou understand these things. When thou shalt have put off the mortal, and put on incorruption,
        then shall thou see God worthily.

John Mark Hicks LU: It is as if Christians come to know God first, and then tack on the Trinity as an addendum.
Whether God is triune or not becomes insignificant to discipleship.
        When it appears that the God is better understood without the doctrine of the Trinity,
        some regard it as superfluous, though it may be reverently acknowledged as a mystery.
When it seems incompatible with divine unity it is jettisoned by others.

People knew God long before the neo-trinitarians being ignorant of Classical Trinitarians ever hallucinated a godhead with three separated persons or people: I was 8 years old when it was first articulated for the first time in history by H. Leo Boles.

But the confession of a Triune God is eminently practical and theologically rooted in God’s redemptive-historical self-revelation. Trinity is the Christian doctrine of God.

But, not rooted in the TEXT: Jesus says that doctors of the law "take away the key to knowledge.'

The message throughout the Bible is that:
There is One God the Father in Heaven
There is One Son or Word speaking the Words of the Father (only)
God MADE TO BE that Jesus of Nazareth to be both Lord and Christ.

1Timothy 2:5 For there is one God,
        and one mediator between God and men,
        the man Christ Jesus;

Again, since no one prior to the DLC ever thought such a thing, I think that may be beyond redemption since there is no "trias" concept in the whole world and the ONE GOD fills the pages.

John Mark Hicks LU: Economic Trinitarianism

We cannot begin with abstract ideas of threeness and oneness in discussing the Trinity.
        Instead, we begin with the concrete threeness of the Christian Scriptures.
        The starting point for Trinitarian thinking is the narrative of God where the
        Father, Son and Spirit participate in revelatory events (historical acts).

ALWAYS: Father thinks, Father breaths (spirit) Son articulates invisible breath into audible words: that is stated in absoluteley clear terms.

Christians did not begin talking about threeness because they were fond of the number.
         Rather, as they experienced God in Jesus
         through the Holy Spirit, they spoke in terms of three.

The discussion of the godhead began when Arius denied the supernatural role of Jesus Christ. The Creeds agree with Scripture:

There is ONE God the Father
There is one Lord Jesus Christ
As an afterthought: "and we believe in the Holy Spirit" but not included in the Father-Son relationship.

John Mark Hicks LU: The starting point for understanding the Trinity is the economic Trinity—God’s self-revelation in the narrated history of redemption.

Jesus, the Son, prayed to the Father who poured out the Spirit upon him.
The Man Jesus of Nazareth prayed to HIS Father in heaven Who commissioned Him as the SPERM of Abraham. God BREATHED on the Son who spoke WORDS and became--when He first spoke--the Son or Word of God.
This economic revelation is an authentic revelation of the God’s own identity (immanent Trinity, e.g., God’s own transcendent life before the creation). In the history of redemption, the one God is revealed as, in some sense, three.

The God of Israel is one God. There is no other. Israel confessed this monotheistic faith through the Shema: “Hear, O Israel, the Lord is our God, the Lord is one” (Deuteronomy 4:6).

Paul unpacked the Shema where the Father is the one God and the Son is the one Lord (1 Corinthians 8:6). Christians reinterpreted the Shema as the affirmation of God’s community as well as unity.
Paul and all of the Epistle writers loose the phrase "The Holy Spirit" which is Christ revealing to them and all of the salutations recognize
One God the Father in Heaven
One man whom God made to be both Lord and Christ as the ONE MEDIATOR.
Those who deny this one-one view of God John calls antichrist.
 

Genesis 41:25 And Joseph said unto Pharaoh, The dream of Pharaoh is one:
        God hath shewed Pharaoh what he is about to do.
Malachi 2:10 Have we not all one father?
        hath not one God created us?
        why do we deal treacherously every man against his brother,
        by profaning the covenant of our fathers?
JESUS LEFT MONOTHEISM PACKED SO HE CANNOT BE UNZIPPERED:
Mark 12:32 And the scribe said unto him, Well, Master,
        Thou hast said the truth: for there is one God;
        and there is none other but he:
Mark 12:33 And to love him with all the heart, and with all the understanding,
        and with all the soul, and with all the strength,
        and to love his neighbour as himself,
        is more than all whole burnt offerings and sacrifices.
Mark 12:34 And when Jesus saw that he answered discreetly,
        he said unto him, Thou art not far from the kingdom of God.
        And no man after that durst ask him any question.


Romans 3:30 Seeing it is one God,
         which shall justify the circumcision by faith, and uncircumcision through faith.

1Corinthians 8:6 But to us there is but one God, the Father, of whom are all things, and we in him;
        and one Lord Jesus Christ, by whom are all things, and we by him.

Ephesians 4:6 One God and Father of all, who is above all, and through all, and in you all.

1Timothy 2:5 For there is one God,
        and one mediator between God and men,
        the man Christ Jesus;
James 2:19 Thou believest that there is one God;
        thou doest well: the devils also believe, and tremble.

John Mark Hicks LU:The God of Israel sent the Son [Word] into the world—born of woman (enfleshed), born under the law (an Israelite)—who prayed to the Father as “Abba.” The Son who shares the reality of the Father as theos (God; John 1:1; Romans 9:6) became flesh and dwelt within the cosmos (John 1:14). As the monogenes theos (“the only God,” John 1:18), nestled in the bosom of the Father, he is the exegesis of the Father.

The Word or Logos by which God created all things was not Jesus of Nazareth: When God speaks the results are WORDS. Words are sent out but not as another "people." The Spirit OF Christ always spoke through the prophets:

1Samuel 3:19 And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground.
1Samuel 3:20 And all Israel from Dan even to Beer-sheba knew
        that Samuel was established to be a prophet of the LORD.
 
The Spirit of Christ as the Dabar appeared to Samuel as the visible voice of God
 
1Samuel 3:21 And the LORD appeared again in Shiloh:
        for the LORD revealed himself to Samuel in Shiloh
        by the word [Dabar, Logos] of the LORD.

The Word of God which proceeds from the Father and conveyed by Spirit or Breath was made visible and audible in the nam Jesus of Nazareth.

John 1:14 And the Word was made flesh,
        and dwelt among us, (and we beheld his glory,
        the glory as of the only begotten of the Father,) full of grace and truth.
John 17:9 I pray for them: I pray not for the world, [cosmos] but for them which thou hast given me;
        for they are thine.
John 17:10 And all mine are thine, and thine are mine; and I am glorified in them.
John 17:11 And now I am no more in the world, but these are in the world,
         and I come to thee. Holy Father,
        keep through thine own name those whom thou hast given me,
        that they may be one, as we are.
John 17:12 While I was with them in the world, [cosmos] I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
John 17:13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
John 17:14 I have given them thy word; and the world [cosmos] hath hated them,
        because they are not of the world, even as I am not of the world.
John 17:15 I pray not that thou shouldest take them out of the world,
        but that thou shouldest keep them from the evil.
John 17:16 They are not of the world,[cosmos] even as I am not of the world.
John 17:17 Sanctify them through thy truth: thy word is truth.

After Jesus died, was resurrected and "changed" He lived in a Holy (adjective) Spirit form: He appeared to and spoke to Paul as Jesus of Nazareth.

Jesus of Nazareth Who proved His sonship by the CENI was granted the right to ascend into heaven and be honored by God: at the same time He as the ONE Holy Spirit still rules and teaches His Church.  John is looking post-resurrection:

Consistent with all historic trinitarians, the SON of God is God's WORDS which He made Incarnate breathing His Spirit to deliver all of the Words Jesus the physical son speaks.

John 1:14 And the Word was made flesh,
        and dwelt among us, (and we beheld his glory,
        the glory as of the only begotten of the Father,) full of grace and truth.


Jesus is the PERSONIFICATION of that Word to make the inaudible speak forth to us.  John speaks post-resurrection
and taken personally to God.

John 1:18 No man hath seen God at any time;
        the only begotten Son, which IS in the bosom [garment] of the Father,
        he hath declared him.

The physical son was not in the bosom of the Rather before he was born!

John Mark Hicks LU: The Son reveals the Father since he is one with the Father. The confessed identity of the Son—distinct in person but united as theos—moved Christians to worship the Son along with the Father (Revelation 5:13).

Nope! The Father reveals His Word to the Son when He breaths spirit on him. Jesus of Nazareth even as the personified Word did not bring any words with him "because" he was one of the god people:

John 3:34 For he whom God hath sent speaketh the words of God:
        for God giveth not the Spirit by measure [meter?] unto him.
John  3:35 The Father loveth the Son, and hath given all things into his hand.

John 12:47 And if any man hear my words, and believe not, I judge him not:
        for I came not to judge the world, but to save the world.
John 12:48 He that rejecteth me, and receiveth not my words,
        hath one that judgeth him: the word that I have spoken,
         the same shall judge him in the last day.

John 12:49 For I have not spoken of myself;
        but the Father which sent me, he gave me a commandment,
        what I should say, and what I should speak.
John 12:50 And I know that his commandment is life everlasting:
        whatsoever I speak therefore, even as the Father said unto me, so I speak.

Revelation 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

Father, Son and Spirit are NOT the names of people except in the pagan TRIADS: remember that Thomas wanted to SEE the Father expecting that Jesus would show Him another person:

THESIS:           All pagan triads were father, mother and infant son.
ANTITHESIS:  God vizualizes Himself as ALL that the pagans distributed in triads

When Jesus, the Son of God, ascended to the right hand of the Father,
        the Father through the Son
        poured out the Holy Spirit upon Israel at Pentecost (Acts 2).

Jesus promised that He would come again as Paracklete and He came in Spirit form at Pentecost.
Acts 2:32 This Jesus hath God raised up, whereof we all are witnesses.
Acts 2:33 Therefore being by the right hand of God exalted,
        and [Jesus] having received of the Father the promise of the Holy Ghost,
        he [Jesus] hath shed forth this, which ye now see and hear.

