Paradise Trinity

• nature › Father fills all Deity potential only in Trinity association

0:3.22In this orig­i­nal trans­ac­tion the the­o­ret­i­cal I AM achieved the re­al­iza­tion of per­son­al­ity by be­com­ing the Eter­nal Fa­ther of the Orig­i­nal Son si­mul­ta­ne­ously with be­com­ing the Eter­nal Source of the Isle of Par­a­dise. Co­ex­is­tent with the dif­fer­en­ti­a­tion of the Son from the Fa­ther, and in the pres­ence of Par­a­dise, there ap­peared the per­son of the In­fi­nite Spirit and the cen­tral uni­verse of Ha­vona. With the ap­pear­ance of co­ex­is­tent per­sonal De­ity, the Eter­nal Son and the In­fi­nite Spirit, the Fa­ther es­caped, as a per­son­al­ity, from oth­er­wise in­ev­i­ta­ble dif­fu­sion through­out the po­ten­tial of To­tal De­ity. Thence­forth it is only in Trin­ity as­so­ci­a­tion with his two De­ity equals that the Fa­ther fills all De­ity po­ten­tial, while in­creas­ingly ex­pe­ri­en­tial De­ity is be­ing ac­tu­al­ized on the di­vin­ity lev­els of Su­prem­acy, Ul­ti­macy, and Ab­so­lute­ness.

• nature › Supreme is power-personality focalization of

0:7.7God the Su­preme in Ha­vona is the per­sonal spirit re­flec­tion of the tri­une Par­a­dise De­ity. This as­so­cia­tive De­ity re­la­tion­ship is now cre­atively ex­pand­ing out­ward in God the Sev­en­fold and is syn­the­siz­ing in the ex­pe­ri­en­tial power of the Al­mighty Su­preme in the grand uni­verse. Par­a­dise De­ity, ex­is­ten­tial as three per­sons, is thus ex­pe­ri­en­tially evolv­ing in two phases of Su­prem­acy, while these dual phases are power-per­son­al­ity uni­fy­ing as one Lord, the Su­preme Be­ing.

• Paradise Trinity
• nature › existential; infinite
• nature › only inescapable inevitability
• nature › unqualified unity of infinity

0:12.1The orig­i­nal and eter­nal Par­a­dise Trin­ity is ex­is­ten­tial and was in­ev­i­ta­ble. This never-be­gin­ning Trin­ity was in­her­ent in the fact of the dif­fer­en­ti­a­tion of the per­sonal and the non­per­sonal by the Fa­ther’s un­fet­tered will and fac­tu­al­ized when his per­sonal will co-or­di­nated these dual re­al­i­ties by mind. The post-Ha­vona Trin­i­ties are ex­pe­ri­en­tial—are in­her­ent in the cre­ation of two sub­ab­so­lute and evo­lu­tional lev­els of power-per­son­al­ity man­i­fes­ta­tion in the mas­ter uni­verse.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

0:12.2The Par­a­dise Trin­ity—the eter­nal De­ity union of the Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit—is ex­is­ten­tial in ac­tu­al­ity, but all po­ten­tials are ex­pe­ri­en­tial. There­fore does this Trin­ity con­sti­tute the only De­ity re­al­ity em­brac­ing in­fin­ity, and there­fore do there oc­cur the uni­verse phe­nom­ena of the ac­tu­al­iza­tion of God the Su­preme, God the Ul­ti­mate, and God the Ab­so­lute.

0:12.3The first and sec­ond ex­pe­ri­en­tial Trin­i­ties, the post-Ha­vona Trin­i­ties, can­not be in­fi­nite be­cause they em­brace de­rived De­i­ties, De­i­ties evolved by the ex­pe­ri­en­tial ac­tu­al­iza­tion of re­al­i­ties cre­ated or even­tu­ated by the ex­is­ten­tial Par­a­dise Trin­ity. In­fin­ity of di­vin­ity is be­ing ever en­riched, if not en­larged, by fin­ity and ab­sonity of crea­ture and Cre­ator ex­pe­ri­ence.

0:12.4Trin­i­ties are truths of re­la­tion­ship and facts of co-or­di­nate De­ity man­i­fes­ta­tion. Trin­ity func­tions en­com­pass De­ity re­al­i­ties, and De­ity re­al­i­ties al­ways seek re­al­iza­tion and man­i­fes­ta­tion in per­son­al­iza­tion. God the Su­preme, God the Ul­ti­mate, and even God the Ab­so­lute are there­fore di­vine in­evitabil­i­ties. These three ex­pe­ri­en­tial De­i­ties were po­ten­tial in the ex­is­ten­tial Trin­ity, the Par­a­dise Trin­ity, but their uni­verse emer­gence as per­son­al­i­ties of power is de­pen­dent in part on their own ex­pe­ri­en­tial func­tion­ing in the uni­verses of power and per­son­al­ity and in part on the ex­pe­ri­en­tial achieve­ments of the post-Ha­vona Cre­ators and Trin­i­ties.

0:12.5The two post-Ha­vona Trin­i­ties, the Ul­ti­mate and the Ab­so­lute ex­pe­ri­en­tial Trin­i­ties, are not now fully man­i­fest; they are in pro­cess of uni­verse re­al­iza­tion. These De­ity as­so­ci­a­tions may be de­scribed as fol­lows:

• nature › existential; infinite

0:12.9The philoso­phers of the uni­verses pos­tu­late a Trin­ity of Trin­i­ties, an ex­is­ten­tial-ex­pe­ri­en­tial Trin­ity In­fi­nite, but they are not able to en­vis­age its per­son­al­iza­tion; pos­si­bly it would equiv­alate to the per­son of the Uni­ver­sal Fa­ther on the con­cep­tual level of the I AM. But ir­re­spec­tive of all this, the orig­i­nal Par­a­dise Trin­ity is po­ten­tially in­fi­nite since the Uni­ver­sal Fa­ther ac­tu­ally is in­fi­nite.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

1:7.8The fact of the Par­a­dise Trin­ity in no man­ner vi­o­lates the truth of the di­vine unity. The three per­son­al­i­ties of Par­a­dise De­ity are, in all uni­verse re­al­ity re­ac­tions and in all crea­ture re­la­tions, as one. Nei­ther does the ex­is­tence of these three eter­nal per­sons vi­o­late the truth of the in­di­vis­i­bil­ity of De­ity. I am fully aware that I have at my com­mand no lan­guage ad­e­quate to make clear to the mor­tal mind how these uni­verse prob­lems ap­pear to us. But you should not be­come dis­cour­aged; not all of these things are wholly clear to even the high per­son­al­i­ties be­long­ing to my group of Par­a­dise be­ings. Ever bear in mind that these pro­found truths per­tain­ing to De­ity will in­creas­ingly clar­ify as your minds be­come pro­gres­sively spir­i­tu­al­ized dur­ing the suc­ces­sive epochs of the long mor­tal as­cent to Par­a­dise.

• nature › existent upon personalization of Infinite Spirit

8:1.3In­her­ent in the na­ture of this trans­ac­tion and in mu­tual rec­og­ni­tion of the per­son­al­ity in­de­pen­dence of each and the ex­ec­u­tive union of all three, the cy­cle of eter­nity is es­tab­lished. The Par­a­dise Trin­ity is ex­is­tent. The stage of uni­ver­sal space is set for the man­i­fold and never-end­ing pan­o­rama of the cre­ative un­fold­ing of the pur­pose of the Uni­ver­sal Fa­ther through the per­son­al­ity of the Eter­nal Son and by the ex­e­cu­tion of the God of Ac­tion, the ex­ec­u­tive agency for the re­al­ity per­for­mances of the Fa­ther-Son cre­ator part­ner­ship.

• functions › liberates Father from personality absolutism
• nature › undivided and indivisible Deity union of Father, Son, and Spirit

10:0.1The Par­a­dise Trin­ity of eter­nal De­i­ties fa­cil­i­tates the Fa­ther’s es­cape from per­son­al­ity ab­so­lutism. The Trin­ity per­fectly as­so­ciates the lim­it­less ex­pres­sion of God’s in­fi­nite per­sonal will with the ab­so­lute­ness of De­ity. The Eter­nal Son and the var­i­ous Sons of di­vine ori­gin, to­gether with the Con­joint Ac­tor and his uni­verse chil­dren, ef­fec­tively pro­vide for the Fa­ther’s lib­er­a­tion from the lim­i­ta­tions oth­er­wise in­her­ent in pri­macy, per­fec­tion, change­less­ness, eter­nity, uni­ver­sal­ity, ab­so­lute­ness, and in­fin­ity.

10:0.2The Par­a­dise Trin­ity ef­fec­tively pro­vides for the full ex­pres­sion and per­fect rev­e­la­tion of the eter­nal na­ture of De­ity. The Sta­tion­ary Sons of the Trin­ity like­wise af­ford a full and per­fect rev­e­la­tion of di­vine jus­tice. The Trin­ity is De­ity unity, and this unity rests eter­nally upon the ab­so­lute foun­da­tions of the di­vine one­ness of the three orig­i­nal and co-or­di­nate and co­ex­is­tent per­son­al­i­ties, God the Fa­ther, God the Son, and God the Spirit.

