The “laws of chaos” CAN be brought to light, though NEVER understood. Chaotic
laws are hardly meaningful, and therefore out of reason’s sphere. Yet they APPEAR to
constitute an obstacle to reason and to truth. Let us, then, look upon them calmly, that
we may look BEYOND them, understanding what they ARE, NOT what they would
maintain. It IS essential it be understood what they are FOR, because it is their PURPOSE
to make meaningless, and to ATTACK the truth. Here are the laws that rule the world you
made. And yet they govern nothing, and need NOT be broken; merely looked upon and
gone beyond.
The first chaotic law is that the truth is different for everyone. Like all these principles,
this one maintains that each is separate, and has a different set of thoughts which SETS
HIM OFF from others. This principle evolves from the belief there is a hierarchy of illusions;
some are MORE valuable, and THEREFORE true. And each establishes this FOR HIMSELF,
and MAKES it true by his attack on what another values. This is justified BECAUSE the
values differ, and those who hold them SEEM to be unlike, and THEREFORE enemies.
Think how this SEEMS to interfere with the first principle of miracles. For this
establishes degrees of TRUTH among illusions, making it appear that some of them are
HARDER to overcome than others. If it were realized that they are all the same and
EQUALLY untrue, it would be easy, then, to understand that miracles apply to ALL of
them. Errors of ANY kind can be corrected, BECAUSE they are untrue. When brought to
truth, instead of TO EACH OTHER, they merely disappear. No PART of nothing CAN be
more resistant to the truth than can another.
The second law of chaos, dear indeed to every worshipper of sin, is that each one
MUST sin, and therefore DESERVES attack and death. This principle, closely related to
the first, is the demand that errors call for punishment, and NOT correction. For the
DESTRUCTION of the one who makes the error places him BEYOND correction, and
beyond forgiveness. What he has done is thus interpreted as an irrevocable sentence on
himself, which God Himself is powerless to overlook. Sin cannot BE remitted, being the
belief the Son of God can make mistakes for which his own destruction becomes inevitable.
Think what this SEEMS to do to the relationship between the Father and the Son.
Now it appears that they can NEVER be One again. For One must ALWAYS be condemned,
AND BY THE OTHER. Now are they different, and ENEMIES. And THEIR relationship is
one of opposition, just as the separate aspects of the Son meet ONLY to conflict, but NOT
to join. One becomes weak, the other strong BY HIS DEFEAT. And fear of God, and of
each, other now appears as sensible, made real by what the Son of God has done, both
to himself AND his Creator.
The arrogance on which the laws of chaos stand could not be more apparent than
emerges here.Here is a principle which would define what the CREATOR of reality must
be; what He MUST think, and what He must believe; and how He must RESPOND, believing
it. It is not seen as even necessary that He be asked about the truth of what has been
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established for His belief. His Son can TELL Him this, and He has but the choice whether
to take his word for it, or be mistaken.
This leads directly to the third preposterous belief that seems to make chaos eternal.
For if God cannot BE mistaken, then He must accept His Son’s belief in what he is, and
HATE him for it.See how the fear of God is REINFORCED by this third principle. Now it
becomes IMPOSSIBLE to turn to Him for help in misery. For now He has become the
“enemy” Who “caused” it, and to Whom appeal is useless. Nor can salvation lie within
the Son, whose every aspect seems to be at war with Him, and JUSTIFIED in its attack.
And now is conflict made inevitable, and beyond the help of God. And now salvation
MUST remain impossible, because the Saviour HAS become the enemy.There can be NO
release and NO escape. Atonement thus becomes a myth, and vengeance, NOT
forgiveness, is the Will of God. From where all this begins, there IS no sight of help that
can succeed. ONLY destruction can BE the outcome. And God Himself SEEMS to be
siding with it, to overcome His Son. Think not the ego will enable you to find escape
from what it wants. THAT is the function of this course, which does NOT value what the
ego cherishes.