What they HEARD and SAW were the symbols of FIRE and WIND sent to thresh out the viper race.
In John 14:18 Jesus said I will come to you.
In1 John 2 the NAME of the "another Comforter" was Jesus Christ the Righteous.
This is the promise for us all
1Corinthians 15:48 As is the earthy, such are they also that are earthy:
        and as is the heavenly, such are they also that are heavenly.
1Corinthians 15:49 And as we have borne the image of the earthy,
        we shall also bear the image of the heavenly.
1Corinthians 15:50 Now this I say, brethren,
        that flesh and blood cannot inherit the kingdom of God;
        neither doth corruption inherit incorruption.
1Corinthians 15:51 Behold, I shew you a mystery; We shall not all sleep,
        but we shall all be changed,

1Corinthians 15:52 In a moment, in the twinkling of an eye, at the last trump:
        for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
1Corinthians 15:53 For this corruptible must put on incorruption,
        and this mortal must put on immortality.
1Corinthians 15:54 So when this corruptible shall have put on incorruption,
        and this mortal shall have put on immortality,
        then shall be brought to pass the saying that is written, Death is swallowed up in victory.
1John 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
Acts 2:34 For David is not ascended into the heavens: but he saith himself,
        The LORD said unto my Lord, Sit thou on my right hand,  [promise
Acts 2:35 Until I make thy foes thy footstool.
Acts 2:36 Therefore let all the house of Israel know assuredly,
        that God hath made that same Jesus, whom ye have crucified,
                both Lord and Christ.
The Promise of the Holy Spirit which Jesus Received as His continuing king and high priest over His kingdom was a <b>COMMISSION: </b>  We will all be "changed" but we have not been made "both Lord and Christ" to be the Incarnate Word.


Acts 2:33 Therefore being by the right hand of God exalted,
[Jesus] and having received of the Father the promise OF the Holy Ghost,
HE hath shed forth this, which ye now see and hear.

 He Who poured out WIND and FIRE in the upper room is the same parakletos: different in some respects but not heteros.

33 dexia oun tou theou hupsōtheis tēn te epaggelian tou pneumatos tou hagiou labōn para tou patros exekheen touto ho humeis kai blepete kai akouete.

G1860 epaggelia ep-ang-el-ee'-ah From G1861 ; an announcement (for information, assent or pledge; especially a divine assurance of good):—message, promise.

G1861 epaggellō ep-ang-el'-lo From G1909 and the base of G32 ; to announce upon (reflexively), that is, (by implication) to engage to do something, to assert something respecting oneself:—profess, (make) promise.

G32  aggelos ang'-el-os From ἀγγέλλω aggellō (probably derived from G71 ; compare G34 ; to bring tidings); a messenger; especially an “angel”; by implication a pastor:—angel, messenger.

g1861.Epaggellomai.gif


Epagg-elia ,
A. command, summons, Plb.9.38.2.[Example:  For why was it, do you suppose, men of Sparta, that your ancestors, when Xerxes sent an ambassador to your town]
b.  announcement, notice
3. offer, promise, profession, undertaking, D.21.14; “tas huperbolas tōn e.Arist.EN1164a29, cf.
2. as law-term, e. (sc. dokimasias) summons to attend a dokimasia tōn rhētorōn

Paul saw the Spirit Lord Who said "I am Jesus of Nazareth."

Doki^m-a^sia
1. of magistrates after election, to see if they fulfil the legal requirements of legitimacy, full citizenship, tōn hiereōnPl.Lg.759d;
3. d. (sc. ephēbōn), before admission to the rights of manhood, D.44.41, v. l. in 57.62.
4. d. tōn rhētorōn a judicial process to determine the right of a man to speak in the ekklēsia
5. examination of recruits, PLond.3.982.6 (iv A. D.).
6. generally, test, d. hikanēn tinos labein make full trial of, Is.7.34 (but, receive assurance of . . , Plb.3.31.8); “ kata ton khronon d.Arist.EN1162a14; “krisin kai d. tinōn poieinPlu.Cleom.10; “lithos dokimasiasLXXSi.6.21; “d. oikodomōnPSI3.176 (v A. D.).

Plat. Laws 759d Each priestly office should last for one year and no longer; and the person who is to officiate in sacred matters efficiently according to the laws of religion should be not less than sixty years old: and the same rules shall hold good also for priestesses. For the interpreters the tribes shall vote four at a time, by three votings, for four men, one from each tribe;1 and when the three men for whom most votes are cast have been tested, they shall send the other nine to Delphi for the oracle to select one from each triad;

1 The 12 tribes are divided into 3 groups of 4 each: each group appoints 3, making 9 in all: the other 3 required to make up the full number (12) are selected by the Oracle from the 9 candidates next on the list.

Aeschin. 1 2  I decided that it would be a most shameful thing if I failed to come to the defence of the whole city and its laws, and to your defence and my own; and knowing that he was liable to the accusations that you heard read a moment ago by the clerk of the court, I instituted this suit, challenging him to official scrutiny. Thus it appears,  fellow citizens, that what is so frequently said of public suits is no mistake, namely, that very often private enmities correct public abuses.

Aristot. Const. Ath. 59.4 [4] They also introduce1 the tests of qualification for all offices, and claims to citizenship rejected by vote of the deme, and verdicts of guilty passed on from the Council.2

1 i.e. before the bodies that checked these qualifications, see Aristot. Ath. Pol. 55.2-4.
2 See Aristot. Ath. Pol. 44.2 fin.

Isaeus 7 34 On the other hand, he had had experience of me, having sufficiently tested me; he well knew what had been my behavior towards my father and mother, my care for my relatives and my capacity for managing my own affairs. He was well aware that in my official capacity as thesmothete1 I have been neither unjust nor rapacious. It was then not in ignorance, but with full knowledge, that he was making me master of his property.

1 This title was given to six junior archons, who presided at the allotment of the magistrates and were responsible for revising the laws

You cannot crucify one of the imagined god people.

John Mark Hicks LU: By this Spirit believers cry out to the Father through the Son as “Abba” (Galatians 4:6; Romans 8:15-17).

Romans 8:15 For ye have not received the spirit of bondage again to fear;
        but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

The spirit OF adoption is that mental attitude of an orphan who has been adopted.

Galatians 4:6 And because ye are sons,
        God hath sent forth the Spirit OF his Son into your hearts, crying, Abba, Father.

This is not an indwelling "people" but the mental
disposition of a Son.

John Mark Hicks LU: The Incarnate Son was the first Paraclete, [Jesus was comforter in the flesh[
the Spirit is the “other Paraclete” whom the Son promised he would send from the Father (John 14:16).

John 14:18 I will not leave you comfortless [paraklete]: I will come to you.

When Jesus died, was resurrected, glorified and ascended to the Father from Whom all spirits come He received the promise of that Holy Spirit state we shall all receive when we are CHANGED.  He returned in the form of wind and fire at Pentecost and "shed forth that which ye see and hear."

1John 2:1 My little children, these things write I unto you, that ye sin not.
        And if any man sin, we have an advocate [paraklete] with the Father,
        Jesus Christ the righteous:

Another means different in some respects but NOT heteros: Jesus comforted in the flesh: as Holy Spirit He would continue to Comfort and we know the NAME of the Holy Spirit in another sesne

1Timothy 2:5 For there is one God,
        and one mediator between God and men,
        the man Christ Jesus;

John Mark Hicks LU: The Spirit appears as the medium of the communion of Jesus with the Father and the means by which believers participate in Christ. This is clear in terms of the resurrection and the indwelling of the Spirit in Rom. 8:11-15. 

Spirit never means a "People."  Spirit is WIND or in a figurative sense BREATH: The Father breathes out the Words of the Father (only) and the Son articulates the invisible wind into Words: that is why the Logos is the Word of the ONE GOD.

Paul never treats "the holy spirit" as a person. When He appeared to Paul to guide him into all truth and to appear to him when required He said 'I am Jesus of Nazareth."

Rom 8:1 THERE is therefore now no condemnation to them
........ which are in Christ Jesus,
........ who walk not after the flesh, [human]
........ but after the Spirit. [human]

Rom 8:2 For the law of the
........ Spirit OF life in Christ Jesus [we are baptized into Christ]
........ hath made me free from the law of sin and death. [and free from the Law of "observations"]
Rom 8:3 For what THE LAW could not do, in that it was weak through THE FLESH,
........ God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin IN the flesh:
Pr 1:23 Turn you at my reproof: behold,
........I will pour out my SPIRIT that unto you,
........I will make known my WORDS which unto you.
Pr 1:24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
Pr 1:25 But ye have set at nought all my counsel, and would none of my reproof:
Rom 8:4 That the righteousness of the law might be fulfilled in us,
........ who walk not after the flesh, [human]
........ but [walk] after the spirit.
[human] [WE have the MIND of Christ which is the SPIRIT]
I thank God through Jesus Christ our Lord. So then
........with the MIND I myself serve the law of God;
........but with the FLESH the law of sin. Rom 7:25
And the Redeemer shall come to Zion, and unto them that TURN [CONVERT] from transgression in Jacob, saith the Lord. Isa 59:20
As for me, this is my covenant with them, saith the Lord;
...........My SPIRIT that is UPON thee, and
.......... my WORDS which I have put in thy mouth, [Note the parallelism]
It is the SPIRIT that quickeneth; the flesh profiteth nothing:
the WORDS that I speak unto you, they are spirit, and they are life. John 6:63
.......... shall not depart out of thy mouth,
.......... nor out of the mouth of thy seed,
l..........nor out of the mouth of thy seeds seed,
.......... saith the Lord, from henceforth and for ever. Isa 59:21

Rom 8:5 For they that are AFTER the flesh do MIND the things of the flesh; [human]
........but they that are AFTER the Spirit, [do MIND] the things OF the Spirit. [ours when cleansed]
Rom 8:6 For to be carnally minded is death: [ours]
........but to be spiritually minded is life and peace. [ours]
Rom 8:7 Because the carnal mind is enmity against God:
........for it is not subject to the law of God,
........neither indeed can be.
Rom 8 So then they that are IN the flesh cannot please God.:8
Rom 8:9 But ye are not in the flesh, but IN the Spirit, [not inside of]
........if so be that the Spirit OF God dwell in you.
........Now if any man have not the Spirit OF Christ, he is none of his.
COMMUNION OF THE HOLY SPIRIT

Thesis: John Mark Hicks: The Spirit is the one through whom we have fellowship with God—the Spirit is the presence of God among us since Jesus did not leave us as orphans (John 14:18).