• nature › only inescapable inevitability

10:0.3From the pres­ent sit­u­a­tion on the cir­cle of eter­nity, look­ing back­ward into the end­less past, we can dis­cover only one in­es­cap­able in­evitabil­ity in uni­verse af­fairs, and that is the Par­a­dise Trin­ity. I deem the Trin­ity to have been in­ev­i­ta­ble. As I view the past, pres­ent, and fu­ture of time, I con­sider noth­ing else in all the uni­verse of uni­verses to have been in­ev­i­ta­ble. The pres­ent mas­ter uni­verse, viewed in ret­ro­spect or in prospect, is un­think­able with­out the Trin­ity. Given the Par­a­dise Trin­ity, we can pos­tu­late al­ter­nate or even mul­ti­ple ways of do­ing all things, but with­out the Trin­ity of Fa­ther, Son, and Spirit we are un­able to con­ceive how the In­fi­nite could achieve three­fold and co-or­di­nate per­son­al­iza­tion in the face of the ab­so­lute one­ness of De­ity. No other con­cept of cre­ation mea­sures up to the Trin­ity stan­dards of the com­plete­ness of the ab­so­lute­ness in­her­ent in De­ity unity cou­pled with the re­plete­ness of vo­li­tional lib­er­a­tion in­her­ent in the three­fold per­son­al­iza­tion of De­ity.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

10:2.8I am of ori­gin in the Par­a­dise Trin­ity. I know the Trin­ity as uni­fied De­ity; I also know that the Fa­ther, Son, and Spirit ex­ist and act in their def­i­nite per­sonal ca­pac­i­ties. I pos­i­tively know that they not only act per­son­ally and col­lec­tively, but that they also co-or­di­nate their per­for­mances in var­i­ous group­ings, so that in the end they func­tion in seven dif­fer­ent sin­gu­lar and plu­ral ca­pac­i­ties. And since these seven as­so­ci­a­tions ex­haust the pos­si­bil­i­ties for such di­vin­ity com­bi­na­tion, it is in­ev­i­ta­ble that the re­al­i­ties of the uni­verse shall ap­pear in seven vari­a­tions of val­ues, mean­ings, and per­son­al­ity.

10:3.1Not­with­stand­ing there is only one De­ity, there are three pos­i­tive and di­vine per­son­al­iza­tions of De­ity. Re­gard­ing the en­dow­ment of man with the di­vine Ad­justers, the Fa­ther said: “Let us make mor­tal man in our own im­age.” Re­peat­edly through­out the Uran­tian writ­ings there oc­curs this ref­er­ence to the acts and do­ings of plu­ral De­ity, clearly show­ing rec­og­ni­tion of the ex­is­tence and work­ing of the three Sources and Cen­ters.

10:3.2We are taught that the Son and the Spirit sus­tain the same and equal re­la­tions to the Fa­ther in the Trin­ity as­so­ci­a­tion. In eter­nity and as De­i­ties they un­doubt­edly do, but in time and as per­son­al­i­ties they cer­tainly dis­close re­la­tion­ships of a very di­verse na­ture. Look­ing from Par­a­dise out on the uni­verses, these re­la­tion­ships do seem to be very sim­i­lar, but when viewed from the do­mains of space, they ap­pear to be quite dif­fer­ent.

10:3.3The di­vine Sons are in­deed the “Word of God,” but the chil­dren of the Spirit are truly the “Act of God.” God speaks through the Son and, with the Son, acts through the In­fi­nite Spirit, while in all uni­verse ac­tiv­i­ties the Son and the Spirit are ex­qui­sitely fra­ter­nal, work­ing as two equal broth­ers with ad­mi­ra­tion and love for an hon­ored and di­vinely re­spected com­mon Fa­ther.

10:3.4The Fa­ther, Son, and Spirit are cer­tainly equal in na­ture, co-or­di­nate in be­ing, but there are un­mis­tak­able dif­fer­ences in their uni­verse per­for­mances, and when act­ing alone, each per­son of De­ity is ap­par­ently lim­ited in ab­so­lute­ness.

10:3.5The Uni­ver­sal Fa­ther, prior to his self-willed di­vest­ment of the per­son­al­ity, pow­ers, and at­tri­butes which con­sti­tute the Son and the Spirit, seems to have been (phil­o­soph­i­cally con­sid­ered) an un­qual­i­fied, ab­so­lute, and in­fi­nite De­ity. But such a the­o­ret­i­cal First Source and Cen­ter with­out a Son could not in any sense of the word be con­sid­ered the Uni­ver­sal Fa­ther; fa­ther­hood is not real with­out son­ship. Fur­ther­more, the Fa­ther, to have been ab­so­lute in a to­tal sense, must have ex­isted at some eter­nally dis­tant mo­ment alone. But he never had such a soli­tary ex­is­tence; the Son and the Spirit are both co­eter­nal with the Fa­ther. The First Source and Cen­ter has al­ways been, and will for­ever be, the eter­nal Fa­ther of the Orig­i­nal Son and, with the Son, the eter­nal pro­gen­i­tor of the In­fi­nite Spirit.

10:3.6We ob­serve that the Fa­ther has di­vested him­self of all di­rect man­i­fes­ta­tions of ab­so­lute­ness ex­cept ab­so­lute fa­ther­hood and ab­so­lute vo­li­tion. We do not know whether vo­li­tion is an in­alien­able at­tri­bute of the Fa­ther; we can only ob­serve that he did not di­vest him­self of vo­li­tion. Such in­fin­ity of will must have been eter­nally in­her­ent in the First Source and Cen­ter.

10:3.7In be­stow­ing ab­so­lute­ness of per­son­al­ity upon the Eter­nal Son, the Uni­ver­sal Fa­ther es­capes from the fet­ters of per­son­al­ity ab­so­lutism, but in so do­ing he takes a step which makes it for­ever im­pos­si­ble for him to act alone as the per­son­al­ity-ab­so­lute. And with the fi­nal per­son­al­iza­tion of co­ex­is­tent De­ity—the Con­joint Ac­tor—there en­sues the crit­i­cal trini­tar­ian in­ter­de­pen­dence of the three di­vine per­son­al­i­ties with re­gard to the to­tal­ity of De­ity func­tion in ab­so­lute.

10:3.8God is the Fa­ther-Ab­so­lute of all per­son­al­i­ties in the uni­verse of uni­verses. The Fa­ther is per­son­ally ab­so­lute in lib­erty of ac­tion, but in the uni­verses of time and space, made, in the mak­ing, and yet to be made, the Fa­ther is not dis­cernibly ab­so­lute as to­tal De­ity ex­cept in the Par­a­dise Trin­ity.

10:3.9The First Source and Cen­ter func­tions out­side of Ha­vona in the phe­nom­e­nal uni­verses as fol­lows:

10:3.101. As cre­ator, through the Cre­ator Sons, his grand­sons.

10:3.112. As con­trol­ler, through the grav­ity cen­ter of Par­a­dise.

10:3.123. As spirit, through the Eter­nal Son.

10:3.134. As mind, through the Con­joint Cre­ator.

10:3.145. As a Fa­ther, he main­tains pa­ren­tal con­tact with all crea­tures through his per­son­al­ity cir­cuit.

10:3.156. As a per­son, he acts di­rectly through­out cre­ation by his ex­clu­sive frag­ments—in mor­tal man by the Thought Ad­justers.

10:3.167. As to­tal De­ity, he func­tions only in the Par­a­dise Trin­ity.

10:3.17All these re­lin­quish­ments and del­e­ga­tions of ju­ris­dic­tion by the Uni­ver­sal Fa­ther are wholly vol­un­tary and self-im­posed. The all-pow­er­ful Fa­ther pur­pose­fully as­sumes these lim­i­ta­tions of uni­verse au­thor­ity.

10:3.18The Eter­nal Son seems to func­tion as one with the Fa­ther in all spir­i­tual re­spects ex­cept in the be­stowals of the God frag­ments and in other preper­sonal ac­tiv­i­ties. Nei­ther is the Son closely iden­ti­fied with the in­tel­lec­tual ac­tiv­i­ties of ma­te­rial crea­tures nor with the en­ergy ac­tiv­i­ties of the ma­te­rial uni­verses. As ab­so­lute the Son func­tions as a per­son and only in the do­main of the spir­i­tual uni­verse.

10:3.19The In­fi­nite Spirit is amaz­ingly uni­ver­sal and un­be­liev­ably ver­sa­tile in all his op­er­a­tions. He per­forms in the spheres of mind, mat­ter, and spirit. The Con­joint Ac­tor rep­re­sents the Fa­ther-Son as­so­ci­a­tion, but he also func­tions as him­self. He is not di­rectly con­cerned with phys­i­cal grav­ity, with spir­i­tual grav­ity, or with the per­son­al­ity cir­cuit, but he more or less par­tic­i­pates in all other uni­verse ac­tiv­i­ties. While ap­par­ently de­pen­dent on three ex­is­ten­tial and ab­so­lute grav­ity con­trols, the In­fi­nite Spirit ap­pears to ex­er­cise three super­con­trols. This three­fold en­dow­ment is em­ployed in many ways to tran­scend and seem­ingly to neu­tral­ize even the man­i­fes­ta­tions of pri­mary forces and en­er­gies, right up to the super­ul­ti­mate bor­ders of ab­so­lute­ness. In cer­tain sit­u­a­tions these super­con­trols ab­so­lutely tran­scend even the pri­mal man­i­fes­ta­tions of cos­mic re­al­ity.

10:4.1Of all ab­so­lute as­so­ci­a­tions, the Par­a­dise Trin­ity (the first tri­unity) is unique as an ex­clu­sive as­so­ci­a­tion of per­sonal De­ity. God func­tions as God only in re­la­tion to God and to those who can know God, but as ab­so­lute De­ity only in the Par­a­dise Trin­ity and in re­la­tion to uni­verse to­tal­ity.

10:4.2Eter­nal De­ity is per­fectly uni­fied; nev­er­the­less there are three per­fectly in­di­vid­u­al­ized per­sons of De­ity. The Par­a­dise Trin­ity makes pos­si­ble the si­mul­ta­ne­ous ex­pres­sion of all the di­ver­sity of the char­ac­ter traits and in­fi­nite pow­ers of the First Source and Cen­ter and his eter­nal co-or­di­nates and of all the di­vine unity of the uni­verse func­tions of un­di­vided De­ity.