The ego values only what it TAKES. This leads to the fourth law of chaos which, if
the others are accepted, MUST be true. This seeming law is the belief you HAVE what
you have taken. By this, another’s loss becomes your gain, and thus it fails to recognize
that you can never “ take away” save from YOURSELF. Yet all the other laws must lead to
this. For enemies do NOT give willingly to one another, nor would they seek to SHARE
the things they value. And what your ENEMIES would keep from you must BE worth
having, just BECAUSE they keep it hidden from your sight.
All of the mechanisms of madness are seen emerging here. The “enemy,” made
strong by keeping hidden the valuable inheritance which should be yours; your JUSTIFIED
possession, and attack for what has been withheld; and the inevitable loss the enemy
MUST suffer, to save YOURSELF. Thus do the guilty ones protest their innocence. Were
they not forced into this foul attack by the unscrupulous behavior of the enemy, they
would respond with only kindness. But, in a savage world, the kind cannot survive. So
they MUST take, or else be taken FROM.
And now there is a vague, unanswered question, not yet “explained.” What IS this
precious thing, this priceless pearl, this hidden secret treasure, to be wrested in righteous
wrath from this most treacherous and cunning enemy? It must be what you want, and
never found. And now you “understand” the reason WHY you found it not. For it was
TAKEN from you by the enemy, and hidden where you would not think to look. He hid
it in his BODY, making it the cover for his guilt; the hiding place for what belongs to
YOU.
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Now must his body be destroyed and sacrificed, that you may have that which
BELONGS to you. His treachery DEMANDS his death, that YOU may live. And you attack
only in self-defense.But what is it you want, that NEEDS his death? Can you be sure your
murderous attack IS justified, unless you know what it is FOR? And here a final principle
of chaos comes to the “rescue.” It holds there is a SUBSTITUTE for love. This is the
“magic” that will cure all of your pain; the missing factor in your madness THAT MAKES
IT “SANE.” THIS is the reason why you must attack. HERE is what makes your vengeance
justified.
Behold, unveiled, the ego’s secret gift, torn from your brother’s body, hidden there
in malice and in hatred for the one to whom the gift belongs. HE would deprive you of
the secret ingredient which would give meaning to your life. The substitute for love,
born of your enmity to one another, MUST be salvation. IT has no substitute, and there IS
only one. And ALL relationships have but the purpose of seizing it, and making it your
own. Never is your possession made complete. And never will your brother cease his
own attack on YOU, for what you stole. Nor will God end His vengeance upon both, for,
in His madness, He must have this substitute for love, and kill you both.
You who believe you walk in sanity, with feet on solid ground, and through a
world where meaning CAN be found, consider this: These ARE the laws on which your
“sanity” appears to rest. These ARE the principles which makes the ground beneath your
feet seem solid. And it IS here you look for meaning. These are the laws YOU made for
your salvation. They hold in place the substitute for Heaven that you prefer. This is their
PURPOSE; they were MADE for this. There is no point in asking what they mean. This is
apparent. The MEANS of madness MUST be insane. Are you as certain that you realize
the GOAL is madness?
NO-ONE WANTS madness, nor does anyone cling to his madness if he sees that this
is what it IS. What PROTECTS madness is the belief THAT IT IS TRUE. It is the FUNCTION
of insanity to TAKE THE PLACE of truth. It must be seen AS truth, to be believed. And if
it IS the truth, then must its opposite, which was the truth before, be madness now. Such
a reversal, COMPLETELY turned around, with madness sanity, illusions true, attack a
kindness, hatred love, and murder benediction, IS the goal the laws of chaos serve.
These are the means by which the laws of God APPEAR to be reversed. Here do the laws
of sin APPEAR to hold love captive, and let sin go free.
These do not SEEM to be the goals of chaos. For, by the great reversal, they appear
to be the laws of ORDER. How could it NOT be so? Chaos is lawlessness, and HAS no
