INDEX

 

To ensure rigorous multidisciplinary development, comprehensive engagement with the e-Consciousness models and advanced articles curated here is a mandatory prerequisite for all Master’s and Doctoral candidates.

Click for Faculty of Philosophy and Religion

From Dust – afar and tsela – side to “Super Dust”: The Cosmic Journey of Triadic Consciousness and the Glorified Body

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Assessing the Necessity of Biological Death for Human Glorification

The Ontology of New Birth: Spiritual Neuroplasticity

Cosmic, Biological, and Spiritual History; Tohu Wa-Bohu

The Unparalleled Attestation of Biblical Antiquity- Manuscripts

Cardiology of Conscience; Microtubules, Cardiac Brain

Cardiology of Conscience- Part 2 Suneidesis

Cardiology of the Spirit- The Mind of Christ

Converging storm- Rapture and Glorified Body

Men before Adam, Tree of Life and Block Time

Triadic Consciousness and the Big Bang

Block Universe; Triadic Consciousness; Arrow of Time and Retrocausality

Original Creation and Gap Theory: Asa and Bara

The Miraculous Eucharist: Lanciano and Dr Linoli

The Digital Relic: Forensic Pathophysiology and The Historical Bedrock

The Nativity of Jesus Christ: Evidence for a Birth in Late 5 BC

The Case for 3 April 33 AD Crucifixion; Sejanus Factor, Historical Accounts

Buddhism, Questions for Doctoral Students

Islamic Jurisprudence, Hinduism and Philosophy

The Neanderthal and Modern Human Connection

Eden as a Tabernacle, Adam’s Priestly role and the Tree of life

Hegelian Dialectics, Marxist Materialism, and the Fall of Adam

Counselling Resources

E Consciousness with Psychology

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• Applying E Consciousness to Emotional Intelligence
• E Consciousness with Anxiety, Depression, ADHD, Bipolar, PTSD

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E Consciousness with Philosophy

• E Consciousness with Kant’s transcendental idealism, and Boroditsky
• E Consciousness with Western, Greek, Asian and Arab Philosophers
• Mapping E Consciousness to Kant, Nietzsche, Aquinas and Church Fathers, Clement to Irenaeus
• E Consciousness with Hegelian dialectics, Marxist materialism and a pre-tribulational rapture.

The Doctrine of God

I. Introduction and Philosophical Conceptions The belief in a supreme, infinite divine being is foundational to the great traditions of Judaism, Christianity, and Islam. Historically, philosophers have attempted to define God outside of biblical revelation:

• Plato defined God as the eternal mind and the cause of good in nature.

• Aristotle viewed Him as "The first ground of all being".

• Kant described God as a being who is the cause of nature, possessing all rights and no duties.

• Hegel conceived of God as the absolute spirit that gains consciousness through human reason.

• Modern concepts, such as Edward Ames's view, reduce God to "the idea of the personalised, idealised whole of reality" or a "cosmic energy".

In contrast, the orthodox Christian doctrine is summarized by the Westminster Shorter Catechism: "God is spirit, infinite, eternal and unchangeable, in His being, wisdom, power, holiness, justice, goodness and truth". Strong defines Him as the "infinite and perfect spirit in whom all things have their source, support and end".

II. The Existence of God The Scriptures do not attempt to prove God's existence; rather, they assume it, beginning simply with, "In the beginning God..." (Gen 1:1). Belief in His existence is a prerequisite for faith, as Hebrews 11:6 states that he who comes to God "must believe that He is". Theology offers several cumulative arguments as corroborations of mankind's innate conviction of God's existence:

• The Cosmological Argument: Grounded in the law of entropy (the second law of Thermodynamics), this argues that the universe is running down, meaning it is not self-sustaining, had a beginning, and therefore must have an adequate cause.

• The Teleological Argument: The presence of design in the universe proves the existence of an infinite, intelligent designer, much like a watch requires a maker.

• The Ontological Argument: Man possesses an idea of God that is infinitely greater than man himself; therefore, this concept must originate in God.

• The Anthropological Argument: Man, made in God's image and serving as the crowning glory of creation, requires an intelligent Creator.

• The Moral Argument: Man possesses a God-given conscience, recognizing right and wrong, which points to a great lawgiver.

Opposing views include Theistic variations (Pantheism, Polytheism, Dualism, Deism) and Non-Theistic models (Atheism, Agnosticism).