• nature › not a person; functions nonpersonally

10:4.3The Trin­ity is an as­so­ci­a­tion of in­fi­nite per­sons func­tion­ing in a non­per­sonal ca­pac­ity but not in con­tra­ven­tion of per­son­al­ity. The il­lus­tra­tion is crude, but a fa­ther, son, and grand­son could form a cor­po­rate en­tity which would be non­per­sonal but nonethe­less sub­ject to their per­sonal wills.

• functions › Father, Son, and Spirit can function in relation to

10:4.4The Par­a­dise Trin­ity is real. It ex­ists as the De­ity union of Fa­ther, Son, and Spirit; yet the Fa­ther, the Son, or the Spirit, or any two of them, can func­tion in re­la­tion to this self­same Par­a­dise Trin­ity. The Fa­ther, Son, and Spirit can col­lab­o­rate in a non-Trin­ity man­ner, but not as three De­i­ties. As per­sons they can col­lab­o­rate as they choose, but that is not the Trin­ity.

10:4.5Ever re­mem­ber that what the In­fi­nite Spirit does is the func­tion of the Con­joint Ac­tor. Both the Fa­ther and the Son are func­tion­ing in and through and as him. But it would be fu­tile to at­tempt to elu­ci­date the Trin­ity mys­tery: three as one and in one, and one as two and act­ing for two.

10:4.6The Trin­ity is so re­lated to to­tal uni­verse af­fairs that it must be reck­oned with in our at­tempts to ex­plain the to­tal­ity of any iso­lated cos­mic event or per­son­al­ity re­la­tion­ship. The Trin­ity func­tions on all lev­els of the cos­mos, and mor­tal man is lim­ited to the fi­nite level; there­fore must man be con­tent with a fi­nite con­cept of the Trin­ity as the Trin­ity.

10:4.7As a mor­tal in the flesh you should view the Trin­ity in ac­cor­dance with your in­di­vid­ual en­light­en­ment and in har­mony with the re­ac­tions of your mind and soul. You can know very lit­tle of the ab­so­lute­ness of the Trin­ity, but as you as­cend Par­adis­e­ward, you will many times ex­pe­ri­ence as­ton­ish­ment at suc­ces­sive rev­e­la­tions and un­ex­pected dis­cov­er­ies of Trin­ity su­prem­acy and ul­ti­macy, if not of ab­so­lute­ness.

• functions › justice administration, cosmic overcontrol
• nature › has functions, not attributes

10:5.1The per­sonal De­i­ties have at­tri­butes, but it is hardly con­sis­tent to speak of the Trin­ity as hav­ing at­tri­butes. This as­so­ci­a­tion of di­vine be­ings may more prop­erly be re­garded as hav­ing func­tions, such as jus­tice ad­min­is­tra­tion, to­tal­ity at­ti­tudes, co-or­di­nate ac­tion, and cos­mic over­con­trol. These func­tions are ac­tively su­preme, ul­ti­mate, and (within the lim­its of De­ity) ab­so­lute as far as all liv­ing re­al­i­ties of per­son­al­ity value are con­cerned.

• functions › attitude toward the finite, the absonite, and the absolute

10:5.3The Trin­ity main­tains a unique at­ti­tude as the Trin­ity to­wards the en­tire uni­verse of the past, pres­ent, and fu­ture. And the func­tions of the Trin­ity can best be con­sid­ered in re­la­tion to the uni­verse at­ti­tudes of the Trin­ity. Such at­ti­tudes are si­mul­ta­ne­ous and may be mul­ti­ple con­cern­ing any iso­lated sit­u­a­tion or event:

• nature › not a person; functions nonpersonally
• nature › Supreme is power-personality focalization of

10:5.41. At­ti­tude to­ward the Fi­nite. The max­i­mum self-lim­i­ta­tion of the Trin­ity is its at­ti­tude to­ward the fi­nite. The Trin­ity is not a per­son, nor is the Su­preme Be­ing an ex­clu­sive per­son­al­iza­tion of the Trin­ity, but the Su­preme is the near­est ap­proach to a power-per­son­al­ity fo­cal­iza­tion of the Trin­ity which can be com­pre­hended by fi­nite crea­tures. Hence the Trin­ity in re­la­tion to the fi­nite is some­times spo­ken of as the Trin­ity of Su­prem­acy.

10:5.52. At­ti­tude to­ward the Ab­so­nite. The Par­a­dise Trin­ity has re­gard for those lev­els of ex­is­tence which are more than fi­nite but less than ab­so­lute, and this re­la­tion­ship is some­times de­nom­i­nated the Trin­ity of Ul­ti­macy. Nei­ther the Ul­ti­mate nor the Su­preme are wholly rep­re­sen­ta­tive of the Par­a­dise Trin­ity, but in a qual­i­fied sense and to their re­spec­tive lev­els, each seems to rep­re­sent the Trin­ity dur­ing the preper­sonal eras of ex­pe­ri­en­tial-power de­vel­op­ment.

10:5.63. The Ab­so­lute At­ti­tude of the Par­a­dise Trin­ity is in re­la­tion to ab­so­lute ex­is­tences and cul­mi­nates in the ac­tion of to­tal De­ity.

10:5.7The Trin­ity In­fi­nite in­volves the co-or­di­nate ac­tion of all tri­unity re­la­tion­ships of the First Source and Cen­ter—un­de­i­fied as well as de­i­fied—and hence is very dif­fi­cult for per­son­al­i­ties to grasp. In the con­tem­pla­tion of the Trin­ity as in­fi­nite, do not ig­nore the seven tri­uni­ties; thereby cer­tain dif­fi­cul­ties of un­der­stand­ing may be avoided, and cer­tain para­doxes may be par­tially re­solved.

10:5.8But I do not com­mand lan­guage which would en­able me to con­vey to the lim­ited hu­man mind the full truth and the eter­nal sig­nif­i­cance of the Par­a­dise Trin­ity and the na­ture of the never-end­ing in­teras­so­ci­a­tion of the three be­ings of in­fi­nite per­fec­tion.

• functions › manifests regard for welfare of the whole, not the part
• nature › undivided and indivisible Deity union of Father, Son, and Spirit

10:7.2As things ap­pear to the mor­tal on the fi­nite level, the Par­a­dise Trin­ity, like the Su­preme Be­ing, is con­cerned only with the to­tal—to­tal planet, to­tal uni­verse, to­tal super­uni­verse, to­tal grand uni­verse. This to­tal­ity at­ti­tude ex­ists be­cause the Trin­ity is the to­tal of De­ity and for many other rea­sons.

10:8.1Many truths and facts per­tain­ing to the Par­a­dise Trin­ity can only be even par­tially com­pre­hended by rec­og­niz­ing a func­tion that tran­scends the fi­nite.

10:8.2It would be in­ad­vis­able to dis­cuss the func­tions of the Trin­ity of Ul­ti­macy, but it may be dis­closed that God the Ul­ti­mate is the Trin­ity man­i­fes­ta­tion com­pre­hended by the Tran­scen­den­talers. We are in­clined to the be­lief that the uni­fi­ca­tion of the mas­ter uni­verse is the even­tu­at­ing act of the Ul­ti­mate and is prob­a­bly re­flec­tive of cer­tain, but not all, phases of the ab­so­nite over­con­trol of the Par­a­dise Trin­ity. The Ul­ti­mate is a qual­i­fied man­i­fes­ta­tion of the Trin­ity in re­la­tion to the ab­so­nite only in the sense that the Su­preme thus par­tially rep­re­sents the Trin­ity in re­la­tion to the fi­nite.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

10:8.3The Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit are, in a cer­tain sense, the con­stituent per­son­al­i­ties of to­tal De­ity. Their union in the Par­a­dise Trin­ity and the ab­so­lute func­tion of the Trin­ity equiv­alate to the func­tion of to­tal De­ity. And such com­ple­tion of De­ity tran­scends both the fi­nite and the ab­so­nite.

10:8.4While no sin­gle per­son of the Par­a­dise De­i­ties ac­tu­ally fills all De­ity po­ten­tial, col­lec­tively all three do. Three in­fi­nite per­sons seem to be the min­i­mum num­ber of be­ings re­quired to ac­ti­vate the preper­sonal and ex­is­ten­tial po­ten­tial of to­tal De­ity—the De­ity Ab­so­lute.

10:8.5We know the Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit as per­sons, but I do not per­son­ally know the De­ity Ab­so­lute. I love and wor­ship God the Fa­ther; I re­spect and honor the De­ity Ab­so­lute.

10:8.6I once so­journed in a uni­verse where a cer­tain group of be­ings taught that the fi­nal­i­ters, in eter­nity, were even­tu­ally to be­come the chil­dren of the De­ity Ab­so­lute. But I am un­will­ing to ac­cept this so­lu­tion of the mys­tery which en­shrouds the fu­ture of the fi­nal­i­ters.

10:8.7The Corps of the Fi­nal­ity em­brace, among oth­ers, those mor­tals of time and space who have at­tained per­fec­tion in all that per­tains to the will of God. As crea­tures and within the lim­its of crea­ture ca­pac­ity they fully and truly know God. Hav­ing thus found God as the Fa­ther of all crea­tures, these fi­nal­i­ters must some­time be­gin the quest for the super­fi­nite Fa­ther. But this quest in­volves a grasp of the ab­so­nite na­ture of the ul­ti­mate at­tri­butes and char­ac­ter of the Par­a­dise Fa­ther. Eter­nity will dis­close whether such an at­tain­ment is pos­si­ble, but we are con­vinced, even if the fi­nal­i­ters do grasp this ul­ti­mate of di­vin­ity, they will prob­a­bly be un­able to at­tain the super­ul­ti­mate lev­els of ab­so­lute De­ity.