John 14:17 Even the Spirit of truth; whom the world cannot receive,
        because it seeth him not, neither knoweth him:
        but ye know him; for he dwelleth with you, and shall be in you.
John 14:18 I will not leave you comfortless: I will come to you.

What is the Name of the "different in some respects" Comforter?

1John 2:1 My little children, these things write I unto you, that ye sin not.
        And if any man sin,
        we have an advocate with the Father,
        Jesus Christ the righteous:
1John 2:2 And he is the propitiation for our sins: and not for ours only,
        but also for the sins of the whole world.
1John 2:3 And hereby we do know that we know him, if we keep his commandments.
1John 2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
1John 2:5 But whoso keepeth his word,
        in him verily is the love of God perfected: hereby know we that we are in him.

Thesis: John Mark Hicks:The Christian experience of God is a communion with the Father, Son and Spirit. The presence of the Spirit is our communion with the Father through the Son (2 Corinthians 13:14; Ephesians 2:18, 22). Consequently, the very structure of salvation within Pauline texts (as an example) is triune (three-fold). Here are a few representative texts: 1 Corinthians 12:4-6: “the same Spirit…the same Lord…the same God.”

1Corinthians 10:16 The cup of blessing which we bless,

        is it not the communion of the blood of Christ?
        The bread which we break, is it not the communion of the body of Christ?

2Corinthians 13:8 For we can do nothing against the truth, but for the truth.
2Corinthians 13:9 For we are glad, when we are weak, and ye are strong:
        and this also we wish, even your perfection.
2Corinthians 13:10 Therefore I write these things being absent,
        lest being present I should use sharpness,
        according to the power which
        the Lord hath given me to edification [education], and not to destruction.

Condition:2Corinthians 13:11 Finally, brethren, farewell. Be perfect, be of good comfort,
        be of one mind, live in peace;
Result: and the God of love and peace shall be with you.

2Corinthians 13:12 Greet one another with an holy kiss.
2Corinthians 13:13 All the saints salute you.
2Corinthians 13:14 The grace of the Lord Jesus Christ,
        and the love of God,
        and the communion of the Holy Ghost, be with you all. Amen.

This proves that the Lord and the Spirit are not members of the "god" family.


Hebrews 13:15 By him therefore let us offer the sacrifice of praise to God continually,
        that is, the fruit of our lips giving thanks to his name.
Hebrews 13:16 But to do good and to communicate forget not:
        for with such sacrifices God is well pleased.

The assembly in the entire Old Testament met to communicate the Word of God:  both vocal and instrumental rejoicing was excluded for the synagogue so any kind of praise was speaking that which was written for their learning at that time and place.  Communicate includes meeting any physical need of the ekklesia but more importantly it communicated the literature ordained by Christ for that purpose. 

Commūnĭo , ōnis, f. communis,
I. a communion, mutual participation (several times in Cicero, elsewhere rare). littĕra (less correctly lītĕra )
favor
I. In gen.: “inter quos est communio legis, inter eos communio juris est,Cic. Leg. 1, 7, 23: “sanguinis,id. Rosc. Am. 22, 63: “litterarum et vocum,id. Tusc. 5, 2, 5: sermonis,
beneficiorum, praemiorum civitatis,id. Balb. 12, 29

littĕra (less correctly lītĕra ), ae, f. lino, q. v.,
I. a letter, a written sign or mark signifying a sound.
B. Usually plur.
1. Littĕrae , ārum, f., a letter, epistle: litteras resignare, to unseal or open a letter, Plaut. Trin. 3, 3, 65:
vox , vōcis, f. voco, A. That which is uttered by the voice, i. e. a word, saying, speech, sentence, proverb, maxim (syn.: vocabulum, verbum); B. [select] Speech, language, in gen., = sermo (poet.
lĕgo , A. To catch up, i. e. overhear a conversation: “nunc huc concedam, ut horum sermonem legam,Plaut. Ps. 1, 4, 21 (cf. sublegere, id. Mil. 4, 2. 98).—
2. In partic., to read or peruse a writing: “ut eos libros per te ipse legeres,Cic. Top. 1: “defensionem causae,
philosophorum consultorumque opiniones, Quint. 12, 11, 17: “liber tuus et lectus est et legitur a me diligenter,
(a). To read out, read aloud, recite (esp. freq. in post-Aug. authors): “convocatis auditoribus volumen legere, etc.,Cic. Brut. 51, 191
In the Latin sense, communication had to do with accepting others with the same rights to communicate:
Cic. Balb. 12.29 My opinion, indeed, goes quite the other way. For as there is a path from all cities to our city, and as the road to all other cities is open to our citizens, so also, in proportion as each city is more closely united with us in alliance and friendship, by agreement, and covenant, and treaty, the more does that state appear to me to be entitled to a participation in our kindness and in our rewards.
        But all other cities would without any hesitation receive our men into the rights of citizenship with them if we also had the same laws that other nations have. But we cannot be citizens of this city and of any other city at the same time though in all other cities this is allowed.
litterarum et vocum,id. Tusc. 5, 2, 5: sermonis,
I. In eccl. Lat.
        A. Church communion, Sulp. Sev. Hist. Sacr. 2, 45; 2, 37; Aug. in Ps. 57, n. 15.—Hence,
        B. The sacrament of the Lord's supper, communion: “sancti altaris,Aug. Ep. 54, 6.

koinōn-ia
, , A. [select] communion, association, partnership homilia
k. tou hagiou pneumatos2 Ep.Cor.13.14 (later, of Holy Communion, Just. Nov.7.11); “k. tōn hierōn
2. charitable disposition, opp. pleonexia [for one's advantage, gain derived from]
homi_l-ia , Ion. -, , A. intercourse, company,esth' homilias kakēs kakion oudenA.Th.599 ; “to xuggenes toi deinon th' ho.Id.Pr.39, etc. ; ho. tinos communion or intercourse with one ex homilias by persuasion, opp. bia, D.Ep.1.12
 bia , 2. [select] bia tinos against one's will, in spite of him,
2Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
2Cor. 13:14 The grace of the Lord Jesus Christ,
       
and the love of God,
       
and the communion of the Holy Spirit,
        be with you all. Amen.

CommūnĭcātĭoI. a making common, imparting, communicating
II. in rhet., a figure of speech, = anakoinōsis, in accordance with which one turns to his hearers, and, as it were, allows them to take part in the inquiry, Cic. de Or. 3, 53, 204; Quint. 9, 1, 30; 9, 2, 20 and 23.

God didn't goof and change His Mind for the godly people to gather at the synagogue quarantined from the sacrificial altar. Since God changes not in this sense, Jesus approved of the synagogue (not the show offs) and commanded the church defined as ekklesia or synagogue.  The Lord's Supper reminded the assembly of the Death of Jesus as the Passover was observed at the gatherings under the Law. Therefore, there are only TWO ACTS OF WORSHIP.
 
Paul didn't sermonize till midnite: he DIALOGED.
Quint. Inst. 9 1.30
We may confer with our audience, admitting them as it were into our deliberations, may describe the life and character of persons either with or without mention of their names, a device which is one of the greatest embellishments of oratory and specially adapted to conciliate the feelings, as also frequently to excite them.


Ephesians
2:18: “for through him [Christ] we both have access in one Spirit to the Father.”
Ephesians 4:4-6: “one Spirit…one Lord…one God and Father of us all.”
2 Corinthians 1:21-22: “God who makes both us and you to stand firm in Christ…set his seal of ownership on us, and put his Spirit in our hearts.”
Galatians 4:4-6: “God sent his Son, born of a woman…because you are sons, God sent the Spirit of his Son into our hearts.”
Titus 3:4-6: “But when the kindness and love of God our Savior….He saved us through the washing of rebirth and renewal by the Holy Spirit whom he poured out on us generously through Jesus Christ our Savior.”

The three are one in their divine work to redeem humanity. The Father elects through the redemptive work of Christ as the Spirit renews God’s love in our hearts. This is a divine work from beginning (election) to end (transformation) which the Father accomplishes through his Son in the power of the Holy Spirit.

John Mark Hicks LU: Johannine Trinitarianism

The Farewell Speech in the Gospel of John (chapters 14-16) depicts God as a three-fold (communal) unity. The four triune statements in the speech underscore the distinct personal identity of the Father, Son and Spirit but their shared communion in the unitary work of redemption and shared life

(John 14:16-17;

John 14:15 If ye love me, keep my commandments.
John 14:16 And I will pray the Father,
        and he shall give you another Comforter,
        that he may abide with you for ever;
John 14:17 Even the Spirit OF truth; whom the world cannot receive,
        because it seeth him not, neither knoweth him:
        but ye know him; for he dwelleth with you, and shall be in you.

Trinitarians cannot quote verse 18:

John 14:18 I will not leave you comfortless: I will come to you.

AND AGAIN AND AGAIN AND AGAIN THE SAME JOHN SAID:

1John 2:1 My little children, these things write I unto you, that ye sin not.
        And if any man sin,
        we have an advocate with the Father,
        Jesus Christ the righteous:
1John 2:2 And he is the propitiation for our sins: and not for ours only,
        but also for the sins of the whole world.
1John 2:3 And hereby we do know that we know him, if we keep his commandments.
1John 2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
1John 2:5 But whoso keepeth his word,
        in him verily is the love of God perfected: hereby know we that we are in him.

14:26;

John 14:26 But the Comforter, which is the Holy Ghost,
        whom the Father will send in my name,  [The Spirit's name is Jesus Christ the Righteous]
        he shall teach you all things, and bring all things to your remembrance,
                whatsoever I have said unto you.

