References: Tis About Time I include these

REFERENCES MLA

1.       "Truth of Life: God Elohim." World Mission Society Church of God. World Mission Society Church of God. Web. 19 June 2011. <http://english.watv.org/truth/truth_life/content_elohim.asp>.

2.       Parsons, John J.. "The Hebrew Name for God - Elohim." Hebrew for Christians. N.p., n.d. Web. 19 June 2011. <http://www.hebrew4christians.com/Names_of_G-d/Elohim/elohim.html>.

3.       "Genesis 1:26 and the Hebrew Noun 'Elohim'" Israel of God. Web. 19 June 2011. <http://www.israelofgod.org/genesis1.htm>.

4.       (Learning to Read Hebrew: An Introductory Grammar. Robert Ray Ellis)

5.       "hermeneutics." Dictionary.com Unabridged. Random House, Inc. 20 Jun. 2011. <Dictionary.com http://dictionary.reference.com/browse/hermeneutics>.

6.       Oborne, Grant R. The Hermeneutical Spiral. Intervarsity Press 1991.

I'll add more as I go

Theology, an Overview of the Identity of God, Part 2

The basis of this understanding deals with the nature of the Hebrew word for God, “Elohim.”

Genesis is translated from the Hebrew into English. On the study of this text, one must examine the grammar at its roots, beginning with the Hebrew word for God used here, “Elohim.” “Elohim” is the plural form of “El” or “Eloha”; however, it does not denote a polytheistic character of God (i.e. “gods”) (Israel of God).

“The masculine plural ending does not mean “gods” when referring to the true God of Israel, since the name is mainly used with singular verb forms and with adjectives and pronouns in the singular (e.g., see Gen. 1:26).” (http://www.hebrew4christians.com/Names_of_G-d/Elohim/elohim.html)

As a result the following verb, “said”, (in Hebrew is “amer”) is singular. This is further proven in verse 29 which start, “Then God said, ‘I give you…’”. If the text were indicating an existence of multiple deities, the grammar of this would have gone along the lines of “And God said, ‘We gave you...’”  This leaves the question:

Why did the writer use ‘us’ and ‘our’ in the rest of verse 26?

This answer can be explained by examining the grammar moods.  In verse 26, the cohortative mood is used. According to literature on Hebrew grammar, this mood  is used with an auxillary verb like ‘let’ and “may”. An example of non-cohortative would be “we will rule”, while the cohortative would be “Let us rule” (Learning to Read Hebrew: An Introductory Grammar. Robert Ray Ellis). Further studies suggest that when verse 26 uses the plural pronouns, it’s in a majestic plural sense. Where the speaker and the audience are both involved. In this case the speaker is God and the audience, all of Creation. The grammar application applies similarly to Genesis 11, and Isaiah 6.

In essence, the conclusion of multiple deities is false and a result of inadequate study of Hebrew and grammar. Resources are available across the internet as well as throughout different local libraries for one to find this information themselves. This raises the question, “Why do they teach this then?” This is addressed later.

With this understanding, when one continues and analyzes the scriptures referencing the creation of man and woman in the image of God, it makes sense to look at the character trait of God implied and attribute it to the creation. It does not make sense to look at the creation and attribute it to the creator.  An example of this can be found in the way we discuss children and parental resemblances. It makes sense to say that I and my dad look alike, but it does not make sense to conclude that my dad looks like me (implying I’m the source of our good looks). It does make sense to say that I look like him. In this text, made in the image would have to reference some type of greatness or majesty possessed by God potentially. This topic is more important for other studies, such as the identity of man which will be covered later.

Furthermore, there are a few other issues with the included interpretations. Nowhere in these verses shared do they even mention a female deity, and this is not to say that God is a man, but that he expresses himself in a masculine way (this makes even more sense when looking at the word Elohim). Furthermore, none of these verses suggest a new age. It speaks of a new covenant.

Therefore, when studying this text in addition to the Hebrew grammar, one can more clearly understand the message of this passage. The eisegesis performed by the WMSCOG interpretation because of it’s nature of putting in meaning, harms the interpretation of the text. 