10:8.8It may be pos­si­ble that the fi­nal­i­ters will par­tially at­tain the De­ity Ab­so­lute, but even if they should, still in the eter­nity of eter­ni­ties the prob­lem of the Uni­ver­sal Ab­so­lute will con­tinue to in­trigue, mys­tify, baf­fle, and chal­lenge the as­cend­ing and pro­gress­ing fi­nal­i­ters, for we per­ceive that the un­fath­oma­bil­ity of the cos­mic re­la­tion­ships of the Uni­ver­sal Ab­so­lute will tend to grow in pro­por­tions as the ma­te­rial uni­verses and their spir­i­tual ad­min­is­tra­tion con­tinue to ex­pand.

10:8.9Only in­fin­ity can dis­close the Fa­ther-In­fi­nite.

10:8.10[Spon­sored by a Uni­ver­sal Cen­sor act­ing by au­thor­ity from the An­cients of Days res­i­dent on Uversa.]

• nature › impartial

12:7.1There is op­er­a­tive through­out all time and space and with re­gard to all re­al­ity of what­ever na­ture an in­ex­orable and im­per­sonal law which is equiv­a­lent to the func­tion of a cos­mic prov­i­dence. Mercy char­ac­ter­izes God’s at­ti­tude of love for the in­di­vid­ual; im­par­tial­ity mo­ti­vates God’s at­ti­tude to­ward the to­tal. The will of God does not nec­es­sar­ily pre­vail in the part—the heart of any one per­son­al­ity—but his will does ac­tu­ally rule the whole, the uni­verse of uni­verses.

• functions › created Havona natives

14:4.10The Ha­vona na­tives are all the off­spring of the Par­a­dise Trin­ity. They are with­out crea­ture par­ents, and they are non­re­pro­duc­ing be­ings. We can­not por­tray the cre­ation of these cit­i­zens of the cen­tral uni­verse, be­ings who never were cre­ated. The en­tire story of the cre­ation of Ha­vona is an at­tempt to time-space an eter­nity fact which has no re­la­tion to time or space as mor­tal man com­pre­hends them. But we must con­cede hu­man phi­los­o­phy a point of ori­gin; even per­son­al­i­ties far above the hu­man level re­quire a con­cept of “be­gin­nings.” Nev­er­the­less, the Par­a­dise-Ha­vona sys­tem is eter­nal.

• Trinity observers stationed from constellations to superuniverse headquarters

15:13.6The ad­min­is­tra­tors of the mi­nor sec­tor gov­ern­ments are un­der the im­me­di­ate ju­ris­dic­tion of the ma­jor sec­tor rulers. The Re­cents of Days re­ceive all re­ports of ob­ser­va­tions and co-or­di­nate all rec­om­men­da­tions which come up to a super­uni­verse from the Unions of Days who are sta­tioned as Trin­ity ob­servers and ad­vis­ers on the head­quar­ters spheres of the lo­cal uni­verses and from the Faith­fuls of Days who are sim­i­larly at­tached to the coun­cils of the Most Highs at the head­quar­ters of the con­stel­la­tions. All such re­ports are trans­mit­ted to the Per­fec­tions of Days on the ma­jor sec­tors, sub­se­quently to be passed on to the courts of the An­cients of Days. Thus the Trin­ity regime ex­tends from the con­stel­la­tions of the lo­cal uni­verses up to the head­quar­ters of the super­uni­verse. The lo­cal sys­tem head­quar­ters do not have Trin­ity rep­re­sen­ta­tives.

• functions › cf: Father, Son, and Spirit acting collectively in Master Spirit #7

16:1.2While the Seven Mas­ter Spir­its are hardly ex­pres­sive of three­fold De­ity, they are the eter­nal por­trayal of sev­en­fold De­ity, the ac­tive and as­so­cia­tive func­tions of the three ever-ex­is­tent per­sons of De­ity. By and in and through these Seven Spir­its, the Uni­ver­sal Fa­ther, the Eter­nal Son, or the In­fi­nite Spirit, or any dual as­so­ci­a­tion, is able to func­tion as such. When the Fa­ther, the Son, and the Spirit act to­gether, they can and do func­tion through Mas­ter Spirit Num­ber Seven, but not as the Trin­ity. The Mas­ter Spir­its singly and col­lec­tively rep­re­sent any and all pos­si­ble De­ity func­tions, sin­gle and sev­eral, but not col­lec­tive, not the Trin­ity. Mas­ter Spirit Num­ber Seven is per­son­ally non­func­tional with re­gard to the Par­a­dise Trin­ity, and that is just why he can func­tion per­son­ally for the Su­preme Be­ing.

16:1.3But when the Seven Mas­ter Spir­its va­cate their in­di­vid­ual seats of per­sonal power and super­uni­verse au­thor­ity and as­sem­ble about the Con­joint Ac­tor in the tri­une pres­ence of Par­a­dise De­ity, then and there are they col­lec­tively rep­re­sen­ta­tive of the func­tional power, wis­dom, and au­thor­ity of un­di­vided De­ity—the Trin­ity—to and in the evolv­ing uni­verses. Such a Par­a­dise union of the pri­mal sev­en­fold ex­pres­sion of De­ity does ac­tu­ally em­brace, lit­er­ally en­com­pass, all of ev­ery at­tri­bute and at­ti­tude of the three eter­nal De­i­ties in Su­prem­acy and in Ul­ti­macy. To all prac­ti­cal in­tents and pur­poses the Seven Mas­ter Spir­its do, then and there, en­com­pass the func­tional do­main of the Su­preme-Ul­ti­mate to and in the mas­ter uni­verse.

• Master Spirit #7 represents Deity attitude of

16:3.17The mul­ti­ple func­tions of the Sev­enth Mas­ter Spirit thus range from a com­bined por­trai­ture of the per­sonal na­tures of the Fa­ther, Son, and Spirit, through a rep­re­sen­ta­tion of the per­sonal at­ti­tude of God the Su­preme, to a dis­clo­sure of the de­ity at­ti­tude of the Par­a­dise Trin­ity. And in cer­tain re­spects this pre­sid­ing Spirit is sim­i­larly ex­pres­sive of the at­ti­tudes of the Ul­ti­mate and of the Su­preme-Ul­ti­mate.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

20:2.8There is no limit to the num­ber of times the Avo­nal Sons may serve on mag­is­te­rial and on be­stowal mis­sions, but usu­ally, when the ex­pe­ri­ence has been seven times tra­versed, there is sus­pen­sion in fa­vor of those who have had less of such ser­vice. These Sons of mul­ti­ple be­stowal ex­pe­ri­ence are then as­signed to the high per­sonal coun­cil of a Cre­ator Son, thus be­com­ing par­tic­i­pants in the ad­min­is­tra­tion of uni­verse af­fairs.

• functions › controls spirit designs and types

21:2.8The con­trol of spirit de­signs and types de­pends on the level of their man­i­fes­ta­tion. In the last anal­y­sis, spir­i­tual de­sign is con­trolled by the Trin­ity or by the pre-Trin­ity spirit en­dow­ments of the Trin­ity per­son­al­i­ties—Fa­ther, Son, and Spirit.

• finaliters take oath to

27:7.9And thus ends the story of the Par­a­dise super­na­phim, the high­est or­der of all the min­is­ter­ing spir­its, those be­ings who, as a uni­ver­sal class, ever at­tend you from the world of your ori­gin un­til you are fi­nally bid­den farewell by the con­duc­tors of wor­ship as you take the Trin­ity oath of eter­nity and are mus­tered into the Mor­tal Corps of the Fi­nal­ity.

• functions › administration ends with superuniverse government

33:5.1The ad­min­is­tra­tion of Trin­ity-ori­gin per­son­al­i­ties ends with the gov­ern­ment of the super­uni­verses. The lo­cal uni­verses are char­ac­ter­ized by dual super­vi­sion, the be­gin­ning of the fa­ther-mother con­cept. The uni­verse fa­ther is the Cre­ator Son; the uni­verse mother is the Di­vine Min­is­ter, the lo­cal uni­verse Cre­ative Spirit. Ev­ery lo­cal uni­verse is, how­ever, blessed with the pres­ence of cer­tain per­son­al­i­ties from the cen­tral uni­verse and Par­a­dise. At the head of this Par­a­dise group in Neb­a­don is the am­bas­sador of the Par­a­dise Trin­ity—Im­manuel of Sal­ving­ton—the Union of Days as­signed to the lo­cal uni­verse of Neb­a­don. In a cer­tain sense this high Trin­ity Son is also the per­sonal rep­re­sen­ta­tive of the Uni­ver­sal Fa­ther to the court of the Cre­ator Son; hence his name, Im­manuel.