III. The Nature and Attributes of God The nature of God is indivisible, numerically one, and simple—free from the compound nature (material and immaterial) of man. This undivided unity is declared in the Jewish Shema ("The Lord is one," Deut 6:4) and is entirely consistent with the Trinity. God is defined essentially as Spirit (immaterial and incorporeal, John 4:24), Light (majestic and invisible, 1 John 1:5; 1 Tim 1:17), and Love (1 John 4:17).

His specific characteristics, or attributes, are divided into two categories:

• Non-Moral (Essential) Attributes: God is Eternal, meaning He has no beginning or end ("I AM that I AM," Exo 3:1; Rev 1:8). He is Self-existent (Exo 3:14; John 1:4) and Immutable, being absolutely perfect and incapable of changing for the better or worse. He is Omnipotent, exercising absolute power directly (e.g., creation, miracles) and ordinate power through secondary causes. Furthermore, He is Omniscient, knowing all past, present, and future things by one simultaneous intuition without needing to learn, and He is Omnipresent, unlimited by space and time.

• Moral Attributes: These are communicable characteristics meant to be reflected in humanity. They include Perfect Holiness (the absolute standard intolerant of sin), Perfect Righteousness (holiness in action), Perfect Love (God is love, 1 John 4:8, 16), and Perfect Faithfulness (absolute reliability to His word).

References for The Doctrine of God

Primary Source

• Madurasinghe, Lakshman. CHRISTIAN DOCTRINE-Basic-reader-Prof.Lakshman-2015.pdf. Foundations of Christian Faith. 2015.

Historical & Theological References

• The Westminster Shorter Catechism: Specifically referenced for its comprehensive summary answering "What is God?" (Question 4), outlining God's essential nature and attributes.

• Strong's Systematic Theology: Cited for the concise definition: "God is the infinite and perfect spirit in whom all things have their source, support and end."

• Philosophical References: Plato, Aristotle, Immanuel Kant, and G.W.F. Hegel are cited to contrast secular/philosophical definitions of the Divine with the scriptural revelation.

Primary Scriptural References

• Existence of God: Genesis 1:1; Hebrews 11:6.

• Nature of God (Unity, Spirit, Light, Love): Deuteronomy 6:4 (The Shema); John 4:24; 1 John 1:5; 1 Timothy 1:17; 1 John 4:8, 16.

• Essential Attributes: Exodus 3:1, 14 (Eternal/Self-existent); Revelation 1:8; John 1:4.

 

The Doctrine of Christ

 

I. The Person of Christ and Historical Heresies The entire substance and strength of the Christian faith centers entirely on Jesus Christ; without Him, the religion collapses. Maintaining a delicate orthodox balance regarding His person requires rejecting historical heresies:

• Ebionites: Denied His divine nature, viewing Him as a mere man.

• Gnostics: Denied the full humanity of Jesus.

• Arians: Claimed Christ was a created being and did not pre-exist.

• Apollinarians: Argued Christ had a human body and soul, but the eternal Son replaced the rational human spirit, denying His complete human nature.

• Nestorians: Denied the real union of the divine and human, proposing a dual personality.

• Eutychians: Suggested Christ had only one blended nature and will, rendering Him a third, hybrid being.

The orthodox position was crystallized in the Creed of the Council of Chalcedon (451 AD), declaring Jesus Christ perfect in humanity and truly God, possessing a reasonable soul and body, manifested in two indivisible and inseparable natures without confusion or conversion.

II. The Dual Natures: Deity and Humanity

Scripture robustly defends both natures of Christ:

• The Deity of Christ: Christ is explicitly given divine names, including "God" (John 1:1; Heb 1:8; Rom 9:5; Titus 2:13) and "Lord," a title reserved for Deity (Acts 4:33; Luke 2:11). When Christ claimed the unique title "Son of God," the High Priest accused Him of blasphemy precisely because it equated Him with God (Math 26:61-63). Furthermore, divine worship is ascribed to Him by men and commanded of angels (John 5:23-24; Heb 1:6). He possesses divine attributes such as pre-existence (John 8:58; Col 1:16,17), immutability (Heb 13:8), omnipotence (Math 28:18), omniscience (John 16:30), and omnipresence (Math 18:20). He fulfills divine offices, including Creator (John 1:3), forgiver of sins (Mk 2:5-10), and Judge of all men (John 5:22).

