God the Father


>God the father




An image of God the Father by Julius Schnorr, 1860

God the Father is a title given to God in various religions, most prominently in Christianity. In mainstream trinitarian Christianity, God the Father is regarded as the first person of the Trinity, followed by the second person, God the Son (Jesus Christ), and the third person, God the Holy Spirit.


Since the second century, Christian creeds included affirmation of belief in “God the Father (Almighty)”, primarily as his capacity as “Father and creator of the universe”. However, in Christianity, the concept of God as the father of Jesus Christ goes metaphysically further than the concept of God as the creator and father of all people, as indicated in the Apostles’ Creed where the expression of belief in the “Father almighty, creator of heaven and earth” is immediately, but separately followed by in “Jesus Christ, his only Son, our Lord”, thus expressing both senses of fatherhood.

In much of modern Christianity, God is addressed as the Father, in part because of his active interest in human affairs, in the way that a father would take an interest in his children who are dependent on him and as a father, he will respond to humanity, his children, acting in their best interests. Many believe they can communicate with God and come closer to him through prayer – a key element of achieving communion with God.

In general, the title Father (capitalized) signifies God’s role as the life-giver, the authority, and powerful protector, often viewed as immense, omnipotent, omniscient, omnipresent with infinite power and charity that goes beyond human understanding. For instance, after completing his monumental work Summa Theologica, Catholic St. Thomas Aquinas concluded that he had not yet begun to understand ‘God the Father’. Although the term “Father” implies masculine characteristics, God is usually defined as having the form of a spirit without any human biological gender, e.g. the Catechism of the Catholic Church No. 239 specifically states that “God is neither man nor woman: he is God“. Although God is never directly addressed as “Mother”, at times motherly attributes may be interpreted in Old Testament references such as Isa 42:14, Isa 49:14–15 or Isa 66:12–13.

In the New Testament, the Christian concept of God the Father may be seen as a continuation of the Jewish concept, but with specific additions and changes, which over time made the Christian concept become even more distinct by the start of the Middle Ages. The conformity to the Old Testament concepts is shown in Matthew 4:10 and Luke 4:8 where in response to temptation Jesus quotes Deuteronomy 6:13 and states: “It is written, you shall worship the Lord your God, and him only shall you serve.” 1 Corinthians 8:6 shows the distinct Christian teaching about the agency of Christ by first stating: “there is one God, the Father, of whom are all things, and we unto him” and immediately continuing with “and one Lord, Jesus Christ, through whom are all things, and we through him.” This passage clearly acknowledges the Jewish teachings on the uniqueness of God, yet also states the role of Jesus as an agent in creation. Over time, the Christian doctrine began to fully diverge from Judaism through the teachings of the Church Fathers in the second century and by the fourth-century belief in the Trinity was formalized. According to Mary Rose D’Angelo and James Barr, the Aramaic term Abba was in the early times of the New Testament neither markedly a term of endearment, nor a formal word; but the word normally used by sons and daughters, throughout their lives, in the family context.

God in the Old Testament

According to Marianne Thompson, in the Old Testament, God is named “Father” with a singular sense of familiarity. additionally to the sense within which God is “Father” to all or any men because he created the planet (and in this sense “fathered” the world), the identical God is additionally uniquely the law-giver to his chosen people. He maintains a special, covenantal father-child relationship with the people, giving them the Shabbat, stewardship of his prophecies, and a novel heritage within the things of God, calling Israel “my son” because he delivered the descendants of Jacob out of slavery in Egypt according to his covenants and oaths to their fathers, Abraham, Isaac and Jacob. In the Hebrew Bible, in Isaiah 63:16 (JP) it reads: “For you’re our father, for Abraham failed to know us, neither did Israel recognize us; You, O [YHWH], are our father; our redeemer of old is your name.” To God, in line with Judaism, is attributed the fatherly role of protector. he’s titled the daddy of the poor, of the orphan and also the widow, their guarantor of justice. he’s also titled the daddy of the king because the teacher and helper over the judge of Israel. According to Alon Goshen-Gottstein, within the will “Father” is mostly a metaphor; it’s not a proper name for God but rather one in every of many titles by which Jews speak of and to God. in line with Mark Sameth, references to God the daddy convulsing in labour, birthing, and suckling (Deuteronomy 32:13, 18) hint to a priestly belief, noted within the sixteenth and nineteenth centuries by Guillaume Postel and Michelangelo Lanci respectively, that “God the Father” may be a dual-gendered deity. In Christianity fatherhood is taken in a very literal and substantive sense, and is explicit about the necessity for the Son as a method of accessing the daddy, making for a more metaphysical rather than metaphorical interpretation.