• primary eruption upon personalization of local universe Mother Spirit

34:1.1Af­ter the com­ple­tion of the phys­i­cal or­ga­ni­za­tion of a starry and plan­e­tary clus­ter and the es­tab­lish­ment of the en­ergy cir­cuits by the super­uni­verse power cen­ters, sub­se­quent to this pre­lim­i­nary work of cre­ation by the agen­cies of the In­fi­nite Spirit, op­er­at­ing through, and un­der the di­rec­tion of, his lo­cal uni­verse cre­ative fo­cal­iza­tion, there goes forth the procla­ma­tion of the Mi­chael Son that life is next to be pro­jected in the newly or­ga­nized uni­verse. Upon the Par­a­dise rec­og­ni­tion of this dec­la­ra­tion of in­ten­tion, there oc­curs a re­ac­tion of ap­proval in the Par­a­dise Trin­ity, fol­lowed by the dis­ap­pear­ance in the spir­i­tual shin­ing of the De­i­ties of the Mas­ter Spirit in whose super­uni­verse this new cre­ation is or­ga­niz­ing. Mean­while the other Mas­ter Spir­its draw near this cen­tral lodg­ment of the Par­a­dise De­i­ties, and sub­se­quently, when the De­ity-em­braced Mas­ter Spirit emerges to the rec­og­ni­tion of his fel­lows, there oc­curs what is known as a “pri­mary erup­tion.” This is a tremen­dous spir­i­tual flash, a phe­nom­e­non clearly dis­cern­i­ble as far away as the head­quar­ters of the super­uni­verse con­cerned; and si­mul­ta­ne­ously with this lit­tle-un­der­stood Trin­ity man­i­fes­ta­tion there oc­curs a marked change in the na­ture of the cre­ative spirit pres­ence and power of the In­fi­nite Spirit res­i­dent in the lo­cal uni­verse con­cerned. In re­sponse to these Par­a­dise phe­nom­ena there im­me­di­ately per­son­al­izes, in the very pres­ence of the Cre­ator Son, a new per­sonal rep­re­sen­ta­tion of the In­fi­nite Spirit. This is the Di­vine Min­is­ter. The in­di­vid­u­al­ized Cre­ative Spirit helper of the Cre­ator Son has be­come his per­sonal cre­ative as­so­ciate, the lo­cal uni­verse Mother Spirit.

• functions › embrace of P.T. endows recipients with everything finaliters will achieve as 7th stage spirits

40:10.12When a mor­tal fi­nal­i­ter is Trin­ity em­braced—be­comes a Trin­i­tized Son, such as a Mighty Mes­sen­ger—then has that fi­nal­i­ter at­tained des­tiny, at least for the pres­ent uni­verse age. Mighty Mes­sen­gers and their fel­lows may not in the ex­act sense be sev­enth-stage spir­its, but in ad­di­tion to other things the Trin­ity em­brace en­dows them with ev­ery­thing which a fi­nal­i­ter will some­time achieve as a sev­enth-stage spirit. Af­ter Spirit-fused or Son-fused mor­tals are trin­i­tized, they pass through the Par­a­dise ex­pe­ri­ence with the Ad­juster-fused as­cend­ers, with whom they are then iden­ti­cal in all mat­ters per­tain­ing to super­uni­verse ad­min­is­tra­tion. These Trin­i­tized Sons of Se­lec­tion or of At­tain­ment at least for now are fin­ished crea­tures, in con­trast to the fi­nal­i­ters, who are at pres­ent un­fin­ished crea­tures.

• emblem is 3 azure blue concentric circles

53:5.4Since Mi­chael elected to re­main aloof from the ac­tual war­fare of the Lu­cifer re­bel­lion, Ga­briel called his per­sonal staff to­gether on Eden­tia and, in coun­sel with the Most Highs, elected to as­sume com­mand of the loyal hosts of Sa­ta­nia. Mi­chael re­mained on Sal­ving­ton while Ga­briel pro­ceeded to Je­ru­sem, and es­tab­lish­ing him­self on the sphere ded­i­cated to the Fa­ther—the same Uni­ver­sal Fa­ther whose per­son­al­ity Lu­cifer and Sa­tan had ques­tioned—in the pres­ence of the for­gath­ered hosts of loyal per­son­al­i­ties, he dis­played the ban­ner of Mi­chael, the ma­te­rial em­blem of the Trin­ity gov­ern­ment of all cre­ation, the three azure blue con­cen­tric cir­cles on a white back­ground.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

56:5.1The one­ness, the in­di­vis­i­bil­ity, of Par­a­dise De­ity is ex­is­ten­tial and ab­so­lute. There are three eter­nal per­son­al­iza­tions of De­ity—the Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit—but in the Par­a­dise Trin­ity they are ac­tu­ally one De­ity, un­di­vided and in­di­vis­i­ble.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

56:6.1When the three eter­nal per­sons of De­ity func­tion as un­di­vided De­ity in the Par­a­dise Trin­ity, they achieve per­fect unity; like­wise, when they cre­ate, ei­ther as­so­cia­tively or sev­er­ally, their Par­a­dise progeny ex­hibit the char­ac­ter­is­tic unity of di­vin­ity. And this di­vin­ity of pur­pose man­i­fested by the Su­preme Cre­ators and Rulers of the time-space do­mains even­tu­ates in the uni­fy­ing power po­ten­tial of the sov­er­eignty of ex­pe­ri­en­tial su­prem­acy which, in the pres­ence of the im­per­sonal en­ergy unity of the uni­verse, con­sti­tutes a re­al­ity ten­sion that can be re­solved only through ad­e­quate uni­fi­ca­tion with the ex­pe­ri­en­tial per­son­al­ity re­al­i­ties of ex­pe­ri­en­tial De­ity.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

56:9.1The Un­qual­i­fied Ab­so­lute and the De­ity Ab­so­lute are uni­fied in the Uni­ver­sal Ab­so­lute. The Ab­so­lutes are co-or­di­nated in the Ul­ti­mate, con­di­tioned in the Su­preme, and time-space mod­i­fied in God the Sev­en­fold. On subin­fi­nite lev­els there are three Ab­so­lutes, but in in­fin­ity they ap­pear to be one. On Par­a­dise there are three per­son­al­iza­tions of De­ity, but in the Trin­ity they are one.

• nature › Absolute is impersonal and co-ordinate reaction of

56:9.4On first thought, a con­cept of the Ab­so­lute as an­ces­tor to all things—even the Trin­ity—seems to af­ford tran­si­tory sat­is­fac­tion of con­sis­tency grat­i­fi­ca­tion and philo­sophic uni­fi­ca­tion, but any such con­clu­sion is in­val­i­dated by the ac­tu­al­ity of the eter­nity of the Par­a­dise Trin­ity. We are taught, and we be­lieve, that the Uni­ver­sal Fa­ther and his Trin­ity as­so­ciates are eter­nal in na­ture and ex­is­tence. There is, then, but one con­sis­tent philo­sophic con­clu­sion, and that is: The Ab­so­lute is, to all uni­verse in­tel­li­gences, the im­per­sonal and co-or­di­nate re­ac­tion of the Trin­ity (of Trin­i­ties) to all ba­sic and pri­mary space sit­u­a­tions, in­trau­ni­ver­sal and ex­tra­uni­ver­sal. To all per­son­al­ity in­tel­li­gences of the grand uni­verse the Par­a­dise Trin­ity for­ever stands in fi­nal­ity, eter­nity, su­prem­acy, and ul­ti­macy and, for all prac­ti­cal pur­poses of per­sonal com­pre­hen­sion and crea­ture re­al­iza­tion, as ab­so­lute.

• nature › I AM is the primal cause and source of

56:9.5As crea­ture minds may view this prob­lem, they are led to the fi­nal pos­tu­late of the Uni­ver­sal I AM as the pri­mal cause and the un­qual­i­fied source of both the Trin­ity and the Ab­so­lute. When, there­fore, we crave to en­ter­tain a per­sonal con­cept of the Ab­so­lute, we re­vert to our ideas and ide­als of the Par­a­dise Fa­ther. When we de­sire to fa­cil­i­tate com­pre­hen­sion or to aug­ment con­scious­ness of this oth­er­wise im­per­sonal Ab­so­lute, we re­vert to the fact that the Uni­ver­sal Fa­ther is the ex­is­ten­tial Fa­ther of ab­so­lute per­son­al­ity; the Eter­nal Son is the Ab­so­lute Per­son, though not, in the ex­pe­ri­en­tial sense, the per­son­al­iza­tion of the Ab­so­lute. And then we go on to en­vis­age the ex­pe­ri­en­tial Trin­i­ties as cul­mi­nat­ing in the ex­pe­ri­en­tial per­son­al­iza­tion of the De­ity Ab­so­lute, while con­ceiv­ing the Uni­ver­sal Ab­so­lute as con­sti­tut­ing the uni­verse and the ex­trau­ni­verse phe­nom­ena of the man­i­fest pres­ence of the im­per­sonal ac­tiv­i­ties of the uni­fied and co-or­di­nated De­ity as­so­ci­a­tions of su­prem­acy, ul­ti­macy, and in­fin­ity—the Trin­ity of Trin­i­ties.

• beliefs regarding › Lao-tse’s teaching

94:6.3Lao-tse built di­rectly upon the con­cepts of the Salem tra­di­tions when he de­clared Tao to be the One First Cause of all cre­ation. Lao was a man of great spir­i­tual vi­sion. He taught that man’s eter­nal des­tiny was “ev­er­last­ing union with Tao, Su­preme God and Uni­ver­sal King.” His com­pre­hen­sion of ul­ti­mate cau­sa­tion was most dis­cern­ing, for he wrote: “Unity arises out of the Ab­so­lute Tao, and from Unity there ap­pears cos­mic Du­al­ity, and from such Du­al­ity, Trin­ity springs forth into ex­is­tence, and Trin­ity is the pri­mal source of all re­al­ity.” “All re­al­ity is ever in bal­ance be­tween the po­ten­tials and the ac­tu­als of the cos­mos, and these are eter­nally har­mo­nized by the spirit of di­vin­ity.”

• beliefs regarding › Elohim concept in Judaism

96:1.85. Elo­him. In Kish and Ur there long per­sisted Sume­rian-Chaldean groups who taught a three-in-one God con­cept founded on the tra­di­tions of the days of Adam and Mel­chiz­e­dek. This doc­trine was car­ried to Egypt, where this Trin­ity was wor­shiped un­der the name of Elo­him, or in the sin­gu­lar as Eloah. The philo­sophic cir­cles of Egypt and later Alexan­drian teach­ers of He­braic ex­trac­tion taught this unity of plu­ral­is­tic Gods, and many of Moses’ ad­vis­ers at the time of the ex­o­dus be­lieved in this Trin­ity. But the con­cept of the trini­tar­ian Elo­him never be­came a real part of He­brew the­ol­ogy un­til af­ter they had come un­der the po­lit­i­cal in­flu­ence of the Baby­lo­ni­ans.