15:26;

John 15:26 But when the Comforter is come,
        whom I will send unto you from the Father,
        even the Spirit of truth,
        which proceedeth from the Father, he shall testify of me:
John 15:27 And ye also shall bear witness,
         because ye have been with me from the beginning.

The Spirit OF truth is the "mental disposition" of the truth Jesus in the flesh taught: He is not incompetent needing ANOTHER person to remind the Apostles of what He (Jesus) taught them.  This "spirit" has NO words of its own any more than our "breath" can originate words.

16:7, 16).

The shared communion is characterized by love and mutual indwelling. This is quite explicit in the relationship between the Father and Son as each dwells in the other and they share a love for each other (John 14:10-11; 15:9; 17:21, 26).

Jesus used the word PROVERBS in John 16

The Gospel of John pictures what some have called the “mystery of divine interpenetration” or “inness” (John 10:38; 14:10, 20; 17:21, 23). It represents an ineffable union, an intimacy transcending our finitude. Even though they are one, they are not one person. It is a unity in community—a communal oneness; it is organic and familial. The Father, Son and Spirit live in full transparency, love and mutuality.

John 14:11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
John 14:12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

John 14:20 At that day ye shall know that I am in my Father,
         and ye in me, and I in you.
John 14:21 He that hath my commandments, and keepeth them, he it is that loveth me: a
        nd he that loveth me shall be loved of my Father,
        and I will love him, and will manifest myself to him.
John 14:22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
John 14:23 Jesus answered and said unto him,
        If a man love me, he will keep my words:
        and my Father will love him,
        and we will come unto him, and make our abode with him.
Only the ONE GOD the Father and the One Lord and Christ the man Jesus of Nazareth are involved in the inwardness, abiding, manifesting of God's Word.  No one has the literal God living inside of them nor the one Jesus of Nazareth as the Son-Word INSIDE of them.

The Spirit represents and is the medium by whom the Father and Son continue their work in the redemptive story once the Son goes to the Father (John 16:28).

Father Thinks, Spirit Breathes, Son Speaks: The Breath of God is never a separated GOD PERSON, otherwise, neither are competent.  MY breath represents or is the carrier or medium by which MY thoughts are conveyed as MY own Words.

John 16:28 I came forth from the Father, and am come into the world:
         again, I leave the world, and go to the Father.
John 16:29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
John 16:30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

As Jesus glorifies the Father and not himself, so the Spirit does not glorify himself but the Son (John 16:14). Precisely by not speaking of himself but bearing witness to Jesus, he shows himself to be the Spirit of truth. Distinct from the Father and the Son, he nevertheless belongs to both.

John 16:7 Nevertheless I tell you the truth; It is expedient for you that I go away:
        for if I go not away, the Comforter [Jesus as Holy (adjective) Spirit form]will not come unto you;
        but if I depart, I will send him unto you.
John 16:8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
John 16:9 Of sin, because they believe not on me;
John 16:10 Of righteousness, because I go to my Father, and ye see me no more;
John 16:11 Of judgment, because the prince of this world is judged.
John 16:12 I have yet many things to say unto you, but ye cannot bear them now.
John 16:13 Howbeit when he,
        the Spirit OF truth, is come,
        he will guide you into all truth:
        for he shall not speak of himself;
        but whatsoever he shall hear, that shall he speak:
        and he will shew you things to come.
John 16:14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.
John 16:15 All things that the Father hath are mine:
        therefore said I, that he shall take of mine,
        and shall shew it unto you.
John 16:16 A little while, and ye shall not see me: and again,
        a little while, and ye shall see me, because I go to the Father.

The Triune God is the epitome of unity and diversity—united as theos they are also a community of love. They are the ground of the cosmos—God as Being-in-Relation. The cosmos is, at its root, both one and many, both one and three. Relationality is the cosmic ontology and this is rooted in the Christian doctrine of Trinity.

Since I don't understand that, I will tell you that Jesus ssaid that we are NOT of the World and He would/will not pray for the world:

Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Titus 2:12 Teaching us that,
        denying ungodliness and WORLDY lusts,
        we should live soberly, righteously, and godly,
        in this present world;
-Tuba War trumpet the ONLY instruments God authorized. Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals,
imitated by Verg. A. 9, 503: “tubae utrimque canunt,Plaut. Am. 1, 1, 73

-Căno , cĕcĭni, cantum (ancient I. imp. cante = canite, Carm “once canituri,Vulg. Apoc. 8, 13),
2. Of the faulty delivery of an orator, to speak in a sing-song tone: “inclinată ululantique voce more Asiatico canere,Cic. Or. 8, 27; cf. canto and canticum.—

In the lang. of the Pythagoreans, of the heavenly bodies (considered as living beings),the music of the spheres, Cic. N. D. 3, 11, 27.—

C. Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound: “canentes tibiae,Cic. N. D. 2, 8, 22: “maestae cecinere tubae,Prop. 4 (5), 11, 9.frondiferasque novis avibus canere undique silvas,
kosmos ,  metaph., of ornaments of speech, such as epithets, Id.9.9 (pl.), Arist.Rh.1408a14, Po.1457b2, 1458a33; hadumelē k. keladein to sing sweet songs of praise, Pi.O.11 (10).13 (s.v.l.).
Pind. O. 11 My tongue wants to foster such themes; [10] but it is by the gift of a god that a man flourishes with a skillful mind, as with anything else. For the present rest assured, Hagesidamus son of Archestratus: for the sake of your boxing victory,
        I shall loudly sing a sweet song, an adornment for your garland of golden olive,
        [15] while I honor the race of the Western Locrians.
There, Muses, join in the victory-song; I shall pledge my word to you that we will find there a race that does not repel the stranger, or is inexperienced in fine deeds, but one that is wise and warlike too.
Kosmo-krator epith. of ouranos, Orph.H.4.3; “Zeus Mitras Hēlios k. Dam.Pr.131; hoi k. tou skotous toutou the cosmic rulers of this sinful world, Ep.Eph.6.12; “hoi k. hoi ta hupo selēnēn stoikheia dioikountes

John Mark Hicks LU: Iconic Trinitarianism

Andrei Rublev painted the “Holy Trinity” around 1411. He was beatified by the Russian Orthodox Church as “St. Andrei” solely for the extraordinary intensity and majesty of this icon. The image embodies the essence of Trinitarian dogma.

The icon portrays the visit of the angels to Abraham in Genesis 18 but excludes Abraham and Sarah from the picture in order to focus on the dogmatic meaning of the Trinity. The three sit around a table with a chalice as the centerpiece.

The figure on the left—the Father—is arrayed in an indistinct gold (a transcendent tone),
the figure in the middle—the Son—in brown (an earthy tone),
and the figure on the right—the Holy Spirit—in green (the vibrancy of living earth).
Each one is also dressed in blue to represent their equality—they are divine.
The unity and diversity of the triune life is thus pictured in vivid colors.


Exodus 20:4 Thou shalt not make unto thee any graven image,
        or any likeness of any thing that is in heaven above, or that is in the earth beneath,
        or that is in the water under the earth:
Leviticus 26:1 Ye shall make you no idols nor graven image,
        neither rear you up a standing image, neither shall ye set up any image of stone in your land,
        to bow down unto it: for I am the LORD your God.
Deuteronomy 4:16 Lest ye corrupt yourselves, and make you a graven image,
        the similitude of any figure, the likeness of male or female,
Deuteronomy 4:23 Take heed unto yourselves,
        lest ye forget the covenant of the LORD your God, which he made with you,
        and make you a graven image, or the likeness of any thing,
        which the LORD thy God hath forbidden thee.

Angĕlus , i, m., = aggelos.
I. A messenger, Sen. Ep. 20 med. dub.; Vulg. Matt. 11, 10.—
II. An angel.
A. In bon. part. very freq. in the Vulg., the Church fathers, Aug., Tertull., Jerome, etc.—

Genesis 18:1 And the LORD appeared unto him in the plains of Mamre:
        and he sat in the tent door in the heat of the day;
Genesis 18:2 And he lift up his eyes and looked, and, lo, three MEN stood by him:
        and when he saw them, he ran to meet them from the tent door,
        and bowed himself toward the ground,

If the Lord literally had to rest in the shade in the heat of the day, then the three angels were angels and not members of a god family

Genesis 18:3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

Genesis 19:1 And there came two angels to Sodom at even;
        and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them;
        and he bowed himself with his face toward the ground;

Genesis 19:12 And the men said unto Lot,
        Hast thou here any besides? son in law, and thy sons, and thy daughters,
        and whatsoever thou hast in the city, bring them out of this place:
Genesis 19:13 For we will destroy this place,
        because the cry of them is waxen great before the face of the LORD;
        and the LORD hath sent us to destroy it.

Those SENT are not the Lord:

Genesis 19:14 And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.

Genesis 24:40 And he said unto me, The LORD, before whom I walk,
        will send his angel with thee, and prosper thy way;
        and thou shalt take a wife for my son of my kindred, and of my father’s house: 

Hebrews 2:9 But we see Jesus,
        who was made a little lower than the angels [as was mankind]
        for the suffering of death, crowned with glory and honour;
        that he by the grace of God should taste death for every man.
Hebrews 2:10 For it became him, for whom are all things, and by whom are all things,
        in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

John Mark Hicks LU: Rublev depicts the theophany in an open circle with their heads gracefully inclined toward each other. The circular pattern

embodies the theological idea of perichoresis
the loving dance of the Triune persons.

This is NOT a God idea but the circle dance performed mostly by women but engaged in by David when he danced and went naked with the slave girls.  The Stola of these dances was the garment of the prostitute.

God hath not flesh and bones and blood: and to make him into a male-male dance group slanders God.