laws. To be believed, its SEEMING laws must be perceived as REAL. Their goal of madness
MUST be seen as sanity. And fear, with ashen lips and sightless eyes, blinded and terrible
to look upon, is lifted to the throne of love, its dying conqueror, its substitute, the saviour
from salvation. How lovely do the laws of fear make death appear! Give thanks unto the
hero on love’s throne, who saved the Son of God for fear and death!
And yet, how can it be that laws like these can BE believed? There is a strange device
that makes this possible. Nor is it unfamiliar; we have seen how it APPEARS to function
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many times before. In truth, it does NOT function, yet in dreams, where ONLY shadows
play the major roles, it seems most powerful. No law of chaos COULD compel belief, but
for the emphasis on form and DISREGARD OF CONTENT. No-one who thinks that one
of them is true SEES WHAT IT SAYS. Some FORMS it takes seem to have meaning, and
that is all.
How can some FORMS of murder NOT mean death? Can an attack in ANY form be
love? What FORM of condemnation is a blessing? Who makes his Saviour powerless, and
FINDS salvation? Let not the FORM of the attack on him deceive you. You CANNOT seek
to harm him, and be saved. Who can find SAFETY from attack by turning on himself?
How can it matter what the FORM this madness takes? It is a judgment that defeats
ITSELF, condemning what it says it wants to save. Be not deceived when madness takes
a form you think is lovely. What is intent on your destruction, is NOT your friend.
You would maintain, and think it true, that you do NOT believe such senseless laws,
nor act upon them. And, when you look at what they SAY, they CANNOT be believed.
Brothers, you DO believe them. For how else could you PERCEIVE the form they take,
with content such as this? Can ANY form of this be tenable? Yet you believe them FOR
the forms they take, and DO NOT RECOGNIZE the content. IT never changes. Can you
paint rosy lips upon a skeleton, dress it in loveliness, pet it and pamper it, AND MAKE IT
LIVE? And can you be content with an illusion that YOU are living?
There IS no life outside of Heaven. Where God created life, there life must be. In
ANY state apart from Heaven, life is illusion. At best, it SEEMS like life; at worst, like
death. Yet both are judgments on what is NOT life, equal in their inaccuracy and lack of
meaning. Life not in Heaven is impossible, and what is NOT in Heaven is not ANYWHERE.
Outside of Heaven, only the conflict of illusions stands; senseless, impossible and beyond
ALL reason, and yet perceived as an eternal BARRIER to Heaven. Illusions ARE but forms.
Their content is NEVER true.
The laws of chaos govern ALL illusions. Their forms conflict, making it SEEM quite
possible to value some above the others. Yet each one rests as surely on the belief the
laws of chaos ARE the laws of order, as do the others. Each one upholds these laws
completely, offering a certain witness that these laws are true. The seeming gentler FORM
of the attack is no less certain in its witnessing, OR ITS RESULTS. Certain it is illusions will
bring fear, because of the beliefs that they imply, NOT for their form. And lack of faith in
love, in ANY form, attests to chaos AS REALITY.
From the belief in sin, the faith in chaos MUST follow. It is BECAUSE it follows that
it seems to be a logical conclusion; a valid step in ordered thought. The steps to chaos
DO follow neatly from their starting-point. Each is a different form in the progression of
truth’s reversal, leading still deeper into terror, and AWAY from truth. Think not one step
is smaller than another, nor that return from one is easier. The whole descent from
Heaven lies in each one. And where your thinking starts, there must it end.
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Brothers, take not one step in the descent to hell. For HAVING taken one, you will
NOT RECOGNIZE the rest for what they are. And they WILL follow. Attack in ANY form
has placed your foot upon the twisted stairway that leads FROM Heaven. Yet, any instant,
it is possible to have all this undone. How can you know whether you chose the stairs to
Heaven or the way to hell? Quite easily. What do you feel? Is peace in your awareness?
Are you CERTAIN which way you go? And are you sure the goal of Heaven CAN be
reached? If not, you walk alone. Ask, then, your Friend to JOIN with you, and GIVE you
certainty of where you go.