• functions › spirit, mind, and energy proceed from

99:4.13And these three par­tial ap­proaches to the re­al­ity of the cos­mos must even­tu­ally be­come har­mo­nized by the rev­e­la­tory pre­sen­ta­tion of re­li­gion, phi­los­o­phy, and cos­mol­ogy which por­trays the tri­une ex­is­tence of spirit, mind, and en­ergy pro­ceed­ing from the Trin­ity of Par­a­dise and at­tain­ing time-space uni­fi­ca­tion within the De­ity of the Su­preme.

• beliefs regarding › revealed by Caligastia, Adam and Eve, Melchizedek, Jesus

104:1.1The first Uran­tian rev­e­la­tion lead­ing to the com­pre­hen­sion of the Par­a­dise Trin­ity was made by the staff of Prince Cali­gas­tia about one-half mil­lion years ago. This ear­li­est Trin­ity con­cept was lost to the world in the un­set­tled times fol­low­ing the plan­e­tary re­bel­lion.

104:1.2The sec­ond pre­sen­ta­tion of the Trin­ity was made by Adam and Eve in the first and sec­ond gar­dens. These teach­ings had not been wholly oblit­er­ated even in the times of Ma­chi­venta Mel­chiz­e­dek about thirty-five thou­sand years later, for the Trin­ity con­cept of the Sethites per­sisted in both Mes­o­po­ta­mia and Egypt but more es­pe­cially in In­dia, where it was long per­pet­u­ated in Agni, the Vedic three-headed fire god.

104:1.3The third pre­sen­ta­tion of the Trin­ity was made by Ma­chi­venta Mel­chiz­e­dek, and this doc­trine was sym­bol­ized by the three con­cen­tric cir­cles which the sage of Salem wore on his breast plate. But Ma­chi­venta found it very dif­fi­cult to teach the Pales­tinian Bed­ou­ins about the Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit. Most of his dis­ci­ples thought that the Trin­ity con­sisted of the three Most Highs of Nor­la­ti­adek; a few con­ceived of the Trin­ity as the Sys­tem Sov­er­eign, the Con­stel­la­tion Fa­ther, and the lo­cal uni­verse Cre­ator De­ity; still fewer even re­motely grasped the idea of the Par­a­dise as­so­ci­a­tion of the Fa­ther, Son, and Spirit.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

104:1.9The fol­low­ers of the Is­lamic faith like­wise failed to grasp the idea of the Trin­ity. It is al­ways dif­fi­cult for an emerg­ing mono­the­ism to tol­er­ate trini­tar­i­an­ism when con­fronted by poly­the­ism. The trin­ity idea takes best hold of those re­li­gions which have a firm mono­the­is­tic tra­di­tion cou­pled with doc­tri­nal elas­tic­ity. The great mono­the­ists, the He­brews and Mo­hammedans, found it dif­fi­cult to dis­tin­guish be­tween wor­ship­ing three gods, poly­the­ism, and trini­tar­i­an­ism, the wor­ship of one De­ity ex­ist­ing in a tri­une man­i­fes­ta­tion of di­vin­ity and per­son­al­ity.

• beliefs regarding › Christian concept

104:1.11The first Trin­ity of Chris­tian­ity was pro­claimed at An­ti­och and con­sisted of God, his Word, and his Wis­dom. Paul knew of the Par­a­dise Trin­ity of Fa­ther, Son, and Spirit, but he sel­dom preached about it and made men­tion thereof in only a few of his let­ters to the newly form­ing churches. Even then, as did his fel­low apos­tles, Paul con­fused Je­sus, the Cre­ator Son of the lo­cal uni­verse, with the Sec­ond Per­son of De­ity, the Eter­nal Son of Par­a­dise.

104:1.12The Chris­tian con­cept of the Trin­ity, which be­gan to gain rec­og­ni­tion near the close of the first cen­tury af­ter Christ, was com­prised of the Uni­ver­sal Fa­ther, the Cre­ator Son of Neb­a­don, and the Di­vine Min­is­ter of Sal­ving­ton—Mother Spirit of the lo­cal uni­verse and cre­ative con­sort of the Cre­ator Son.

104:1.13Not since the times of Je­sus has the fac­tual iden­tity of the Par­a­dise Trin­ity been known on Uran­tia (ex­cept by a few in­di­vid­u­als to whom it was es­pe­cially re­vealed) un­til its pre­sen­ta­tion in these rev­e­la­tory dis­clo­sures. But though the Chris­tian con­cept of the Trin­ity erred in fact, it was prac­ti­cally true with re­spect to spir­i­tual re­la­tion­ships. Only in its philo­sophic im­pli­ca­tions and cos­mo­log­i­cal con­se­quences did this con­cept suf­fer em­bar­rass­ment: It has been dif­fi­cult for many who are cos­mic minded to be­lieve that the Sec­ond Per­son of De­ity, the sec­ond mem­ber of an in­fi­nite Trin­ity, once dwelt on Uran­tia; and while in spirit this is true, in ac­tu­al­ity it is not a fact. The Mi­chael Cre­ators fully em­body the di­vin­ity of the Eter­nal Son, but they are not the ab­so­lute per­son­al­ity.

104:2.1Mono­the­ism arose as a philo­sophic protest against the in­con­sis­tency of poly­the­ism. It de­vel­oped first through pan­theon or­ga­ni­za­tions with the de­part­men­tal­iza­tion of super­nat­u­ral ac­tiv­i­ties, then through the henothe­is­tic ex­al­ta­tion of one god above the many, and fi­nally through the ex­clu­sion of all but the One God of fi­nal value.

• nature › Deity personality demands other equal personal Deity

104:2.2Trini­tar­i­an­ism grows out of the ex­pe­ri­en­tial protest against the im­pos­si­bil­ity of con­ceiv­ing the one­ness of a dean­thro­po­mor­phized soli­tary De­ity of un­re­lated uni­verse sig­nif­i­cance. Given a suf­fi­cient time, phi­los­o­phy tends to ab­stract the per­sonal qual­i­ties from the De­ity con­cept of pure mono­the­ism, thus re­duc­ing this idea of an un­re­lated God to the sta­tus of a pan­the­is­tic Ab­so­lute. It has al­ways been dif­fi­cult to un­der­stand the per­sonal na­ture of a God who has no per­sonal re­la­tion­ships in equal­ity with other and co-or­di­nate per­sonal be­ings. Per­son­al­ity in De­ity de­mands that such De­ity ex­ist in re­la­tion to other and equal per­sonal De­ity.

• functions › embodies universal law, sovereignty

104:2.3Through the rec­og­ni­tion of the Trin­ity con­cept the mind of man can hope to grasp some­thing of the in­ter­re­la­tion­ship of love and law in the time-space cre­ations. Through spir­i­tual faith man gains in­sight into the love of God but soon dis­cov­ers that this spir­i­tual faith has no in­flu­ence on the or­dained laws of the ma­te­rial uni­verse. Ir­re­spec­tive of the firm­ness of man’s be­lief in God as his Par­a­dise Fa­ther, ex­pand­ing cos­mic hori­zons de­mand that he also give rec­og­ni­tion to the re­al­ity of Par­a­dise De­ity as uni­ver­sal law, that he rec­og­nize the Trin­ity sov­er­eignty ex­tend­ing out­ward from Par­a­dise and over­shad­ow­ing even the evolv­ing lo­cal uni­verses of the Cre­ator Sons and Cre­ative Daugh­ters of the three eter­nal per­sons whose de­ity union is the fact and re­al­ity and eter­nal in­di­vis­i­bil­ity of the Par­a­dise Trin­ity.

• functions › unique, original, not wholly predictable

104:2.4And this self­same Par­a­dise Trin­ity is a real en­tity—not a per­son­al­ity but nonethe­less a true and ab­so­lute re­al­ity; not a per­son­al­ity but nonethe­less com­pat­i­ble with co­ex­is­tent per­son­al­i­ties—the per­son­al­i­ties of the Fa­ther, the Son, and the Spirit. The Trin­ity is a super­sum­ma­tive De­ity re­al­ity even­tu­at­ing out of the con­join­ing of the three Par­a­dise De­i­ties. The qual­i­ties, char­ac­ter­is­tics, and func­tions of the Trin­ity are not the sim­ple sum of the at­tri­butes of the three Par­a­dise De­i­ties; Trin­ity func­tions are some­thing unique, orig­i­nal, and not wholly pre­dictable from an anal­y­sis of the at­tri­butes of Fa­ther, Son, and Spirit.

104:2.5For ex­am­ple: The Mas­ter, when on earth, ad­mon­ished his fol­low­ers that jus­tice is never a per­sonal act; it is al­ways a group func­tion. Nei­ther do the Gods, as per­sons, ad­min­is­ter jus­tice. But they per­form this very func­tion as a col­lec­tive whole, as the Par­a­dise Trin­ity.