Perikhor-euō
,
A. dance round, [ekeise kai to deuro] E.Ph.316(lyr.); tina Luc.DMar.15.3 ; “ton bōmonId.Salt.24: metaph., “ philia p. tēn oikoumenēnEpicur.Sent.Vat.52.
Bōmos , ho, (bainō) A. raised platform, stand, for chariots, 6. Zeus Bōmos, prob. a Syrian god,
pais of a child, of wine, painters, periekhoreue tēn paide paides rhētorōn orators,
Perikorda_kizō ,
A. dance the kordax around, gloss on periekokkasa, Sch.Ar.Eq.694.
7. he. kordaka dance in long, measured steps, Ar.Nu.540; hen touti skhēma) Id.Pax328.
Kordax , a_kos, ho,
A. cordax, a dance of the old Comedy, kordaka helkusai to dance it, Ar.Nu.540, cf. 555, Luc.Salt.22, 26; “orkheisthai nēphōn ton k.Thphr.Char.6.3; regarded as indecent, l.c., cf. Ath.14.631d; also in cult of Artemis at Sipylus, Paus.6.22.1; at Elis, ibid.; “hoi peri ton Puthion Apollōna k.IG12(7).246
helkō (helkuō  
7. he. kordaka dance in long, measured steps, Ar.Nu.540; hen touti skhēma) Id.Pax328.
8. draw to oneself, attract, of the magnet, E.Fr.567; by spell
Mark 9 the Worm that Dieth Not.
In Greek all of the sacrificial musicians were called "parasites."  It seems that the worms or maggots which will not die are
Kolax , a^kos, ho,
A.flatterer, fawner, Ar.Pax756, Lys.28.4, Pl.Phdr. 240b, etc.; “tukhēs kolakesAntipho Soph.65; “pantes hoi k. thētikoi kai hoi tapeinoi k.Arist.EN1125a1, cf. 1108a29, Thphr.Char.2.1; parasite, Eup.159.1, Antisth. ap. D.L.6.4.
2. in later Gr., = Att. goēs, Moer. p.113 P.
II. lisping pronunciation of korax, Ar.V.45.
Aristoph. Cl. 540 But see how modest she is by nature, who, in the first place, has come, having stitched to her no leathern phallus hanging down, red at the top, and thick, to set the boys a laughing; nor yet jeered the bald-headed, nor danced the cordax; nor does the old man who speaks the verses beat the person near him with his staff, keeping out of sight wretched ribaldry; nor has she rushed in with torches, nor does she shout iou, iou; but has come relying on herself and her verses. And I, although so excellent a poet, do not give myself airs, nor do I seek to deceive you by twice and thrice bringing forward the same pieces; but I am always clever at introducing new fashions, not at all resembling each other, and all of them clever;

Eupolis, indeed, first of all craftily introduced his Maricas, having basely, base fellow, spoiled by altering my play of the Knights, having added to it, for the sake of the cordax, a drunken old woman, whom Phrynichus long ago poetized, whom the whale was for devouring.
Perikokkazō ,
A. cry cuckoo all round, Ar.Eq.697ap. Phot. (periekokkusa vulg.)

Matt. 23:4 For they bind heavy burdens and grievous to be borne,
        and lay them on men’s shoulders;
        but they themselves will not move them with one of their fingers.
John Mark Hicks LU: Their faces are filled with peace and harmony while their gestures are gentle and loving. The Father and Son look at each other lovingly while the Spirit looks at the chalice as if to descend upon the cup. The chalice represents the Eucharist which is the center of Orthodox liturgy and its theology of redemption. The Eucharist is communion with the Triune God.

Jesus commanded and Paul understood just the opposite
1Corinthians 11:25 After the same manner also he took the cup, when he had supped, saying,
        This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
1Corinthians 11:26 For as often as ye eat this bread, and drink this cup,
        ye do shew the Lord’s death till he come.

phort-izô , load, load them with burdens, encumber the eyes, ophthalmos
Phort-izô   Ev.Luc.11.46; perissêi dapanê  ph. ta koina A massive burden
A.  Perissos A.beyond the regular number or size, prodigious, 2.out of the common, extraordinary, strange, II. more than sufficient, superfluous, 2. in bad sense, superfluous, useless, poetry,
B.  Dapan-ê  A. cost, expenditure,Hes.Op.723A. sweet bay, Laurus nobilis, Od.9.183, Hes.Th.30, prob. in Men. Georg.36; to tēs d. (sc. trupanon)“ ariston” [“Apollōn khreiōn ek daphnēs gualōn hupo Parnēsoioh.Ap.396; “ex hōn eipe moi ho Phoibos . . Puthikēn seisas daphnēnAr.Pl.213; “ereō ti torōteron ē apo daphnēsCall.Del.94; “stephanōsai daphnēs stephanō
Manti^s , o(, gen. eōs, Ion. ios; voc. manti^: pl., gen. manteōn (written manteion IG12.503); dat. A. mantesiThgn.545: also fem., acc. sg. “mantida daphnēn App.Anth.6.122; nom. pl. mantides Suid.s.v. Sibulla:— diviner, seer, prophet, “all' age tina m. ereiomen ē hierēa ē kai oneiropolonIl.1.62, cf. Od.17.384;
Sibull-a  , Sibyl, Heraclit.92, Ar.Pax 1095,1116, Pl.Phdr. 244b. Early writers only recognize A. one Sibyl (Sibullai kai Bakides, Arist.Pr.954a36, is no exception), first localized at Erythrae or Cumae, Id.Mir.838a6; later, others are mentioned, cf. Str.14.1.34, Paus.10.12.1 sqq., Sch.Pl.l.c., Buresch Klaros p.120. [“SibillaIG22.1534.85 (iv B.C.).]
C. Daphne of the chorodidaskal-os A. trainer of the chorusorgeônikos,

Daphne of the Bachanalia also called Dionysia, in GrecoRoman religion, any of the several festivals of Bacchus (Dionysus), the wine god. They probably originated as rites of fertility gods. The most famous of the Greek Dionysia were in Attica and included the Little, or Rustic, Dionysia, characterized by simple, oldfashioned rites; the Lenaea, which included a festal procession and dramatic performances; the Anthesteria, essentially a drinking feast; the City, or Great, Dionysia, accompanied by dramatic performances in the theatre of Dionysus, which was the most famous of all; and the Oschophoria ("Carrying of the Grape Clusters").

Koina   4. in magical formulae, of words added at will by the user, 'and so forth', freq.in Pap., PMag.Osl.1.255, PMag.Par.1.273, al.; koina hosa theleis ib.2.53; ho k. logos PMag.Lond.46.435 ; cf. koinologia. VII. of forbidden meats, common, profane,

John Mark Hicks LU: The open circle invites others to come to the table and experience the divine community. We are invited into the inner circle of God’s own life to sit at the table of God with God.

Neo-Paganism Thesis

Ps 50:7  Hear, O my people, and I will speak;
        O Israel, and I will testify against thee: I am God, even thy God.
Ps 50:8  I will not reprove [verify] thee for thy sacrifices or thy burnt offerings,
        to have been continually before me.
Ps 50:9  I will take no bullock out of thy house, nor he goats out of thy folds.

All of the animals were created by God BEFORE mankind. If you kill CHRIST in the "eucharist" you blaspheme.

Ps 50:10  For every beast of the forest is mine, and the cattle upon a thousand hills.
Ps 50:11  I know all the fowls of the mountains: and the wild beasts of the field are mine.
Ps 50:12  If I were hungry,
        I would not tell thee:
        for the world is mine, and the fulness thereof.
Ps 50:13  Will I eat the flesh of bulls, or drink the blood of goats?

UNIVERSAL ANTITHESIS

Ps 50:14  Offer unto God thanksgiving; and pay thy vows unto the most High:
        Ps 50:15  And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.

THESIS

Isaiah 66:1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool:
        where is the house that ye build unto me? and where is the place of my rest?
Isaiah 66:2 For all those things hath mine hand made, and those things have been,
         saith the LORD: but to this man will I look,
        even to him that is poor and of a contrite spirit,
        and trembleth at my word.

ANTITHESIS

Isaiah 66:3 He that killeth an ox is as if he slew a man;
        he that sacrificeth a lamb,
        as if he cut off a dog’s neck;
        he that offereth an oblation, as if he offered swines blood;
        he that burneth incense, as if he blessed an idol.
                Yea, they have chosen their own ways,
                and their soul delighteth in their abominations.

Jesus said that those Christ identified as parasites and robbers--or hypocrites in Ezekiel 33 as speakers, singers and instrument players were KILLERS.  It would seem to be beyond redemption to have such a perverted view of God when no one could have misssed the point.
Thuo I. Act., offer by burning meat or drink to the gods (“to thuein dōreisthai esti tois theoisPl.Euthphr.14c), “theoisi de thusai anōgei Patroklon . . , ho d' en puri balle thuēlasIl.9.219, cf.
Plat. Euthyph. 14c For now, when you were close upon it you turned aside; and if you had answered it, I should already have obtained from you all the instruction I need about holiness.science of sacrificing and praying? But, as things are, the questioner must follow the one questioned wherever he leads. What do you say the holy, or holiness, is? Do you not say that it is a kind of

Euthyphro
Yes.

Socrates
And sacrificing is making gifts to the gods

2. sacrifice, slay a victim, [ hēliō th. hippous (v.l. hippoisi) ib. 216; “tauron Pi.O.13.69; “hautou paidaA.Ag.1417, cf. S.El.532, etc.; “hiraHdt.1.59; “hiereia
Aesch. Ag. 1412 Clytaemestra
It's now that you would doom me to exile from the land, to the hatred of my people and the execration of the public voice; though then you had nothing to urge against him that lies here. And yet he, [1415] valuing no more than if it had been a beast that perished—though sheep were plenty in his fleecy folds—he sacrificed his own child, she whom I bore with dearest travail, to charm the blasts of Thrace. Is it not he whom you should have banished from this land [1420] in requital for his polluting deed?
CHRIST IN THE PROPHETS WARNS ABOUT THE LYING PEN OF THE SCRIBES

> Thus saith the Lord of hosts, the God of Israel;
       Put your burnt offerings unto your sacrifices, and eat flesh. Jeremiah 7:21

> For I spake NOT unto your fathers, nor commanded them
        in the day that I brought them out of the land of Egypt,
       concerning burnt offerings or sacrifices: Jeremiah 7:22

 > But this thing commanded I them, saying,
       Obey my voice, and I will be your God, and ye shall be my people:
       and walk ye in all the ways that I have commanded you,
       that it may be well unto you. Jeremiah 7:23

> But they HEARKENED NOT, nor inclined their ear,
       but walked in the counsels and in the imagination of their evil heart,
       and went backward, and not forward. Jeremiah 7:24

WHAT WAS THE GOD THEY SACRIFICED TO?
Hēlios , ho, II. as pr. n., Helios, the sun-god, Od.8.271, etc.; ton . Men.Sam. 108; hupo Dia Gēn Hēlion, in manumission-formula, POxy.48.6, 49.8 (i A.D.), IG9(1).412(Aetolia), IPE2.54.10(iii A.D.); [“Hēlios doulous eleutherous poieiArtem.2.36; identified with Apollo, Carm.Pop.12, E.Fr.781.11; with Dionysus, D.Chr.31.11, etc.
2. Hēliou astēr, of the planet Saturn, [666]
HOW DO WE KNOW THAT?