“I AM responsible for what I see.
I CHOSE the feelings I experience,
and I DECIDED
ON the goal I would achieve.
And everything that SEEMS to happen TO me,
I ASKED
FOR and received as I had asked.”

Deceive yourself no longer that you are helpless
in the face of what is done TO you.
Acknowledge but that YOU have been mistaken,
and ALL effects of your mistakes will
disappear.

In the Buddhist Scriptures, there is a prophecy from about 500 B.C. (Before Christ) of the “Holy One” who would come. One who would lead the people away from the old way, and introduce a new way.

Buddha described the “Holy One” by saying;

“in the palm of his hands and in the flat of his feet will be the design of a disk, in his side will be a stab wound; and his forehead will have many marks like scars….” This describes the risen Jesus, after being crucified for our sins, exactly!

http://bibleprobe.com/buddhatoldofjesus2.htm

Isaiah 43:11: “‘I, even I, am the LORD, and apart from me there is no savior.’”
Titus 2:10: “and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive.”
Titus 3:4: “But when the kindness and love of God our Savior appeared,” in regard with:
Luke 2:11: “‘Today in the town of David a Savior has been born to you; he is Christ the Lord.’”
Titus 2:13: “while we wait for the blessed hope-the glorious appearing of our great God and Savior, Jesus Christ,”
John 4:42: “They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man [Jesus] really is the Savior of the world.’”
Titus 3:6: “whom he poured out on us generously through Jesus Christ our Savior,”

John 1:1 (see also John}1:1 TNIV) “In the beginning was the Word, and the Word was with God, and the Word was God.” together with John 1:14 “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.” and John 1:18 “No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known.”[12]The Bible says “God the One and Only” in NIV.
John 5:21 “For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it.”
John 8:23–24: “But he continued,’You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am [the one I claim to be], you will indeed die in your sins.’”
John 8:58 “I tell you the truth,” Jesus answered, “before Abraham was born, I am!”[13]
John 10:30: “I and the Father are one.”
John 10:38: “But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father.”
John 12:41: “Isaiah said this because he saw Jesus’ glory and spoke about him.”—As the context shows, this implied the Tetragrammaton in Isaiah 6:10 refers to Jesus.
John 20:28: “Thomas said to him, ‘My Lord and my God!’”
Philippians 2:5–8: “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!”
Colossians 2:9: “For in Christ all the fullness of the Deity lives in bodily form”
Titus 2:13: “while we wait for the blessed hope—the glorious appearing of our great God and Saviour, Jesus Christ.”
Hebrews 1:8: “But about the Son he [God] says, “Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom.”
1.John 5:20: “We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true-even in his Son Jesus Christ. He is the true God and eternal life.”
Revelation 1:17–18: “When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades.” This is seen as significant when viewed with Isaiah 44:6: “This is what the LORD says—Israel’s King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God.”
The Bible also refers to Jesus as a man, which is in line with the Trinitarian concept that Jesus was fully human as well as fully divine.

The “Shield of the Trinity” or “Scutum Fidei” diagram of traditional Western Christian symbolism.This one God however exists in three persons, or in the Greek hypostases. God has but a single divine nature. Chalcedonians—Roman Catholics, Orthodox Christians, and Protestants—hold that, in addition, the Second Person of the Trinity—God the Son, Jesus—assumed human nature, so that he has two natures (and hence two wills), and is really and fully both true God and true human. In the Oriental Orthodox theology, the Chalcedonian formulation is rejected in favor of the position that the union of the two natures, though unconfused, births a third nature: redeemed humanity, the new creation.

In the Trinity, the Three are said to be co-equal and co-eternal, one in essence, nature, power, action, and will. However, as laid out in the Athanasian Creed, only the Father is unbegotten and non-proceeding. The Son is begotten from (or “generated by”) the Father. The Spirit proceeds from the Father (or from the Father and through the Son—see filioque clause for the distinction).

It has been stated that because God exists in three persons, God has always loved, and there has always existed perfectly harmonious communion between the three persons of the Trinity. One consequence of this teaching is that God could not have created Man in order to have someone to talk to or to love: God “already” enjoyed personal communion; being perfect, He did not create Man because of any lack or inadequacy He had. Another consequence, according to Rev. Thomas Hopko, is that if God were not a Trinity, He could not have loved prior to creating other beings on whom to bestow his love. Thus we find God saying in Genesis 1:26, “Let us make man in our image.” For Trinitarians, emphasis in Genesis 1:26 is on the plurality in the Deity, and in 1:27 on the unity of the divine Essence. A possible interpretation of Genesis 1:26 is that God’s relationships in the Trinity is mirrored in man by the ideal relationship between husband and wife, two persons becoming one flesh, as described in Eve’s creation later in the next chapter. Genesis 2:22 Some Trinitarian Christians support their position with the Comma Johanneum described above even though it is widely regarded as inauthentic and was not used patristically.