104:2.6The con­cep­tual grasp of the Trin­ity as­so­ci­a­tion of Fa­ther, Son, and Spirit pre­pares the hu­man mind for the fur­ther pre­sen­ta­tion of cer­tain other three­fold re­la­tion­ships. The­o­log­i­cal rea­son may be fully sat­is­fied by the con­cept of the Par­a­dise Trin­ity, but phil­o­soph­i­cal and cos­mo­log­i­cal rea­son de­mand the rec­og­ni­tion of the other tri­une as­so­ci­a­tions of the First Source and Cen­ter, those tri­uni­ties in which the In­fi­nite func­tions in var­i­ous non-Fa­ther ca­pac­i­ties of uni­ver­sal man­i­fes­ta­tion—the re­la­tion­ships of the God of force, en­ergy, power, cau­sa­tion, re­ac­tion, po­ten­tial­ity, ac­tu­al­ity, grav­ity, ten­sion, pat­tern, prin­ci­ple, and unity.

• nature › undivided and indivisible Deity union of Father, Son, and Spirit

104:3.15The Par­a­dise Trin­ity is not a tri­unity; it is not a func­tional una­nim­ity; rather is it un­di­vided and in­di­vis­i­ble De­ity. The Fa­ther, Son, and Spirit (as per­sons) can sus­tain a re­la­tion­ship to the Par­a­dise Trin­ity, for the Trin­ity is their un­di­vided De­ity. The Fa­ther, Son, and Spirit sus­tain no such per­sonal re­la­tion­ship to the first tri­unity, for that is their func­tional union as three per­sons. Only as the Trin­ity—as un­di­vided De­ity—do they col­lec­tively sus­tain an ex­ter­nal re­la­tion­ship to the tri­unity of their per­sonal ag­gre­ga­tion.

• functions › attitude toward the finite, the absonite, and the absolute

106:8.91. The Par­a­dise Trin­ity, the as­so­ci­a­tion of the three Par­a­dise De­i­ties—Fa­ther, Son, and Spirit. It should be re­mem­bered that the Par­a­dise Trin­ity im­plies a three­fold func­tion—an ab­so­lute func­tion, a tran­scen­den­tal func­tion (Trin­ity of Ul­ti­macy), and a fi­nite func­tion (Trin­ity of Su­prem­acy). The Par­a­dise Trin­ity is any and all of these at any and all times.

• nature › unqualified unity of infinity

106:9.1In the con­cept of the Trin­ity of Trin­i­ties we pos­tu­late the pos­si­ble ex­pe­ri­en­tial uni­fi­ca­tion of lim­it­less re­al­ity, and we some­times the­o­rize that all this may hap­pen in the ut­ter re­mote­ness of far-dis­tant eter­nity. But there is nonethe­less an ac­tual and pres­ent uni­fi­ca­tion of in­fin­ity in this very age as in all past and fu­ture uni­verse ages; such uni­fi­ca­tion is ex­is­ten­tial in the Par­a­dise Trin­ity. In­fin­ity uni­fi­ca­tion as an ex­pe­ri­en­tial re­al­ity is un­think­ably re­mote, but an un­qual­i­fied unity of in­fin­ity now dom­i­nates the pres­ent mo­ment of uni­verse ex­is­tence and unites the di­ver­gen­cies of all re­al­ity with an ex­is­ten­tial majesty that is ab­so­lute.

• functions › infinite reality absolutely unified in
• nature › unqualified unity of infinity

106:9.4The con­cept of the uni­fi­ca­tion of all re­al­ity, be it in this or any other uni­verse age, is ba­si­cally two­fold: ex­is­ten­tial and ex­pe­ri­en­tial. Such a unity is in pro­cess of ex­pe­ri­en­tial re­al­iza­tion in the Trin­ity of Trin­i­ties, but the de­gree of the ap­par­ent ac­tu­al­iza­tion of this three­fold Trin­ity is di­rectly pro­por­tional to the dis­ap­pear­ance of the qual­i­fi­ca­tions and im­per­fec­tions of re­al­ity in the cos­mos. But to­tal in­te­gra­tion of re­al­ity is un­qual­i­fiedly and eter­nally and ex­is­ten­tially pres­ent in the Par­a­dise Trin­ity, within which, at this very uni­verse mo­ment, in­fi­nite re­al­ity is ab­so­lutely uni­fied.

106:9.5The para­dox cre­ated by the ex­pe­ri­en­tial and the ex­is­ten­tial view­points is in­ev­i­ta­ble and is pred­i­cated in part on the fact that the Par­a­dise Trin­ity and the Trin­ity of Trin­i­ties are each an eter­nity re­la­tion­ship which mor­tals can only per­ceive as a time-space rel­a­tiv­ity. The hu­man con­cept of the grad­ual ex­pe­ri­en­tial ac­tu­al­iza­tion of the Trin­ity of Trin­i­ties—the time view­point—must be sup­ple­mented by the ad­di­tional pos­tu­late that this is al­ready a fac­tu­al­iza­tion—the eter­nity view­point. But how can these two view­points be rec­on­ciled? To fi­nite mor­tals we sug­gest the ac­cep­tance of the truth that the Par­a­dise Trin­ity is the ex­is­ten­tial uni­fi­ca­tion of in­fin­ity, and that the in­abil­ity to de­tect the ac­tual pres­ence and com­pleted man­i­fes­ta­tion of the ex­pe­ri­en­tial Trin­ity of Trin­i­ties is in part due to re­cip­ro­cal dis­tor­tion be­cause of:

• functions › source of the Supreme

115:4.1Any con­sid­er­a­tion of the ori­gins of God the Su­preme must be­gin with the Par­a­dise Trin­ity, for the Trin­ity is orig­i­nal De­ity while the Su­preme is de­rived De­ity. Any con­sid­er­a­tion of the growth of the Su­preme must give con­sid­er­a­tion to the ex­is­ten­tial tri­odi­ties, for they en­com­pass all ab­so­lute ac­tu­al­ity and all in­fi­nite po­ten­tial­ity (in con­junc­tion with the First Source and Cen­ter). And the evo­lu­tion­ary Su­preme is the cul­mi­nat­ing and per­son­ally vo­li­tional fo­cus of the trans­mu­ta­tion—the trans­for­ma­tion—of po­ten­tials to ac­tu­als in and on the fi­nite level of ex­is­tence. The two tri­odi­ties, ac­tual and po­ten­tial, en­com­pass the to­tal­ity of the in­ter­re­la­tion­ships of growth in the uni­verses.

• functions › source of the Supreme

115:4.2The source of the Su­preme is in the Par­a­dise Trin­ity—eter­nal, ac­tual, and un­di­vided De­ity. The Su­preme is first of all a spirit per­son, and this spirit per­son stems from the Trin­ity. But the Su­preme is sec­ondly a De­ity of growth—evo­lu­tion­ary growth—and this growth de­rives from the two tri­odi­ties, ac­tual and po­ten­tial.

• functions › source of the Supreme

115:4.7The growth of Su­prem­acy de­rives from the tri­odi­ties; the spirit per­son of the Su­preme, from the Trin­ity; but the power pre­rog­a­tives of the Al­mighty are pred­i­cated on the di­vin­ity suc­cesses of God the Sev­en­fold, while the con­join­ing of the power pre­rog­a­tives of the Al­mighty Su­preme with the spirit per­son of God the Su­preme takes place by virtue of the min­istry of the Con­joint Ac­tor, who be­stowed the mind of the Su­preme as the con­join­ing fac­tor in this evo­lu­tion­ary De­ity.

115:5.1The Su­preme Be­ing is ab­so­lutely de­pen­dent on the ex­is­tence and ac­tion of the Par­a­dise Trin­ity for the re­al­ity of his per­sonal and spirit na­ture. While the growth of the Su­preme is a mat­ter of tri­odity re­la­tion­ship, the spirit per­son­al­ity of God the Su­preme is de­pen­dent upon, and is de­rived from, the Par­a­dise Trin­ity, which ever re­mains as the ab­so­lute cen­ter-source of per­fect and in­fi­nite sta­bil­ity around which the evo­lu­tion­ary growth of the Su­preme pro­gres­sively un­folds.

• functions › on all (total) levels, including level of Supremacy

115:5.2The func­tion of the Trin­ity is re­lated to the func­tion of the Su­preme, for the Trin­ity is func­tional on all (to­tal) lev­els, in­clud­ing the level of the func­tion of Su­prem­acy. But as the age of Ha­vona gives way to the age of the super­uni­verses, so does the dis­cern­i­ble ac­tion of the Trin­ity as im­me­di­ate cre­ator give way to the cre­ative acts of the chil­dren of the Par­a­dise De­i­ties.

• nature › only inescapable inevitability

115:7.5The Par­a­dise Trin­ity is con­sid­ered to be the ab­so­lute in­evitabil­ity; the Seven Mas­ter Spir­its are ap­par­ently Trin­ity in­evitabil­i­ties; the power-mind-spirit-per­son­al­ity ac­tu­al­iza­tion of the Su­preme must be the evo­lu­tion­ary in­evitabil­ity.

• nature › Supreme is power-personality focalization of

116:2.1The ap­pear­ance of the uni­verse power pres­ence of the Al­mighty is con­comi­tant with the ap­pear­ance on the stage of cos­mic ac­tion of the high cre­ators and con­trol­lers of the evo­lu­tion­ary super­uni­verses.

• nature › lies beyond understanding of mortal man

116:2.3Un­qual­i­fied Par­a­dise De­ity is in­com­pre­hen­si­ble to the evolv­ing crea­tures of time and space. Eter­nity and in­fin­ity con­note a level of de­ity re­al­ity which time-space crea­tures can­not com­pre­hend. In­fin­ity of de­ity and ab­so­lute­ness of sov­er­eignty are in­her­ent in the Par­a­dise Trin­ity, and the Trin­ity is a re­al­ity which lies some­what be­yond the un­der­stand­ing of mor­tal man. Time-space crea­tures must have ori­gins, rel­a­tiv­i­ties, and des­tinies in or­der to grasp uni­verse re­la­tion­ships and to un­der­stand the mean­ing val­ues of di­vin­ity. There­fore does Par­a­dise De­ity at­ten­u­ate and oth­er­wise qual­ify the ex­tra-Par­a­dise per­son­al­iza­tions of di­vin­ity, thus bring­ing into ex­is­tence the Su­preme Cre­ators and their as­so­ciates, who ever carry the light of life far­ther and far­ther from its Par­a­dise source un­til it finds its most dis­tant and beau­ti­ful ex­pres­sion in the earth lives of the be­stowal Sons on the evo­lu­tion­ary worlds.