God in the New Testament

There is a deep sense during which Christians believe that they’re made participants within the eternal relationship of Father and Son, through the Nazarene. Christians call themselves adopted children of God: But when the fullness of your time had come, God sent forth his Son, born of woman, born under the law, to redeem people who were under the law, in order that we would receive adoption as sons. and since you’re sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you’re now not a slave, but a son, and if a son, then an heir through God.

Galatians 4:4–7

God the Father, Cima da Conegliano, c. 1510–1517

In Christianity, the concept of God because the Father of Jesus is distinct from the concept of God because the creator and Father of all people, as indicated in the Apostles’ Creed. The profession within the creed begins with expressing belief within the “Father almighty, creator of heaven and earth” then immediately, but separately, in “Jesus Christ, his only Son, our Lord”, thus expressing both senses of fatherhood within the creed.


Since the second century, creeds in the Western Church have included affirmation of belief in “God the daddy (Almighty)”, the first reference being to “God in his capacity as Father and creator of the universe”. This didn’t exclude either the actual fact the “eternal father of the universe was also the daddy of Jesus the Christ” or that he had even “vouchsafed to adopt [the believer] as his son by grace”. Creeds in the Eastern Church (known to own come from a later date) began with an affirmation of religion in “one God” and nearly always expanded this by adding “the Father Almighty, Maker of all things visible and invisible” or words thereto effect.

By the end of the first century, Clement of Rome had repeatedly referred to the Father, Son and Holy Spirit, and linked the Father to creation, 1 Clement 19.2 stating: “let us look steadfastly to the Father and Creator of the universe”. Around AD 213 in Adversus Praxeas (chapter 3) Tertullian is believed to have provided a formal representation of the concept of the Trinity, i.e. that God exists as one “substance” but three “Persons”: The Father, the Son and the Holy Spirit, and with God the Father being the Head. Tertullian also discussed how the Holy Spirit proceeds from the Father and the Son. While the expression “from the Father through the Son” is also found among them.

The Nicene Creed, which dates to 325, states that the Son (Jesus Christ) is “born of the Father before all ages”, indicating that their divine Father-Son relationship is seen as not tied to an event within time or human history.


Although similarities exist among religions, the common language and therefore the shared concepts about God and his title Father among the Abrahamic religions is quite limited, and every religion has very specific belief structures and non-secular nomenclature with relevance to the topic. While a non-secular teacher in one faith is also ready to explain the concepts to his own audience with ease, significant barriers remain in communicating those concepts across religious boundaries.

Bài Shàngdì Huì

A syncretic sect created by Hong Xiuquan, founding father of the Taiping Heavenly Kingdom, that mixed Protestantism and Chinese folk religion, the target of this sect was to overthrow the Manchus and restore power to the Han. God consisted of a triad made up of Shangdi (the Supreme Emperor in ancient Chinese worship), Christ because of the eldest son and Hong as the youngest son.


In Hinduism, Bhagavan Krishna in the Bhagavad Gita, chapter 9, verse 17, stated: “I am the daddy of this world, the Mother, the Dispenser and therefore the Grandfather”, one commentator adding: “God being the source of the universe and therefore the beings in it, he’s held because of the Father, the Mother and therefore the Grandfather”. A genderless Brahman is also considered the creator and Life-giver, and the Shakta goddess is viewed because the divine mother and life-bearer.