Which brings the question, what is meant by “one?” In the Hebrew, the word for God is Elohim [אֱלֹהִים]. In every other instance where elohim is with a small e (indicating non-gods), it indicates a plurality because the word elohim is in fact plural. In the abovementioned passages, the Hebrew word for “one” is echad [אֶחָד] which may signify a compound unity, unified in perfect harmony and purpose, unlike the Hebrew word yachid which unequivocally means an absolute (not compound) singularity. The concept of echad would be similar to a perfectly functioning family or the cleaving of husband and wife as one flesh (cf. Gen. 2:24).

So, in the Trinitarian view, the common conception which thinks of the Father and Christ as two separate beings is viewed as incorrect by many but not all groups in Christianity and Messianicism. The central and crucial affirmation of Christian faith is that there is one savior, God, and one salvation, manifest in Jesus Christ, to which there is access only because of the Holy Spirit. The God of the Old is still the same as the God of the New. In Christianity, it is understood that statements about a solitary god are intended to distinguish the Hebraic understanding from the polytheistic view, which see divine power as shared by several beings, beings which can, and do, disagree and have conflicts with each other. The Gospel of John depicts the Father as united with Jesus as Jesus is united with his followers (John 17:20–23).

The first recorded use of the word in Christian theology was in about 180 AD by Theophilus of Antioch who used it of “God, his Word, and his Wisdom.”[3][4] In about 200 AD Tertullian used it of the Father, Son and Holy Spirit. (As discussed below, the persons of the Trinity can be named in different ways.)[4]

Most Christians believe that God is spirit (John 4:24), an uncreated, omnipotent and eternal being, the creator and sustainer of all things, who works the redemption of the world through his Son, Jesus Christ.

Against this background, belief in the divinity of Christ and the Holy Spirit was expressed as the doctrine of the Holy Trinity,[27], which describes the single Divine substance existing as three distinct and inseparable persons: the Father, the Son (Jesus Christ the eternal Word), and the Holy Spirit. According to the doctrine, God is not divided in the sense that each person has a third of the whole; rather, each person is considered to be fully God (see Perichoresis). The distinction lies in their relations, the Father being unbegotten, the Son begotten of the Father, and the Holy Spirit proceeding.[28] “Begotten”, in these formulae, does not refer to Mary’s conceiving Jesus, but to the Son’s relationship to the Father, which is described as being “eternally begotten” of the Father.

Christians of Reformed theology also conceive of salvation as one work of the triune God, in which “the three divine persons act together as one, and manifest their own proper characteristics” with the agency of the Holy Spirit as an essential element.”[29]

Trinitarian Christians trace the orthodox formula of the Trinity — Father, Son, and Holy Spirit — back to the resurrected Jesus himself, who used this phrase in Matthew 28:16-20 or the Great Commission.

Most Christians believe the Holy Spirit inspired the Scriptures,[30] and that his active participation in a believer’s life (even to the extent of “indwelling” within the believer), joining the believer’s free actions with his own, is essential to living a Christian life.[31] In Catholic, Orthodox, and some Anglican theology, this indwelling is received through the sacrament called Confirmation or, in the East, Chrismation. Most Protestant traditions teach that the gift of the Holy Spirit is symbolized by baptism; however some (Baptists and comparable groups) do not attribute any sacramental significance to baptism. Pentecostal and Charismatic Protestants believe the baptism with the Holy Spirit is a distinct experience separate from other experiences like conversion or water baptism, and many Pentecostals believe it will always—or at least usually—be evident through glossolalia (speaking in tongues)

Neither of the words “Trinity” nor “Triunity” appear in the Old Testament or New Testament. Various passages from both have been cited as supporting this doctrine, while other passages are cited as opposing it.

Many passages from the Old Testament have been cited as supporting the Trinity, and the Old Testament depicts God as the father of Israel and refers to (possibly metaphorical) divine figures such as Word, Spirit, and Wisdom. Some biblical scholars have said that “it would go beyond the intention and spirit of the Old Testament to correlate these notions with later Trinitarian doctrine.”[5] According to the Catholic Encyclopedia, a few of the Fathers “found what would seem to be the sounder view” that “no distinct intimation of the doctrine was given under the Old Covenant (cf. Gregory Nazianzen, ‘Or. theol.’, v, 26; Epiphanius, ‘Ancor.’ 73, ‘Haer.’, 74; Basil, ‘Adv. Eunom.’, II, 22; Cyril Alex., ‘In Joan.’, xii, 20.).”[6] “Some of these, however, claimed that a knowledge of the mystery was granted to the Prophets and saints of the Old Dispensation (Epiph., “Haer.,” viii, 5; Cyril Alex., “Con. Julian.,” I). The matter seems to be correctly summed up by Epiphanius, when he says: “The One Godhead is above all declared by Moses, and the twofold personality (of Father and Son) is strenuously asserted by the Prophets. The Trinity is made known by the Gospel” (”Haer.,” Ixxiv).[6]