• The Humanity of Christ: Jesus experienced a human birth (Math 1:18-23), possessed a human ancestry through the seed of David (Rom 1:3; Luke 3:23-28), and was given human titles such as the "son of man". He possessed a completely human nature, comprising a human spirit (Lk 23:46), a soul with a mind, will, and emotions (Math 26:38), and a physical body of flesh and bone (1 John 1:1-2). He grew as a child, suffered limitations, and ultimately endured human death.

III. The Work of Christ: Atonement and Resurrection Christianity is not an ethical system, but a history of redemption centered on Christ's death and bodily resurrection. Christ’s death, mentioned 175 times in the New Testament, is scripturally defined as:

• A Ransom: The payment of His own blood to deliver humanity (Math 20:28; 1 Tim 2:6).

• A Propitiation: A covering that overlooks the penitent sinner, satisfying divine wrath (Rom 3:25; 1 John 2:2; Heb 2:17).

• A Reconciliation: Removing enmity between God and man (Rom 5:10; 2 Cor 5:18-19).

• A Substitution: Christ bearing the sins of others and giving His life in their place (Isa 53:6; 1 Pet 2:24).

Theories minimizing His death to a mere accident, martyrdom, or a moral example are unscriptural. The redemptive work culminated in a literal, bodily resurrection, evidenced by the empty tomb, abandoned linen cloths, and physical appearances where He retained His wound points (Math 28:6; John 20:1-2; Rev 1:18)

1V The Trinity   The doctrine of the Trinity asserts that God is eternally one indivisible essence (ousia) existing in three distinct, co-equal, and co-eternal persons (hypostaseis)—the Father, the Son, and the Holy Spirit—a distinction that firmly rejects the heresy of Modalism (or Sabellianism). Modalism incorrectly posits that God is a single solitary person who merely projects three sequential "manifestations" or temporary roles (like an actor wearing different masks) for the purposes of creation, redemption, and sanctification. If God were merely manifesting in temporary modes, the objective scriptural accounts of interpersonal communion within the Godhead—such as the Son praying to the Father (John 17), the Father declaring His pleasure in the Son at His baptism (Matthew 3:17), or the Father sending the Son as a distinct agent of salvation (1 John 4:14)—would be reduced to an illusion of divine ventriloquism. Orthodox Trinitarianism maintains that the three persons are distinguished not by divided substance, but by their eternal, immutable relations of origin: the Father is unbegotten, the Son is eternally begotten, and the Spirit eternally proceeds. Because God's essence is inherently and eternally relational, this perichoretic (mutually indwelling) union ensures that the love God demonstrates toward humanity in the economy of salvation is not a temporary guise, but a true and perfect reflection of His eternal, tri-personal nature.

References for The Doctrine of Christ

Primary Source

• Madurasinghe, Lakshman. CHRISTIAN DOCTRINE-Basic-reader-Prof.Lakshman-2015.pdf. Foundations of Christian Faith. 2015.

Historical & Theological References

• The Creed of the Council of Chalcedon (451 AD): The definitive orthodox formulation establishing the hypostatic union—Christ as perfectly human and truly divine, co-existing in two indivisible and inseparable natures.

• Historical Heresies: Ebionites, Gnostics, Arians, Apollinarians, Nestorians, and Eutychians are referenced as the primary heterodox frameworks that orthodox Christology opposes.

Primary Scriptural References

• The Deity of Christ: John 1:1, 3; Hebrews 1:6, 8; John 20:28; Romans 9:5; Titus 2:13; Matthew 26:61-63; Acts 4:33; Luke 2:11; Revelation 1:17; John 5:22-24; Philippians 2:10; John 8:58; Colossians 1:16-17; Hebrews 13:8; Colossians 2:9; Mark 2:5-10; Matthew 18:20; Matthew 28:18; John 16:30.

• The Humanity of Christ: Matthew 1:18-23; Romans 1:3; Luke 3:23-28; Luke 23:46; Matthew 26:38; 1 John 1:1-2.

• The Work of Christ (Atonement): Matthew 20:28; 1 Timothy 2:6 (Ransom); Romans 3:25; 1 John 2:2; Hebrews 2:17 (Propitiation); Romans 5:10; 2 Corinthians 5:18-19 (Reconciliation); Isaiah 53:6; 1 Peter 2:24 (Substitution).

• The Resurrection: Matthew 28:6; John 20:1-2; Revelation 1:18