Theology, an Overview of the Identity of God, Part 1

Boxed Content comes from following source:

"Truth of Life: God Elohim." World Mission Society Church of God. World Mission Society Church of God. Web. 19 June 2011. <http://english.watv.org/truth/truth_life/content_elohim.asp>.

The following boxed content shows the verses used to support a theology that God [Elohim] is two separate beings, Mother God and Father God. Following the verses, WMSCOG emphasizes the message they believe one should get out of reading the verses. Within each box, I bolded and underlined certain commentary content for future focus.

A God Elohim Revealed in the Book of Genesis

Let us confirm that there is both a male and a female image of God, through the book of Genesis. Gen. 1:26-27 『Then God said, "Let us make man in our image, in our likeness,". . . So God created man in his own image, in the image of God he created him; male and female he created them.』 Both males and females were created in the image of God, and thus it is clear that God has two images: a male image and a female image. When God said, "Let us make man in our image," God used the word "us"—a plural term—instead of using "me." We come to understand that not one God, but two Gods—a Father and a Mother—worked together during the Creation. Such plural terms are used to describe God in Genesis chapter 11, also. Gen. 11:1-7 『. . . The LORD said . . . "Come, let us go down and confuse their language so they will not understand each other."』 This verse, too, makes reference to God Elohim, the same God who created male and female (in Genesis chapter 1), saying, "Let us make man in our image, in our likeness." In Genesis chapter 11, God was responding to the arrogance of the people, who had collectively built the tower of Babel. Through this situation, God testifies that there exists a God the Mother as well as a God the Father by saying, "Let us go down…"

B God Elohim Revealed in the Book of Isaiah

We can confirm the existence of God Elohim through the book of Isaiah as well. Isa. 6:8 『Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for us?" And I said, "Here am I. Send me!"』 When God was searching for a man to preach His words, God said, "Who will go for us?" instead of saying, "Who will go for me?" This reveals that not only the Father was working, but that there was a Mother who was working as well.

C God Elohim Revealed in the Book of Jeremiah

In the book of Jeremiah we can also find references to God Elohim. Jer. 31:22 『. . . The LORD will create a new thing on earth—a woman will surround a man.』 God said that He would create a new thing: a woman would surround a man. Spiritually, this verse has a very profound meaning. The woman, Eve, had once been inside the man. If God had not made the woman with the ribs He had taken out of the man, how could the woman have been able to surround the man? The new thing, that God said He would bring to the earth, would be the revealing of Mother, who has been within God the Father since the beginning. The new thing would be created at the time God established the new covenant. Jer. 31:31-34 『"The time is coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah . . . "I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, 'Know the LORD,' because they will all know me, from the least of them to the greatest."』 In the Hebrew Bible, the word "God" is actually written as "Elohim"—"I will be their God [Elohim]." "Elohim" is the plural form of the word "Eloha," meaning a singular God. Therefore, "Elohim" means "Gods," plural. Once we can understand the concept of God Elohim through the new covenant, we no longer need men to teach us to know God, because we will all know God, from the least of us to the greatest. In the truth of the new covenant, we can only become the children of God when we have God the Father and God the Mother, our God Elohim. When God Elohim created male and female, They said, "Let us make man in our image, in our likeness." When God Elohim punished the evil acts of God's people, They said, "Let us go down." When the Gods called to Isaiah, They said, "Who will go for us?" Throughout the Bible, God has existed as the male God and the female God: Elohim.

D Elohim Will Appear in Their Own Time

God promised that He would appear according to His own timing (1 Tim. 6:15). Let us confirm what form He will appear in. Rev. 22:17 『The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.』 For our salvation, God always referred to Himself as "us," and then God Elohim appeared—as the Holy Spirit and the Bride—to give us the water of life. In the first book of Timothy, it is written that God alone is immortal and lives in unapproachable light (1 Tim. 6:16). Thus, only the Spirit and the Bride—the Second Coming Christ, Ahnsahnghong, and the New Jerusalem Mother—are immortal and only They have life. Nevertheless, some people boast that they, also, have the power to give life. The people who make such assumptions are greatly mistaken. The Bible says that no one can have life until he or she eats the flesh of the Son of Man and drinks His blood (John 6:53), and Jesus said, "Follow me, and let the dead bury their own dead" (Matt. 8:22). Mere human beings, such as ourselves, cannot say that we are alive. There is no life in us, so we must go to God—Christ Ahnsahnghong and Mother—if we want to receive eternal life and salvation, because They are the only ones who have life. In order to give the everlasting water of life to mortal beings, God came down to this earth in this last age as the Holy Spirit, Ahnsahnghong, and the Bride, the New Jerusalem Mother. People who pervert or deny this Biblical teaching will never be able to enter the kingdom of heaven.