Unlike in Judaism, the term “father” isn’t formally applied to God by Muslims, and therefore the Christian notion of the Trinity is rejected in Islam. although traditional Islamic teaching doesn’t formally prohibit using the term “Father” in relation to God, it doesn’t propagate or encourage it. There are some narratives of the Islamic prophet Muhammad in which he compares the mercy of God toward his worshipers thereto of a mother to her infant child. Islamic teaching rejects the Christian father-son relationship of God and Jesus and states that Jesus could be a prophet of God, not the Son of God. Islamic theology strictly reiterates the Absolute Oneness of God, totally separates him from other beings (whether humans, angels or the other holy figure), and rejects any form of dualism or Trinitarianism. Chapter 112 of the Quran states:

Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him. (Sura 112:1–4, Yusuf Ali)


In Judaism, the utilization of the “Father” title is usually a metaphor, relating the role of Life-giver and Law-giver, and is one in all many titles by which Jews speak of and to God. The Jewish concept of God is that God is non-corporeal, transcendent and immanent, the last word source of affection, and a metaphorical “Father”. The Aramaic term for father (Hebrew: אבא‎, abba) appears in traditional Jewish liturgy and Jewish prayers to God (e.g. in the Kaddish). According to Ariela Pelaia, in a very prayer of Rosh Hashanah, Areshet Sfateinu, an ambivalent attitude toward God is demonstrated, because of his role as a father and as a king. Free translation of the relevant sentence may be: “today every creature is judged, either as sons or as slaves. If as sons, forgive us sort of a father forgives his son. If as slaves, we wait, hoping permanently, until the decision, your holy majesty.” Another famous prayer emphasizing this dichotomy is called Avinu Malkeinu, which implies “Our Father Our King” in Hebrew. Usually, the whole congregation will sing the last verse of this prayer in unison, which says: “Our Father, our King, answer us like we’ve got no deed to plead our cause, save us mercifully and loving-kindness.”


The Guru Granth consistently refers to the creator as “He” and “Father”. this can be because the Granth is written in north Indian Indo-Aryan languages (mixture of Punjabi and dialects of Hindi) which haven’t any neutral gender. Since Granth says that God is indescribable, God has no gender per Sikhism. God in the Sikh scriptures has been cited by several names, picked from Indian and Semitic traditions. he’s called in terms of human relations as of father, mother, brother, relation, friend, lover, beloved, husband. Other names, expressive of his supremacy, are Thakur, Prabhu, svami, sah, patsah, sahib, sain (Lord, Master).

In Western art

For a couple of thousand years, no attempt was made to portray God the daddy in human form, because early Christians believed that the words of Exodus 33:20 “Thou canst not see my face: for there shall no man see Me and live” and of the Gospel of John 1:18: “No man hath seen God at any time” was meant to use not only to the daddy but to any or all attempts at the depiction of the daddy. Typically only a tiny low part of the body of Father would be represented, usually the hand, or sometimes the face, but rarely the entire person, and in many images, the figure of the Son supplants the daddy, so a smaller portion of the person of the daddy is depicted. Central Italian School 16th century Head of God the daddy In the early medieval period, God was often represented by Christ as the Logos, which continued to be quite common even after the separate figure of God the daddy appeared. Western art eventually required away as an example the presence of the daddy, so through successive representations, a group of artistic styles for the depiction of the daddy in human form gradually emerged around the tenth century CE. By the twelfth century depictions of a figure of God the daddy, essentially supported the Ancient of Days in the Book of Daniel had begun to appear in French manuscripts and in glass church windows in England. within the 14th century, the illustrated Naples Bible had an outline of God the daddy in the Burning bush. By the 15th century, the Rohan Book of Hours included depictions of God the daddy in human form or anthropomorphic imagery. The depiction remains rare and sometimes controversial in Eastern Orthodox art, and by the time of the Renaissance artistic representations of God the daddy were freely employed in the Catholic Church.

What Does God the Father Mean?

In Christianity, God is understood as God the daddy, God our Father, and God the daddy of Jesus. it’s through these truths of a relationship with our creator that God is seen as a father over all creation and personally to believers through grace. Scripture says God’s ways are “perfect” (Psalm 18:30), that he’s a “faithful God who does no wrong,” and is “upright and just“ (Deuteronomy 32:4). that creates Him the right Father you never had. If you didn’t have a father who was approachable, loving and had your best possible in mind, God – as your Heavenly Father – is waiting to try and do a quiet frame for what you never had. Let’s take a glance at what Scripture says about God the daddy so 10 ways we will experience God as our own Father.

Is God Realy Our Father?