The New Testament also does not use the word “Τριάς” (Trinity), nor explicitly teach it.[7] The Trinity article in Encyclopedia Britannica states: “Neither the word Trinity nor the explicit doctrine appears in the New Testament, nor did Jesus and his followers intend to contradict the Shema in the Old Testament: “Hear, O Israel: The Lord our God is one Lord” (Deuteronomy 6:4).”[8]Encyclopedia of Religion, for example, argues that “God the Father is source of all that is (Pantokrator) and also the father of Jesus Christ; “Father” is not a title for the first person of Trinity but a synonym for God”[citation needed]. Early liturgical and creedal formulas speak of God as “Father of our Lord Jesus Christ”; praise is to be rendered to God through Christ (see opening greeting in Paul and deutero-Paul). There are other binitarian texts (e.g., Romans 4:24; Romans 8:11; 2Corinthians 4:14; Colossians 2:12; 1Timothy 2:5–6; 1Timothy 6:13;2Timothy 4:1), and a few triadic texts (the strongest are 2Cororinthians 13:14 and Matthew 28:19).”[5]

According to Encyclopedia Britannica, while Trinity does not explicitly appear in the New Testament, its basis is established by the New Testament: The coming of Jesus Christ and the presumed presence and power of God among them had implications for the early Christians. “The Holy Spirit, whose coming was connected with the celebration of the Pentecost. The Father, Son, and Holy Spirit were associated in such New Testament passages as the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19); and in the apostolic benediction: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” (2Corinthians 13:14).”[8] The Great Commission reflects the baptismal practice at Matthew’s time (or later if this line is interpolated, according to The Oxford Companion of the Bible). Aside from this verse, although “Matthew records a special connection between God the Father and Jesus the Son (e.g., Matthew 11:27), but he falls short of claiming that Jesus is equal with God (cf. 24:36).”[9]

According to the The Oxford Companion of the Bible, 2Corinthians 13:14 is the earliest evidence for a tripartite formula. The Oxford Companion of the Bible states that it is possible that this three-part formula was later added to the text as it was copied. However, there is support for the authenticity of the passage since its phrasing “is much closer to Paul’s understandings of God, Jesus and the Holy Spirit than to a more fully developed concept of the Trinity. Jesus, referred to not as Son but as Lord and Christ, is mentioned first and is connected with the central Pauline theme of grace. God is referred to as a source of love, not as father, and the Spirit promotes sharing within community.”[9]

The Gospel of John does suggest the equality and unity of Father and Son. (”I and the Father are one” John 10:30). This Gospel starts with “the affirmation that in the beginning Jesus as Word “was with God and …was God” (John 1:1) and ends (chap. 21 is more likely a later addition) with Thomas’s confession of faith to Jesus, “My Lord and my God!” (John 20:28).”[9] There is no significant tendency among modern scholars to deny that either of these two verses identifies Jesus with God.[10]

Furthermore, the last Gospel elaborates on the role of Holy Spirit being sent to advocate for believers.[9] The immediate context of these verses was providing “assurance of the presence and power of God both in the ministry of Jesus and the ongoing life of the community.” However beyond this immediate context, these verses caused questions of relation between Father, Son and the Holy Spirit, their distinction and yet unity. These questions have been hotly debated over the following centuries, although mainstream Christianity has generally resolved the issue through writing the creeds.[9]

Summarizing the role of Scripture in the formation of Trinitarian belief, Gregory Nazianzen argues in his Orations that the revelation was intentionally gradual:

The Old Testament proclaimed the Father openly, and the Son more obscurely. The New manifested the Son, and suggested the deity of the Spirit. Now the Spirit himself dwells among us, and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received to burden us further[11]

A few verses directly reference the Father, Son, and Holy Spirit:

Matthew 3:16–17: “As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. 17And a voice from heaven said, ‘This is my Son, whom I love; with him I am well pleased.’ ” (also Mark 1:10–11; Luke 3:22; John 1:32)
Matthew 28:19: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (see Trinitarian formula).
2Corinthians 13:14: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you.”
1John 5:7–8: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.” (This is the controversial Comma Johanneum, which did not appear in Greek texts before the sixteenth century.)
Luke 1:35: “The angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.’ ”
Hebrews 9:14: “How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!”

http://en.wikipedia.org/wiki/Trinity

In monotheistic religions, the code of conduct is determined by God. Colloquially, any thought, word, or act considered immoral, shameful, harmful, or alienative might be termed “sinful”.

Common ideas surrounding sin in various religions include:

Punishment for sins, from other people, from God either in life or in afterlife, or from the Universe in general.
The question of whether or not an act must be intentional to be sinful.
The idea that one’s conscience should produce guilt for a knowing sin.
A scheme for determining the seriousness of the sin.
Repentance from (expressing regret for and determining not to commit) sin, and atonement (repayment) for past deeds.
The possibility of forgiveness of sins, often through communication with a deity or intermediary; in Christianity often referred to as salvation.
Crime and justice are related secular concepts.

In Western Christianity, in a sense, sin is often viewed as a legal infraction or contract violation, and so salvation tends to be viewed in legal terms, similar to Jewish thinking. In Eastern Christianity, sin is more often viewed in terms of its effects on relationships, both among people and between people and God. The Bible, however, shows sin to be not following God’s moral guidance. This is based on the account of Adam and Eve in Genesis. They went against God and acquired from disobeying Him, the “knowledge of good and evil,” by eating the fruit of “the tree of knowledge of good and evil.” They now had the ability to judge for themselves. To abide by God’s judgement and value is Not sin. Thus, the moment Adam and Eve ate the fruit from the tree which God commanded them not to, sin was born; it was the disobeying act that was the sin. Though, since God spoke specifically to Adam, and then Adam told Eve what God had said, it usually believed that Adam held the most responsibility for the evil that took place on that day.

The Greek word in the New Testament that is translated in English as “sin” is hamartia, which literally means missing the target. In Christianity, salvation is viewed in terms of reconciliation and a genuine relationship with Christ. 1 John 3:4 states: “Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.” (ESV) This law refers to the statements (commonly called the Ten Commandments) in Exodus 20:1-17 that God demands of those that follow Him. Another example of this is in Romans 6:23 where it says the wages of sin is death, but the gift of God is eternal life in Christ our Lord. Both Eastern and Western Christians agree, on the basis God’s Word, that sin serves as a barrier in one having a complete relationship with God. But in the Gospel of John 3:16 it states “For God so loved the world, He gave his one and only son that whosoever believes in Him shall not perish but have everlasting life.” This verse is the base of Christianity. Salvation is not obtained through good works but faith alone accompanied by obedience to the law that which God has set forth. The works will follow the faith. Christains trust that every one of us falls short of the perfect glory of God because of our sins (imperfections), but the sacrifice of Jesus for our sins was the perfect and ultimate sacrifice; therefore, one can obtain salvation only through seeking faith in Jesus Christ who was crucified and resurrected for all of mankind.

being saved from something, such as suffering or the punishment of sin - also called deliverance;
being saved for something, such as an afterlife or participating in the Reign of God - also called redemption
Salvation can also be understood in terms of social liberation, as in liberation theology.

The theological study of salvation is called Soteriology and also covers the means by which salvation is effected or achieved, and its results or effects.

Christians believe salvation is a gift by unmerited grace of God, who sent Jesus as the savior. Christians believe that through faith in Jesus one can be saved from sin and spiritual death. The crucifixion of Jesus is explained as an atoning sacrifice, which, in the words of the Gospel of John, “takes away the sins of the world”. Reception of salvation is related to justification.[24]

The operation and effects of grace are understood differently by different traditions. Catholicism and Eastern Orthodoxy teach the necessity of the free will to cooperate with grace.[25] Reformed theology places distinctive emphasis on grace by teaching that mankind is completely incapable of self-redemption, but the grace of God overcomes even the unwilling heart.[26]

http://en.wikipedia.org/wiki/Salvation