Doesn't matter how heretics feel about their execommunication. They are still teaching heresy. My advice would be to stop. It's really that simple.
The Immutability of God | Bible.org - Worlds Largest Bible Study Site
As a man, Jesus cooperated with the limitations of being a man. That is why we have verses like Luke 2:52 that says "Jesus kept increasing in wisdom and stature, and in favor with God and men." Therefore, at this point in his ministry he could say He did not know the day nor hour of His return. It is not a denial of His being God, but a confirmation of Him being man."
Properly understood, this passage is not a denial of the deity of Christ; rather, it is in harmony with the distinction between the two natures of Christ, one divine and one human.
1. Incommunicable attributes are those qualities of God not shared with human beings. In contrast, God's communicable attributes are shared with humans or associated with them to some degree. Because of this imago Dei, humans are like God in some certain respects but certainly not identical to him in nature. God's incommunicable and communicable attributes and Imago Dei are basic theological concepts taught at all Christian seminaries Ed but it is obvious that you never took the classes. Your entire understanding is misinformed and it's leading you into all sorts of error.
I'll just briefly introduce Imago Dei. A careful examination of Genesis 1:26-27 reveals that Hebrew references to "image" (selem) and "likeness" (demut) convey the idea of an object similar to or representative of something else, but not identical to it.
Further, the words image and likeness should not be understood as referring to two different things but rather as interchangeable terms that reflect a Hebrew form of synonymous parallelism. The New Testament Greek word for image (eikon) conveys virtually the same meaning as the Hebrew. Both languages indicate that God created humans to be similar to himself, but certainly not identical to himself. Therefore from a biblical perspective, human beings are in some sense both like and unlike the God who made them.
The Bible presents God as an infinite, eternal, immutable, and tripersonal Godhead. This basic overview of God leads to consideration of His work as the transcendent Creator and immanent Sustainer of the created order.
The author of Hebrews implies that Jesus, as the preincarnate Son of God, was indeed perfect (Heb 1:2–3). He is greater than the prophets, heir of all things and maker of the universe. But in the passage under consideration he is not in that preincarnate role. His role here is that of “the author of [the Christians’] salvation.” The preincarnate Son of God was not yet perfect in relation to that role. In fact, he could not fulfill that role at all until he became incarnate and died for the sins of humanity.
Perfection is an important concept in Hebrews (Heb 5:9, 14; 6:1; 7:11, 19, 28; 9:9, 11; 10:1, 14; 11:40; 12:2, 23). The Greek term means “to bring to maturity, perfection or fulfillment.”?1 The fulfillment aspect is the most important in Hebrews. The theme of the whole book is the fulfillment of the reality behind Mosaic ritual, but there is also a fulfillment coming to the lives of Christians as they go on to complete that to which they were called at their conversion. Even though Christ has done everything for them on the cross and they receive this upon committing themselves to him, there is a promise involved in this reception that is not fulfilled until they live out that to which they were called.
This same concept of fulfillment appears in Christ. At birth he is designated as Savior, but he has at that time done nothing to deserve such a title. It is a promise, a hope, but not yet a reality. He goes through life obeying the will of God and therefore experiencing suffering (Heb 2:18). The question remains: Will he keep on until the end? At Gethsemane, facing the time of fulfillment, he cries out, “Not my will but yours be done” (Heb 5:7 reflects this Gospel cry). He continues on his way to the cross and fulfills everything that is needed to be “founder” (the Greek term means “author,” “founder” or “leader” in most contexts) of salvation for his followers. Before that point he was not yet perfect, for death was a requirement to bring life to his people. After his death and resurrection he was the total fulfillment of all that was needed to bring salvation.
Therefore the perfection of Christ referred to here is a functional perfection, not a moral perfection, for he was never anything less than sinless. It is an earned perfection that will show up in its other aspects three more times in Hebrews (Heb 2:18; 4:15; 5:7–9), but at this point the function is salvation, earned only through death. Thus in talking about the perfecting of Christ the author underlines the fact that it was only through death and the suffering related to it that the world could gain a Savior.