• functions › is to Supreme what Adjusters are to mortals

117:3.10The Su­preme Be­ing evolves by virtue of his li­ai­son with the Par­a­dise Trin­ity and in con­se­quence of the di­vin­ity suc­cesses of the cre­ator and ad­min­is­tra­tor chil­dren of that Trin­ity. Man’s im­mor­tal soul evolves its own eter­nal des­tiny by as­so­ci­a­tion with the di­vine pres­ence of the Par­a­dise Fa­ther and in ac­cor­dance with the per­son­al­ity de­ci­sions of the hu­man mind. What the Trin­ity is to God the Su­preme, the Ad­juster is to evolv­ing man.

• finaliters take oath to

117:7.7When mor­tal as­cend­ers are ad­mit­ted to the fi­nal­i­ter corps of Par­a­dise, they take an oath to the Par­a­dise Trin­ity, and in tak­ing this oath of al­le­giance, they are thereby pledg­ing eter­nal fi­delity to God the Su­preme, who is the Trin­ity as com­pre­hended by all fi­nite crea­ture per­son­al­i­ties. Sub­se­quently, as the fi­nal­i­ter com­pa­nies func­tion through­out the evolv­ing uni­verses, they are solely amenable to the man­dates of Par­a­dise ori­gin un­til the event­ful times of the set­tling of lo­cal uni­verses in light and life. As the new gov­ern­men­tal or­ga­ni­za­tions of these per­fected cre­ations be­gin to be re­flec­tive of the emerg­ing sov­er­eignty of the Su­preme, we ob­serve that the out­ly­ing fi­nal­i­ter com­pa­nies then ac­knowl­edge the ju­ris­dic­tional au­thor­ity of such new gov­ern­ments. It ap­pears that God the Su­preme is evolv­ing as the uni­fier of the evo­lu­tion­ary Corps of the Fi­nal­ity, but it is highly prob­a­ble that the eter­nal des­tiny of these seven corps will be di­rected by the Su­preme as a mem­ber of the Ul­ti­mate Trin­ity.

• nature › Supreme is power-personality focalization of

118:10.3It would ap­pear that, in the Su­preme Be­ing, all phases of uni­verse ac­tiv­ity are be­ing par­tially re­united by the per­son­al­ity of this ex­pe­ri­en­tial De­ity. When, there­fore, we de­sire to view the Trin­ity as one God, and if we limit this con­cept to the pres­ent known and or­ga­nized grand uni­verse, we dis­cover that the evolv­ing Su­preme Be­ing is the par­tial por­trai­ture of the Par­a­dise Trin­ity. And we fur­ther find that this Su­preme De­ity is evolv­ing as the per­son­al­ity syn­the­sis of fi­nite mat­ter, mind, and spirit in the grand uni­verse.

• nature › has functions, not attributes

118:10.4The Gods have at­tri­butes but the Trin­ity has func­tions, and like the Trin­ity, prov­i­dence is a func­tion, the com­pos­ite of the other-than-per­sonal over­con­trol of the uni­verse of uni­verses, ex­tend­ing from the evo­lu­tion­ary lev­els of the Sev­en­fold syn­the­siz­ing in the power of the Al­mighty on up through the tran­scen­den­tal realms of the Ul­ti­macy of De­ity.

• functions › manifests regard for welfare of the whole, not the part

118:10.11The love of the Fa­ther op­er­ates di­rectly in the heart of the in­di­vid­ual, in­de­pen­dent of the ac­tions or re­ac­tions of all other in­di­vid­u­als; the re­la­tion­ship is per­sonal—man and God. The im­per­sonal pres­ence of De­ity (Al­mighty Su­preme and Par­a­dise Trin­ity) man­i­fests re­gard for the whole, not for the part. The prov­i­dence of the over­con­trol of Su­prem­acy be­comes in­creas­ingly ap­par­ent as the suc­ces­sive parts of the uni­verse pro­gress in the at­tain­ment of fi­nite des­tinies. As the sys­tems, con­stel­la­tions, uni­verses, and super­uni­verses be­come set­tled in light and life, the Su­preme in­creas­ingly emerges as the mean­ing­ful cor­re­la­tor of all that is tran­spir­ing, while the Ul­ti­mate grad­u­ally emerges as the tran­scen­den­tal uni­fier of all things.

• Michael desired to rule as representative of

120:0.4Mi­chael, there­fore, had a dou­ble pur­pose in the mak­ing of these seven be­stowals upon the var­i­ous or­ders of his uni­verse crea­tures: First, he was com­plet­ing the re­quired ex­pe­ri­ence in crea­ture un­der­stand­ing which is de­manded of all Cre­ator Sons be­fore they as­sume com­plete sov­er­eignty. At any time a Cre­ator Son may rule his uni­verse in his own right, but he can rule as the su­preme rep­re­sen­ta­tive of the Par­a­dise Trin­ity only af­ter pass­ing through the seven uni­verse-crea­ture be­stowals. Sec­ond, he was as­pir­ing to the priv­i­lege of rep­re­sent­ing the max­i­mum au­thor­ity of the Par­a­dise Trin­ity which can be ex­er­cised in the di­rect and per­sonal ad­min­is­tra­tion of a lo­cal uni­verse. Ac­cord­ingly, did Mi­chael, dur­ing the ex­pe­ri­ence of each of his uni­verse be­stowals, suc­cess­fully and ac­cept­ably vol­un­tar­ily sub­or­di­nate him­self to the var­i­ously con­sti­tuted wills of the di­verse as­so­ci­a­tions of the per­sons of the Par­a­dise Trin­ity. That is, on the first be­stowal he was sub­ject to the com­bined will of the Fa­ther, Son, and Spirit; on the sec­ond be­stowal to the will of the Fa­ther and the Son; on the third be­stowal to the will of the Fa­ther and the Spirit; on the fourth be­stowal to the will of the Son and the Spirit; on the fifth be­stowal to the will of the In­fi­nite Spirit; on the sixth be­stowal to the will of the Eter­nal Son; and dur­ing the sev­enth and fi­nal be­stowal, on Uran­tia, to the will of the Uni­ver­sal Fa­ther.

• beliefs regarding › Philo led way for Paul to restore concept of

121:6.5Many, but not all, of Philo’s in­con­sis­ten­cies re­sult­ing from an ef­fort to com­bine Greek mys­ti­cal phi­los­o­phy and Ro­man Stoic doc­trines with the le­gal­is­tic the­ol­ogy of the He­brews, Paul rec­og­nized and wisely elim­i­nated from his pre-Chris­tian ba­sic the­ol­ogy. Philo led the way for Paul more fully to re­store the con­cept of the Par­a­dise Trin­ity, which had long been dor­mant in Jew­ish the­ol­ogy. In only one mat­ter did Paul fail to keep pace with Philo or to tran­scend the teach­ings of this wealthy and ed­u­cated Jew of Alexan­dria, and that was the doc­trine of the atone­ment; Philo taught de­liv­er­ance from the doc­trine of for­give­ness only by the shed­ding of blood. He also pos­si­bly glimpsed the re­al­ity and pres­ence of the Thought Ad­justers more clearly than did Paul. But Paul’s the­ory of orig­i­nal sin, the doc­trines of hered­i­tary guilt and in­nate evil and re­demp­tion there­from, was par­tially Mith­raic in ori­gin, hav­ing lit­tle in com­mon with He­brew the­ol­ogy, Philo’s phi­los­o­phy, or Je­sus’ teach­ings. Some phases of Paul’s teach­ings re­gard­ing orig­i­nal sin and the atone­ment were orig­i­nal with him­self.

• beliefs regarding › Elohim concept in Judaism

142:3.64. Elo­him. From the times of Adam the teach­ing of the Par­a­dise Trin­ity has per­sisted. Do you not re­call how the Scrip­tures be­gin by as­sert­ing that “In the be­gin­ning the Gods cre­ated the heav­ens and the earth”? This in­di­cates that when that rec­ord was made the Trin­ity con­cept of three Gods in one had found lodg­ment in the re­li­gion of our fore­bears.

• beliefs regarding › Christian concept
• beliefs regarding › revealed by Caligastia, Adam and Eve, Melchizedek, Jesus

161:1.61. The Fa­ther in Par­a­dise does en­joy equal­ity of com­mu­ni­ca­tion with at least two other be­ings who are fully equal to him­self and wholly like him­self—the Eter­nal Son and the In­fi­nite Spirit. In view of the doc­trine of the Trin­ity, the Greek was com­pelled to con­cede the per­son­al­ity pos­si­bil­ity of the Uni­ver­sal Fa­ther. (It was the later con­sid­er­a­tion of these dis­cus­sions which led to the en­larged con­cep­tion of the Trin­ity in the minds of the twelve apos­tles. Of course, it was the gen­eral be­lief that Je­sus was the Eter­nal Son.)

• beliefs regarding › Christian concept

194:4.9At first they bap­tized in the name of Je­sus; it was al­most twenty years be­fore they be­gan to bap­tize in “the name of the Fa­ther, the Son, and the Holy Spirit.” Bap­tism was all that was re­quired for ad­mis­sion into the fel­low­ship of be­liev­ers. They had no or­ga­ni­za­tion as yet; it was sim­ply the Je­sus broth­er­hood.