Acts 7:40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

Acts 7:41 And they made a calf in those days,
        and offered sacrifice unto the idol,
        and rejoiced in the works of their own hands.
Euphrainō , Ep. euphr-, fut. Att.155.12, Pi.I.7(6).3
Pind. I. 6
Just as we mix the second bowl of wine when the men's symposium is flourishing, here is the second song of the Muses for Lampon's children and their athletic victories: first in Nemea, Zeus, in your honor they received the choicest of garlands,

Pind. I. 7   In which of the local glories of the past, divinely blessed Thebe, did you most delightclashing bronze cymbals, flowing-haired [5] Dionysus? Or when you received, as a snow-shower of gold in the middle of the night, the greatest of the gods, when he stood in the doorway of Amphitryon, and then went in to the wife to beget Heracles?

your spirit? Was it when you raised to eminence the one seated beside Demeter of the But since ancient grace sleeps, and mortals are forgetful of whatever does not reach the highest bloom of skillful song, joined to glorious streams of words, [20] then begin the victory procession with a sweet-singing hymn for Strepsiades;
Acts 7:42 Then God turned,
        and gave them up to worship the host of heaven;
        as it is written in the book of the prophets,
        O ye house of Israel, have ye offered to me slain beasts
        and sacrifices by the space of forty years in the wilderness?

BUT God had not commanded sacrifices. But:

Acts 7:43 Yea, ye took up the tabernacle of Moloch,
        and the star of your god Remphan,
        figures which ye made to worship them:
        and I will carry you away beyond Babylon.
The Ghebers of Hebron 2 Hoaea, xii. 4 derives the name Inracl from Sarah to contend, to fight, and El = God of Fire. — Gen. xxxii. '28. Asarians, Asriel, Israel, a name of the War god {Exodus, xiii. 21, 22, xiv. 25), Saturn and the Sun. The Fire-god Azar was the God of war, and M'irs was the Sun. — Macrob. I. xvii. OS

But these fire-worshippers carried with them the arks of Moloch and Khiun (Life-god), their Adon, and they had, like the other peoples of the Delta, their Mysteries, which the priests instituted. They took with them from Phoenicia, probably, a certain knowledge of fixed vocal signs; and it would not be safe to deny to Syria the possession of some sort of (Syrian) hieroglyphs
Acts 7:44 Our fathers had the tabernacle of witness in the wilderness,
            as he had appointed, speaking unto Moses,
            that he should make it according to the fashion that he had seen.
Acts 7:45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles,
            whom God drave out before the face of our fathers, unto the days of David;
Acts 7:46 Who found favour before God,
            and desired to find a tabernacle for the God of Jacob.

Acts 7:47
BUT Solomon built him an house.
Acts 7:48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,

Isaiah 66:4 I also will choose their delusions, and will bring their fears upon them;
         because when I called, none did answer;
         when I spake, they did not hear: but they did evil before mine eyes,
         and chose that in which I delighted not.

That is the Command Example Inference: you get no choice

H8586 ta‛ălûl tah-al-ool' From H5953 ; caprice (as a fit coming on), that is, vexation; concretely a tyrant:—babe, delusion Alal (h5953) glean, mock,

Illūdo 1. To scoff or mock at, to make a laughing-stock of, to ridicule,
ipsa praecepta (rhetorum),Cic. de Or. 1, 19, 87:
voces Neronis, quoties caneret,Tac. A. 14, 52Plane
plănus , i, m., = planos, I. a juggler, impostor, cheat (class.; cf. “erro): ille planus improbissimus,Cic. Clu. 26, 72: fracto crure planum attollere
Căno , cĕcĭni, cantum (ancient I. [select] imp. cante = canite,
2. Of the faulty delivery of an orator, to speak in a sing-song tone: “inclinată ululantique voce more Asiatico canere,
C. Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound: “canentes tibiae,Cic. N. D. 2, 8, 22: “maestae cecinere tubae,Prop. 4 (5), 11, 9. 
C. Since the responses of oracles were given in verse, to prophesy, foretell, predict.

IT IS DELUSIONAL TO PROMOTE POLYTHEISM BASED ON A PAINTING WHEN THE USUAL IMAGES ARE BIBLICAL

Source The Clasical Trinity view began consistent with:

1Timothy 2:4 Who will have all men to be saved,
   and to come unto the knowledge of the truth.
1Timothy 2:5 For there is one God,
     and one mediator between God and men,
     the man Christ Jesus;

God, then, having His own Word internal within His own bowels,
........... begat Him, emitting Him
........... along with His own wisdom before all things.

He had this Word as a helper in the things that were created by Him, and by Him He made all things.

He is called "governing principle", because He rules, and is Lord of all things fashioned by Him.
He, then, being
Spirit of God, and governing principle, and wisdom, and power of the highest,
came down upon the prophets
, and through them spoke of the creation of the world and of all other things. 
(This was the Spirit of Christ, 1 Peter 1:11; Revelation 19:10)

For the prophets were not when the world came into existence,

but the wisdom [Spirit in this instance is Sophia] of God which was in Him, and
........... His holy Word which was always present with Him.

John Mark Hicks LU: This is salvation. As the ancient Orthodox sang (Lossky, The Meaning of Icons, 201):

“The blessed Abraham saw the Trinity,
as far as man can,
and regaled It as a good friend.”

Well, they lie, don't they: Eternal life is based on understanding that:
       
        There is only one  God the Father Who is in heaven.
        There is only one Lord (ruler) on earth.
Genesis 26:24 And the LORD appeared unto him the same night, and said,
       
I am the God of Abraham thy father: fear not,
        for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.
Genesis 28:13 And, behold, the LORD stood above it,
        and said,
I am the LORD God of Abraham thy father, and the God of Isaac:
        the land whereon thou liest, to thee will
give it, and to thy seed;
Genesis 31:42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.
Throughout the New Testament and especially in the Epistles as each writer completed his part, the term "The Holy Spirit" almost dissappears and the two-fold relationship of "persons" is universal in the salutations:
  1. God the Father in Heaven
  2. Jesus made to be both Lord and Christ to be the one mediator between man and God.
  3. The Spirit OF God identifies HIS rational nature.
Acts 2:22 Ye men of Israel, hear these words;
        Jesus of Nazareth,
        a man approved of God among you by miracles and wonders and signs,
        which God did BY him in the midst of you, as ye yourselves also know:

Jesus of Nazareth was killed, was resurrected, was changed into His post-resurrection state and returned on the day of Pentecost.

John 16:13 Howbeit when he, the Spirit OF truth, is come,
        he will guide you into all truth:
        for he shall not speak of himself; but whatsoever he shall hear,
        that shall he speak: and he will shew you things to come.

Matthew 17:2 And was transfigured before them: and his face did shine as the sun,
        and his raiment was white as the light.
Mark 9:2 And after six days Jesus taketh with him Peter, and James, and John,
        and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.

Luke 10:22 All things are delivered to me of my Father:
        and no man knoweth who the Son is, but the Father;
        and who the Father is, but the Son,
        and he to whom the Son will reveal him.

1John 5:20 And we know that the Son of God is come,
        and hath given us an understanding,
                that we may know him that is true,
                and we are
in him that is true,
                even
in his Son Jesus Christ.
                        This is the true God, and eternal life.

I BELIEVE THAT THEY LIE

John Mark Hicks LU: So What?

Relationality—communal subsistence—is woven into the fabric of the cosmos itself.

God is not an isolated, single monarch whose only relation is to rule. God is a community of equals (they share the divine nature) united in mutual love
That means that there are THREE GODS at Lipscomb University: that is consistent with H. Leo Boles who said that there were THREE persons (people) but they just had ONE NATURE. Jesus doesn't even PRAY for the Kosmos!

Tertullian the second person to use the word "trias"

As there is no ground for this, I am led to other arguments derived from God's own dispensation,
        in which He [God] existed before the creation of the world,
        up to the generation of the Son.

But as for me, who derive the Son from no other source but from the substance of the Father, and (represent Him) as doing nothing without the Father's will, and as having received all power from the Father,
        how can I be possibly destroying the Monarchy from the faith,
        when I preserve it in the Son just as it was committed to Him by the Father?
The same remark (I wish also to be formally) made by me with respect to the third degree in the Godhead, because I believe the Spirit to proceed from no other source than from the Father through the Son. Look to it then, that it be not you rather who are destroying the Monarchy, when you overthrow the arrangement and dispensation of it, which has been constituted in just as many names as it has pleased God to employ.

But it remains so firm and stable in its own state, notwithstanding the introduction into it of the Trinity,
        that the Son actually has to restore it entire to the Father;
        even as the apostle says in his epistle, concerning the very end of all:

"When He shall have delivered up the kingdom to God, even the Father; for He must reign till He has put all enemies under His feet;" following of course the words of the Psalm: "Sit You on my right hand, until I make Your enemies Your footstool." "When, however, all things shall be subdued to Him, (with the exception of Him who did put all things under Him,) then shall the Son also Himself be subject to Him who put all things under Him, that God may be all in all."