"Unity" literally means "oneness." God is one Being, in contrast to many beings. There is one and only one God (monotheism) as opposed to many gods (polytheism). There are three related words that should be distinguished:
(1) Unity-There are not two or more gods.
(2) Simplicity-There are not two or more parts in God.
HOWEVER:
(3) Triunity-There are three persons in the one God.
God never created man in the image of angels, but in the divine image. In Genesis 1:26, the Father was addressing His Son and the Holy Spirit. In Genesis 3:22, after Adam had sinned, God declared, "The man has become like one of Us". Later, concerning the Tower of Babel, God said, "Let Us go down and there confUse their language" (Gen. 11: 7). In both instances the Trinity plurality again emerges.
Later, the Old Testament prophets implied this same Trinity relationship within the Deity. In recounting his call to the prophetic office, Isaiah records that God asked, "Whom shall I send? Who will go for Us?" (Isa. 6:8). God testified His threefold existence and nature.
In Zechariah, Jehovah spoke prophetically of the crucifixion and the second advent of the Messiah with these words: "And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn" (Zech. 12:10).
Do not miss the importance of the Me and Him. Clearly the Lord God is speaking, yet He Himself changes the usage of I and Me to Him, and He speaks about being "pierced." There can be little room for question. God the Father is speaking of His beloved Son, the second person of the Trinity, the One who shares the Divine nature, the One who was to be made sin for us.
Quite often the question is asked, "How can God be one and yet three?" or "How can three added together produce one?" To understand this, we must realize that God is not triplex but triune. He is beyond the laws of finite mathematics. The word one itself has different meanings in the Old Testament. In Deuteronomy 6:4, Moses declared to Israel, "Hear, 0 Israel: The LORD our God, the LORD is one!"
Many persons seize upon this text as an allegedly "unanswerable" argument against the doctrine of the Trinity. They say, "Here the Bible says that God is one. If He is one, how can He also be three, or three in One?"
Genesis 2:24 recounts that God spoke of Adam and Eve becoming: "one flesh." What we see is a unity of a composite character which was recognized by God Himself as existing within the World He had created. The Lord Jesus Christ Himself recognized composite unity when He declared about people joined in marriage, "the two shall become one flesh" (Mark 10:8).
Further use of the term one is found in Numbers 13:23-24, where the spies returning from the land of Canaan spoke of "one cluster of grapes," which could only mean that many grapes clung from one stem, although all drew their life from the same source. We can see, then, that the word "one" may refer to a composite unity rather than merely to a solitary "one" as, in fact, scripture teaches it does.
It's all so right when you look at scripture in light of ALL of scripture and don't stumble into heresy as those who hold to Oneness Doctrine have done with the persons of the one true God.
The Bible has many teaches without expressing the teaching in the form of a single word. To deny what the Bible teaches on this ground IS to err by way of fallacy and incorrectly handle the Word of God in truth. Here are some examples:
Atheism is the teaching that there is no God. "The fool has said in his heart, 'There is no God'" (Psalm 14:1). Obviously atheism exists even though we cannot find the word atheism in the Bible.
Divinity which means divine quality or godlike character. The Bible clearly speaks godlike quality of the Lord God (See Psalm 139 for example), yet the word Divinity is not found anywhere in the Bible.
Incarnation which means the word (God) who became flesh. This is definitely taught in the Bible (John 1:1,14), yet the word incarnation is not found in the Bible.
Monotheism is the teaching that there is only one God (Isaiah 43:10; 44:8) yet the word monotheism is not found in the Bible.
People who make this sort of argument that the word Trinity is not found in the Bible therefore there is no Trinity or committing a logical fallacy and proceeding to mishandle God's Word in this way.
What is the Oneness Doctrine? Bible Study with BibleStudyGuide.org. Study the Bible on the Internet.
