On meditation and Christian religion

Some Christian preachers teach: “You should not meditate (in the sense of eastern religions), because a part of meditation act is not-to-think.”

I doubt this:

(Matthew 24:44) “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.”

(Luke 12:40) “Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.”

Jesus comes to us when you do not think! Maybe we should not follow eastern religions in how to meditate, but we should sometimes not to think, so that Jesus to come to us.

Why Jesus needed to be tempted?

(Hebrews 2:17-18) “17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 18 For in that he himself has suffered being tempted, he is able to help those who are tempted.

Have you ever wondered about Heb. 2:18? Jesus already knows all what means that He knows all situations. Isn’t it enough to help those who are tempted? why he himself should be tempted in order to help others? This looks like a very difficult question.

I do not know the answer in details but propose this explanation:

Jesus needs to suffer and be tempted himself so that when He helps somebody, the opposition would not be able to say: He tries to help tempted persons which he himself was not tempted and did not suffered.

It is only a possible theory. I welcome you to discuss in comments to this blog post possible explanations.

Should blessing happen always?

Some preachers say that because Christ already suffered for us, we should never suffer anymore.

Do I agree with this opinion?

My opinion on this question is twofold:

On the first hand, if we are in a trouble, there is always a way to lay it upon Christ and not to suffer ourselves.

On the second hand, we need to be like Christ and Christ suffered for benefit of others. (Even though it was not obvious that his sufferings benefit others.)

So, what? In every trouble (except of suffering of Christ himself) there is a better way without a trouble. But also when we are not in a trouble, there is a better way to suffer for others and receive an even greater blessing afterward as a reward in participating in suffering of Christ.

The example of Christ is intended to show that the greatest blessing happens after a trouble.

However, in every trouble I recommend to seek a way how to exit from it with help of God, not to remain in a trouble.

On the formula for trinity of God

Continuing this blog post:

It is clear that the set of all predicates true for God bijectively corresponds to the set of all predicates true for Christ (with some bijection F). (All properties of God “directly correspond” to properties of Christ, in mundane language.)

It could be taken as a formal definition of the “trinity” relations between God’s persons.

But later I notice the simple fact that every two objects X and Y correspond in this way to each other: the set of all predicates true for X bijectively corresponds to the set of all predicates true for Y (take the bijection F which exchanges X and Y values of the arguments of the predicates).

So my “theory” of trinity is found not to have sense.

Well, I believe it should have sense, but we need to restrict the set of allowed bijections F to functions which preserve the essence of properties of God. What is “the essence”? I do not know.

Lord of lords, and King of kings

Do you want Jesus to be your king and your lord?

(Rev. 17:14) “… he is Lord of lords, and King of kings…”

Thus for he to be your king, you yourself need to be a king!

To be a king means to control events around you. You should control events with prayer and word, in force of Holy Spirit, if you want to submit to Jesus. He isn’t a kind of regular persons, he is a king of kings!

Trinity, logically described

In this post I want to make clear my position on so called “trinity” of God. I am a mathematician and won’t write nonsense like “the Son is identical to the Father, but they are logically distinct”.

What I will formulate is nearly logically rigid, but not quite as I don’t specify in which logical framework I do the “accounting”. I assume that my accounting is logically correct, but I am not 100% sure that what I will formulate is logically consistent and “good” for describing God (isn’t appearing to compare God with lower things than Christ). I propose to check my theory, by formulating it in mathematical rigid and (dis)proving its logical consistency.

I do believe in Trinity. However I prefer another formulations (without pejorative using number “three” to describe God) like “Christ is full content of God”. See my book New Testament Commentary by a Mathematician for biblical (and thus without using here the number three) description of how Christ relates to God and what is Christ in his essence. In this post I however will describe it in regard of trinity, despite I do not like this word to describe God.

I will call two objects A and B “predicate-equivalent” if and only if there is a bijection f mapping all predicates P of one variable true for the argument A into all predicates Q of one variable true for the argument B, such that P(x) is true if and only if (f(P))(x) is true for every variable x and predicate P of one variable.

Hm, still unsure whether EVERY two objects are predicate-equivalent, so making this setting unsuitable for description of trinity of God. But I will put forth my preliminary thoughts in the hope we will reach more exact knowledge then.

I claim that Father, Son, and Holy Spirit are pairwise predicate equivalent.

Note that the equivalence in the previous paragraph implies that there are other objects equivalent to Father, Son, and Holy Spirit. For example such objects are the set {Father, Son, and Holy Spirit} and the triples (Father, Son, Holy Spirit) and (Holy Spirit, Son, Father). I expect that however if we limit the set of objects to compare by predicate equivalence to “living persons” (whatever this may mean mathematically) then this set should have exactly three elements: {Father, Son, and Holy Spirit}.

In mathematics it seems to make sense to identify equivalent (predicate-equivalent in this case) objects to say they are one the same object. For example positive whole numbers can be identified with natural numbers. In the same sense we can (in some but not in all logical frameworks) identify Father and Son. The question whether the Son is identical to the Father is thus dependent on the used logical framework.

I have formulated some properties of Trinity nearly with mathematical rigid. Let us now study it from positions of mathematical logic. At first we need to make sure that not every two objects are predicate-equivalent.

My thoughts on this are very preliminary. I thought I know it well, but when attempted to formulate it to write in this blog post, I found that I do not yet understand this thing.

What is complete healing by Christ?

As I claim in my book, Adam before his fall was an effective computer. “Sin” mean inefficiency. With Adam fall we become inefficient.

Salvation by Christ means that we become efficient again. We are already saved what means we became efficient again (even despite we do not see ourselves as powerful computers). When God looks to us through Christ, He sees efficient machines.

If you have no leg or no hand, in my opinion, it is unlikely that it will grow back. What then (Is. 53:5) “and by his wounds we are healed” and (1Pet. 2:24) “that we, having died to sins, might live to righteousness; by whose stripes you were healed” means? It claims that we are already healed!

This means that we received Holy Spirit as a prosthesis. Unlike human-made prostheses, Holy Spirit is better that our natural body parts. This means that through Holy Spirit we are more effective in some deeds than Adam was before his fall. And this deed is to be children of God, the peacemakers (see my book) of His kingdom.

On the Earth as a result of this, we are blessed that is effective in our life again. We get blessed not accordingly our sinful nature but accordingly Holy Spirit.

And remember that faith that we are already healed in Christ produces our natural healing. God’s living prostheses cause our natural body to be repaired.