For before all things God was alone -- being in Himself and for Himself universe, and space, and all things. 
Moreover, He was alone, because there was nothing external to Him but Himself.

        Yet even not then was He alone;
        for He had with Him that which He possessed in Himself,
        that is to say, His own Reason.

For God is rational, and Reason was first in Him; and so all things were from Himself.
This Reason is His own Thought (or Consciousness) which the Greeks call logos,
        by which term we also designate Word or Discourse

        and therefore it is now usual with our people, owing to the mere simple interpretation of the term,
            to say that the Word was in the beginning with God;
            although it would be more suitable to regard Reason as the more ancient;
            because God had not Word from the beginning, but He had Reason even before the beginning;
            because also Word itself consists of Reason,
            which it thus proves to have been the prior existence as being its own substance.

Not that this distinction is of any practical moment.
        For although God had not yet sent out His Word,
        He still had Him within Himself,
                 both in company with and
                 included within His very Reason,
        as He silently planned and arranged within Himself
        everything which He was afterwards about to utter through His Word.

Now, whilst He was thus planning and arranging with His own Reason,
        He was actually causing that to become Word
       
which He was dealing with in the way of Word or Discourse


1Cor. 8:5 For though there be that are called gods, whether in heaven or in earth,
(as there be gods many, and lords many,)
1Cor. 8:6 But to us
        there is but ONE GOD, the Father, OF whom are all things, and we in him;
        and ONE LORD Jesus Christ, BY whom are all things, and we by him

Acts 2:34 For David is not ascended into the heavens:
         but he saith himself, The LORD said unto my Lord,
        Sit thou on my right hand,
Acts 2:35 Until I make thy foes thy footstool.
Acts 2:36 Therefore let all the house of Israel know assuredly,
        that God hath made that same Jesus, whom ye have crucified,
        both Lord and Christ.

Messiah would be of the seed or sperm of Abraham and David: Jesus of Nazareth did not exist until He was Born. The CHRIST in Spirit was the ROCK in the wilderness.

Alexander Campbell and others understand that A holy spirit is OUR unholy spirit which has been cleansed by the blood of Jesus Christ and not His "spirit."

"This is...understood by every attentive reader. The original phrase is hagiasmos pneumatos, and is found only in II. Thess. ii. 13; I. Pet. i. 2. In both places it appears to refer to the sanctification of the spirit of believers.   It is literally rendered "sanctification [or holiness] of spirit." There is no article in the original and no epithet that suggests the Holy Spirit in either passage. 

God has chosen men to salvation through (or by) holiness of spirit;
       
not through the holiness of his Spirit,
        but through the holiness of their spirit.

When Jesus prayed (John xvii.) for the sanctification or holiness of his disciples,
          it was through the truth: "Sanctify them through the truth;
          thy word is truth."

The belief of the truth is, therefore, by Paul associated with this holiness or sanctification of spirit.

The Spirit of God is frequently denominated in these days, "the Sanctifier." Let it be granted that it is the Spirit that sanctifies or sets apart men to God, still it must be argued from the Record  
        that he sanctifies them only through the truth or gospel believed.
A sanctified unbeliever is inconceivable;
        and, as "without holiness [or sanctification of spirit] no man can see the Lord;
        so, without faith, there can be no holiness, and no action acceptable to God.

All persons sanctified to God to any high office or function, were anointed, and thus consecrated to his special service. So all Christians, being priests, 

        are anointed or sanctified by the Holy Spirit 
       [135] through the obedience of the truth,
        and sprinkling of the blood of Jesus,
        cleansing their consciences from dead works to serve the living God."

John Mark Hicks LU: The perichoretic love within the Trinity is a love willing to be vulnerable that sovereignly decides to enter into relationship with others. This is the heart of who God is as Creator and Redeemer. All forms of human love, then, are faint reflections of that Triune love internal to God’s own life.

THAT IS THE MEANING OF PERFORMING MUSICAL TEAMS: This defines David's naked dance where He made himself vile (halal) with the girls.

Perikorda_kizō , A. dance the kordax around, gloss on periekokkasa, Sch.Ar.Eq.694.

kordax , a_kos, ho, A. cordax, a dance of the old Comedy, kordaka helkusai to dance it, Ar.Nu.540, cf. 555, Luc.Salt.22, 26; “orkheisthai nēphōn ton k.Thphr.Char.6.3; regarded as indecent, l.c., cf. Ath.14.631d; also in cult of Artemis at Sipylus, Paus.6.22.1; at Elis, ibid.; “hoi peri ton Puthion Apollōna k.IG12(7).246

This is the dance of Apollo, Abaddon or Apollyon prophesied to unleash the locusts (Musicians) about this time

Mark 9 the Worm that Dieth Not.
In Greek all of the sacrificial musicians were called "parasites."  It seems that the worms or maggots which will not die are
Kolax , a^kos, ho,
A. flatterer, fawner, Ar.Pax756, Lys.28.4, Pl.Phdr. 240b, etc.; “tukhēs kolakesAntipho Soph.65; “pantes hoi k. thētikoi kai hoi tapeinoi k.Arist.EN1125a1, cf. 1108a29, Thphr.Char.2.1; parasite, Eup.159.1, Antisth. ap. D.L.6.4.
2. in later Gr., = Att. goēs, Moer. p.113 P.
II. lisping pronunciation of korax, Ar.V.45.

Aristoph. Wasps 1
Xanthias
Enough, enough, spare me. Your dream stinks vilely of old leather

Sosias [40] Then this scoundrelly whale seized a balance and set to weighing ox-fat.

Xanthias Alas! it's our poor Athenian people, whom this accursed beast wishes to cut up and despoil of their fat.

Sosias Seated on the ground close to it, I saw Theorus, who had the head of a crow. Then Alcibiades said to me in his lisping way, [45] "Do you thee? Theoruth hath a crow'th head."

Xanthias Ah! that's very wll lisped indeed!

John Mark Hicks LU: The communion of the divine persons is a model for human community: family, church, and society. The doctrine of the Trinity provides the theological resources for communal life and relationality. We-in-the-plural images God (though it has been defaced by sin). This cautions against the individualism of modern culture as well as the individualistic soteriology of much modern theology (including Evangelicalism).

This communion is COMMUNICATION: The Spirit OF Christ communicates the Words of God which we have no right to change.

The doctrine of Trinity assures us of God’s economic presence through the incarnation and indwelling Spirit.

God as Immanuel came in the flesh
but now God dwells among us and within us as the Holy Spirit.
The presence of the Spirit is the presence of God who links heaven and earth (2 Corinthians 13:14; Ephesians 2:18).
The Father did not orphan us, that is, he has not left us without his personal presence. That presence is not mediated by some inferior being, angel or mediator but by his own Spirit in our hearts. God is still with us as the indwelling Spirit.

1Timothy 2:5 For there is one God,
        and one mediator between God and men,
        the man Christ Jesus;

Believest thou not that I am in the Father, and the Father in me?
the words that I speak unto you I speak
not of myself:
but the
Father that dwelleth in me, he doeth the works. John 14:10

Believe me that I am in the Father, and the Father in me: or else believe me for the very works sake. John 14:11

Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. John 14:12

Works means ERGS or the expenditure of suffering and sweat and blood: No, you do not hear the voice of God because NO MAN HEARETH God and that is why GOD came to us with vocal cords.

And whatsoever ye shall ask in my name, that will I do,
that the
Father may be glorified in the Son. John 14:13
If ye shall ask any thing
in my name, I will do it. John 14:14

That is why Peter understood baptism in the NAME of "father, son and spirit" meant baptize in the NAME of Jesus Christ (Jehovah-saves)

Note the conditional IF:

If ye love me, keep my commandments. John 14:15
        And I will pray the Father, and he shall give you another [fuller] Comforter,
        THAT he may abide with you for ever; John 14:16

Is HE another little person to fit in your carnal body? NO. Spirit is PERSONIFIED and CODIFIED:

Even the Spirit OF truth; whom the world cannot receive,
        because it
seeth him not, neither knoweth him:
        but
ye know him; for he dwelleth with you,
        and shall be
in you. John 14:17
John 14:18 I will not leave you comfortless:
I will come to you.

When Jesus died, was resurrected, glorified and ascended to the Father from Whom all spirits come He received the promise of that Holy Spirit state we shall all receive when we are CHANGED.  He returned in the form of wind and fire at Pentecost and "shed forth that which ye see and hear."

1John 2:1 My little children, these things write I unto you, that ye sin not.
        And if any man sin,
we have an advocate with the Father, Jesus Christ the righteous:
1John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
1John 2:3 And hereby we do know that we know him, if we keep his commandments.
1John 2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
1John 2:5 But whoso keepeth his word,
         in him verily is the love of God perfected: hereby know we that we are in him.
1John 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

Jesus of Nazareth appeared and and spoke to Paul to qualify him to let JESUS SPEAK.

It is the
spirit that quickeneth; the flesh profiteth nothing:
the words
that I speak unto you, they are spirit, and they are life. John 6:63
Now when they had gone throughout Phrygia and the region of Galatia, and

were forbidden of the
Holy Ghost to preach the word in Asia, Acts 16:6 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. Acts 16:7
When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. Acts 16:7NIV, NAS, RSV, LIV

John Mark Hicks LU: The triune picture of God grounds missionary theology. The divine community shares an intimate and full love for each other, but also extends that love in both creation and redemption beyond that community.

Matthew 28:18 And Jesus came and spake unto them,
        saying, All power is given unto me in heaven and in earth.
Matthew 28:19 Go ye therefore, and teach all nations,
        baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Teaching them to observe all things whatsoever I have commanded you:
        and, lo, I am with you alway, even unto the end of the world. Amen.
Matthew 28:20

Christ spoke through the Prophets (not the kings or priests) and defined the REST He woul bring both inclusively and exclusively.  Peter affirms that the prophecies made more certain by Jesus and left as an inspired "memory" is that upon which the church is built or EDUCATED. That is the CENI in three verses.