Boxed Content comes from following source:

"Truth of Life: God Elohim." World Mission Society Church of God. World Mission Society Church of God. Web. 19 June 2011. <http://english.watv.org/truth/truth_life/content_elohim.asp>.

Below is a diagram of the amin points expressed as well as subpoints

BOX A	BOX B	BOX C	BOX D
Elohim~Genesis	Elohim~Isaiah	Elhoim~Jeremiah	Elohim~appearing
There are two gods 1 is male, 1 is female	There are two gods 1 is male, 1 is female	new covenant=mother Elohim=”gods”	Christ=Ahnsahnghong This is a different age

The WMSCOG interpretation of several of these scriptures dictates that since God uses plural verbs, therefore, there must be two or more people represented here. More specifically, the WMSCOG interpretation dictates the how, in that God’s nature is reflected by the different genders male and female. Without proper context, this a possible conclusion, however studies prove differently. 

The basis of this understanding deals with the nature of the Hebrew word for God, “Elohim.” This discussed in Theology, an Overview of the Identity of God, Part 2.

Introduction

Introduction

                The purpose of this paper is to perform an in depth analysis of World Mission Society Church of God (WMSCOG) beliefs, teachings, and methodology as well as other aspects of this spiritual group in respect to the Bible (Christian). To start off, I want to establish certain primary assumptions that are addressed further in the appendix. The first assumption is that the Bible is authoritative, accurate, and God-breathed (divinely inspired). By saying this, I am saying that the Bible’s modern translations are trust worthy and valid to mankind on not just a spiritual (and eternal) basis, but that it is valid even on a day to day and pragmatic basis. In this paper the translations that will be used will include the Zondervan NIV, NASB, and the Recovery version. A more in depth discussion or guidance to other readings sources that deal with these assumptions can be found in the appendices. Arguments that deal with the Bible as a whole are addressed in the appendices also. One argument against the modern Bible is that it can be interpreted in a multiplicity of ways; in essence, the Bible is inherently subjective and has no ultimately true and valid meaning. This argument is further analyzed and discussed in the appendices.

                In order to study the Bible, there has to be an organized method of study and interpretation. Otherwise, the Bible would be unable to function as a tool for discerning the truth. Just as a hammer, and other tools are used to shape fiery hot metal in to a blade, one must apply a similar tool when shaping an understanding about the message and developing interpretations of the Bible. This tool is hermeneutics. Hermeneutics is defined as “the science of interpretation, especially of the Scriptures”; the second definition is “the branch of theology that deals with the principles of Biblical exegesis.” (Dicionary.com)

                By using hermeneutics, one can accurately interpret passages in the Bible. When looking at a passage, it is important to first understand the context. Context can be broken into two parts the historical context and the logical context. The historical context deals with the author, date written, the audience, purpose, and the themes. The logical context deals with using an inductive method of study to understand the thought development of the literature. Furthermore, one must also look at the language in which the passage was written. The Bible covers Hebrew, Aramaic, and Greek. Although everyone is not a scholar, using the internet one can easily gain an understanding of the context or by looking at introductions of recently published commentaries on the New Testament, Old Testament, or specifically introductions on specific books of the Bible.

                When dealing with different doctrines of WMSCOG, specifically one’s that use the Bible to back them, an abbreviated hermeneutical analysis will be performed. For further reading on hermeneutics, I suggest reading Hermeneutical Spiral, by Grant R. Osborne. 

Purpose of this blog

I am writing an exhaustive document on WMSCOG, however, I'd be glad to receive what ever feedback I can get to improve the arguments and analyses in it. I hope you all take something away from it.  :)

Everything you see here is a working copy of what I've made and researched so far. For any mistakes and errors I want to apologize in advance  (for any offenses taken as well).  Feel free to point out how I can right any wrongs, I will be quite thankful.