ALL power of Father, Son and Spirit was vested in Jesus of Nazareth whom God MADE TO BE both Lord and Christ in the NAME (singular) of Jesus Christ.  That is the only name to be taught:

THESIS:  all pagans including the false Jews of the time believed that the godhead was Zeus, Demeter, Dionysus or some such person. Herod's temple was dedicated to Jupiter.

ANTITHESIS: God vested all of the supposed powers of the always-pagan trinity in ONE PERSON: If you see Jesus you see the Father (not God).  You have been WITH the Spirit (not a god). Thomas wanted to SEE the father presuming another person.

That is to make it IMPOSSIBLE for any Disciple of Christ to fall back into polytheism.

John Mark Hicks LU: In creation, the divine community shared its love with others. It invited those who are made in their image to participate in the joy of communion.

In redemption, the divine community shared its love with a hostile and sinful humanity. The incarnation itself is the great missionary project and the model of all missionary activity. God himself came to a hostile world to invite it back into communion with the divine community.

If the divine community is a model for the church and the church is to be one just as the Father and Son are one (John 17:20-21), then the church must ground its missional spirit in the doctrine of Trinity.

"Missional" is not a word: it is "The O lyte" at it's most devious.

This is H. Leo Boles Tritheism which he first articulated at FHU in 1938 and first published in 1942.
Part Two

CHRIST IN THE PROPHETS REPUDIATES THIS POLYTHEISM DEFINED BY JOHN AS ANTICHRIST

Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts;
        I am the
first, and I am the last;
        and
beside me there is no God. Isaiah 44:6 ( 45:21, 22)

And who, as I, shall call, and shall declare it, and set it in order for me,
since I appointed the ancient people? and the things that are coming,
and shall come, let them shew unto them. Isaiah 44:7

Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:8

Beside is:

Biladey (h1107) bil-ad-ay'; constr. plur. from 1077 and 5703; not till, i. e. (as prep. or adv.) except, besides: - beside, not (in), save, without

This word is made up of two parts:

bal (h1077) bal; from 1086; prop. a failure; by impl. nothing; usually (adv.) not at all; also lest: - lest, neither, no, none (that...), not (any), nothing.

Ad (h5703) ad; from 5710; prop. a (peremptory) terminus, i. e. (by impl.) duration, in the sense of advance or perpetuity (substantially as a noun, either with or without a prep.): - eternity, ever (-lasting, - more), old, perpetually, / world without end.

ăb, ā , abs II. Fig., in time and other relations, in which the idea of departure from some point, as from source and origin, is included; Engl. from, away from, out of; down from; since, after; by, at, in, on, etc.
B. Transf., without the idea of motion. To designate separation or distance, with the verbs abesse, distare, etc., and with the particles longe, procul, prope, etc.

I'll bet the ONE God would have a hard time doing that Stary Worship circle dance John Mark Hicks tries to impose.

The Lord and His Redeemer are not two: the "and" is not cumulative:

This is what the LORD says--your Redeemer, who formed you in the womb: I am the LORD, who has made all things,
........... who alone stretched out the heavens, who
........... spread out the earth by myself Isaiah 44:24

And I (God) will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. Isaiah 45:3

I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: Isaiah 45:5

That they may know from the rising of the sun (east), and from the west, that there is none beside me. I am the Lord, and there is none else. Is.45:6

I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. Isaiah 45:7

But the Lord (Jehovah) is the

[1] true (Elohim) God, he is the
[2] living God (Elohim) , and an
[3] everlasting king (ascends the throne):

at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. Jer 10:10

Thus shall ye say unto them, The gods (not true, living, everlasting Elohim) that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. Jeremiah 10:11

He hath made the earth by his [1] power, he hath established the world by his [2] wisdom, and hath stretched out the heavens by his [3] discretion. Jeremiah 10:12

When he [1] thunders, the waters in the heavens [2] roar; he makes clouds rise from the ends of the earth. He sends lightning with the rain and brings out the [3] wind (spirit) from his storehouses. Jeremiah.10:13

John Mark Hicks LU:  Liturgically, we praise the Father through the Son in the power of the Holy Spirit. This doxological approach keeps the economic roles of the Trinity in focus, preserving the fountainhead of the Father, recognizing the redemptive instrumentality of the Son and honoring the empowering presence of the Spirit.

We Church of Christ (ekklesia, synagogue) do not DO liturgy: we reject self pleasure (all of the hypocritic arts) and then 'use one mind and one mouth" to speak "that which is written for our learning." If Jesus catches you doing "liturgy" when He comes to be our present Teacher when the elders teach that which has been taught He will probably wash your mouth with Lie Soap.

The Christological and pneumatological [let your yes be yes and your no no] dimensions of Christian liturgy reflect the newness of God’s work in the present age.

We do not worship God in the abstract but we worship the Father because he has acted in Jesus for our sakes and God is present among us by the Spirit. Liturgy, therefore, reflects the triune nature of God as the Father is praised through Jesus Christ in the power of the Holy Spirit.

The only "worship" word for the Church of Christ in the wilderness was to "rest, read and rehearse the word of God." The only worship concept used by Paul is to "give attention to the public reading of the word, to exhortation and to doctrine." Liturgy implies a MAGICAL act: we Christians do not treat Christ as an "ology" and HIS OWN SPIRIT as a WINDology.

NOW, Notice that there are TWO ACTORS: There is no MEDIATOR Being between Father and Son. John said that if you deny that Christ is Father and Son you are an Anti-Christ.

Heb. 10:12 But this man, after he had offered one sacrifice for sins for ever,
        sat down on the right hand of God;
1Timothy 2:3 For this is good and acceptable in the sight of God our Saviour;
1Timothy 2:4 Who will have all men to be saved,
        and to come unto the knowledge of the truth. [ceni]
1Timothy 2:5 For there is one God,
           
and one mediator between God and men,
            the man Christ Jesus;
1Timothy 2:6 Who gave himself a ransom for all,
        to be testified in due time.

2Cor. 13:14 The grace of the Lord Jesus Christ,
        and the love of God,
        and the communion of the Holy Spirit,
        be with you all. Amen.
Again, communion is not what John Mark Hicks etc teach as a family warmth: The stealing of the Comunity Church is based on the idea that God NEEDED comanionship and church should be COMMUNE instead of the directly commanded "School (only) of the Word (only."
2Cor. 4:13 We having the same spirit OF faith, according as it is written,
     
I believed, and therefore have I spoken;
       we also believe, and therefore speak;

John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing:
        the words that I speak unto you, they are spirit, and they are life

Commūnĭcātĭo
I. a making common, imparting, communicating
II. in rhet., a figure of speech, = anakoinōsis, in accordance with which one turns to his hearers, and, as it were, allows them to take part in the inquiry, Cic. de Or. 3, 53, 204; Quint. 9, 1, 30; 9, 2, 20 and 23.

Paul didn't sermonize till midnite: he DIALOGED.
Quint. Inst. 9 1.29
[29] Again, with a view to augmenting or attenuating the force of some point, we may exaggerate and overstate the truth:
        we may ask questions, or, what is much the same,
        enquire of others and set forth our own opinion.
There is also available the device of dissimulation, when we say one thing and mean another, the most effective of all means of stealing into the minds of men and a most attractive device, so long as we adopt a conversational rather than a controversial tone.”

Quint. Inst. 9 1.30
Hesitation may be expressed between two alternatives, our statement may be distributed in groups or we may correct ourselves, either before or after we have said something or when we repel some allegation against ourselves. We may defend ourselves by anticipation to secure the success of some point which we propose to make or may transfer the blame for some action to another. We may confer with our audience, admitting them as it were into our deliberations, may describe the life and character of persons either with or without mention of their names, a device which is one of the greatest embellishments of oratory and specially adapted to conciliate the feelings, as also frequently to excite them.”

[31] Again by the introduction of fictitious personages we may bring into play the most forcible form of exaggeration. We may describe the results likely to follow some action, introduce topics to lead our hearers astray, move them to mirth or anticipate the arguments of our opponent. Comparisons and examples may be introduced, both of them most effective methods; we may divide, interrupt, contrast, suppress, commend.”
G2842 koinnia koy-nohn-ee'-ah From G2844 ; partnership, that is, (literally) participation, or (social) intercourse, or (pecuniary) benefaction:(to) communicate (-ation), communion, (contri-), distribution, fellowship.

There are similar passages:  All of the salutations recognize:

One God the Father (monad)
On Jesus of Nazareth MADE TO BE both Lord and Christ

1Cor. 1:6 Even as the testimony of Christ was confirmed in you:
1Cor. 1:7 So that ye come behind in no gift;
        waiting for the coming of our Lord Jesus Christ:
1Cor. 1:8 Who shall also confirm you unto the end,
        that ye may be blameless in the day of our Lord Jesus Christ.
1Cor. 1:9 God is faithful,
        by whom ye were called unto the fellowship
        of his Son Jesus Christ our Lord.
Jesus of Nazareth did not preexist or he would not qualify as Messiah.
Acts 2:36 Therefore let all the house of Israel know assuredly,
        that God hath made that same Jesus, whom ye have crucified,
        both Lord and Christ.


Acts 2:22 Ye men of Israel, hear these words;
        Jesus of Nazareth,
        a man approved of God among you by miracles and wonders and signs,
        which God did BY him in the midst of you, as ye yourselves also know:

The "testimony" or Christ IS the Spirit of prophecy.

Rev. 19:10 And I fell at his feet to worship him. And he said unto me,
        See thou do it not: I am thy fellowservant,
                and of thy brethren that have the testimony of Jesus:
                worship God:
for the testimony of Jesus is the spirit of prophecy.    
Therefore, the communion of the Holy Spirit is that which Jesus Christ communicated to the Apostles.
The apostles treat the Word of Christ as The Spirit
That is because Jesus said:
John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing:
the words that I speak unto you,
they are spirit, and they are life.

Speaking by the Father, Jesus as the Son COMMUNED Spirit to the Apostles.

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