Scripture is crammed with references to God as our father. Below are some of my favourite passages: “Yet for us, there’s one God, the Father, from whom are all things and for whom we exist,” 1 Corinthians 8″6 “One God and Father of all, who is over all and thru all and altogether.” Ephesians 4:6 “Father of the fatherless and protector of the widows is God in his holy habitation.” Psalm 68:5 “But now, O Lord, you’re our Father, we are the clay, you’re the potter and that we are the work of your hand.” Isaiah 64:8 “See what reasonably love the daddy has given to us, that we should always be called children of God, then we are.” 1 John 3:1 “For you probably did not receive the spirit of slavery to fall into fear, but you have got received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” “Jesus said to him, “I am the way, the truth, and also the life. nobody involves the daddy except through me.” John 14:6 “And I’ll be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.” 2 Corinthians 6:18e has ever seen God the daddy and lived

God as Jesus' Father


(from Ancient Greek (ἡ) θεοφάνεια theophanies, meaning ” personal encounter with a deity, that’s a happening where the manifestation of a deity occurs in an observable way. Specifically, it “refers to the temporal and spatial manifestation of God in some tangible form.” Where the deity doesn’t take tangible form (outward manifestation), the broader term used for inward manifestation is a divine revelation or divine inspiration. Where the spirit of God is manifest in a very person the term used is the divine incarnation, avatar or personification of the deity. Traditionally the term “theophany” was wont to see appearances of the gods in Hellenic language and in Near Eastern religions. While the Iliad is the earliest source for descriptions of theophanies in classical antiquity (which occur throughout Greek mythology), probably the earliest description appears in the Epic of Gilgamesh. In the specific usage for Christians and Jews, with regard to the Bible, theophany refers to an incident where the Abrahamic God reveals his presence to someone. Christophany comes from two Greek words; Christos, which suggests Christ, and phanerozoic, which suggests to be revealed or to manifest. Therefore, a Christophany may be a visible manifestation or appearance of Christ before His human incarnation. It’s reasonably like Stan Lee’s cameo appearances in Marvel movies. All manifestations of God within the Bible aren’t necessarily Christophanies. as an example, the daddy spoke during Jesus’ baptism and transfiguration, and also the Holy Spirit came sort of a dove upon Jesus and a rushing wind upon the disciples. These manifestations of God are called theophanies. But since the Bible consistently says that nobody has ever seen God the daddy and lived(Exodus 33:20, John 5:37; 6:46, 1 Timothy 6:15-16, 1 John 4:12), many theologians believe that all visible theophanies in the Old Testament were pre-incarnate appearances of Christ.

Jesus is the image of the invisible God (Colossians 1:15). He is at the Father’s side, and He is the only one who reveals Him (John 1:18). And here are some of His pre-incarnate appearances.

1. Appearance to Abraham (Genesis 18)

Three men visited Abraham, and one of them was God Himself. We know he was God because the text says, “and the LORD appeared to him by the oaks of Mamre.” The other two men were angels.

2. Appearance to Jacob (Genesis 32:22-32)

Jacob once wrestled with a person all night, which man was God. He said to Jacob, “Your name shall now not be called Jacob, but Israel for you’ve got striven with God, and with men, and have prevailed.” Afterwards, Jacob named the place Peniel and said, “for I’ve got seen God face to face, and yet my life has been delivered.”

3. Appearance to Joshua (Joshua 5:13-15)

A man with a sword in hand seemed to Joshua before the autumn of Jericho. He identified himself because the commander of the military of the Lord. Joshua immediately fell to his face and worshipped the person. and therefore the commander said, “take off your sandals from your feet for the place where you’re standing is holy.” This man was another Christophany. Theologians also believe every visit of “the angel of the Lord,” or “the angel of God,” was a Christophany.

In Exodus 23:20-21, God told Moses He would send an angel before him to guide him, and that God’s name was in the angel. The name of God represents His nature, will, and character. A random angel can’t bear God’s name; only God himself can. And this angel of the Lord must have been Jesus because He said in John 17:7, “I have manifested your name to the people whom you gave me out of the world.”

Here are a few visits from Jesus as the angel of the Lord.

>Visit Hagar (Genesis 16:7-14)

The angel of the Lord appeared to Hagar in the wilderness and said to her, “I will surely multiply your offspring so that they cannot be numbered for multitude.” The angel of the Lord spoke with the authority of God and said he would multiply her offspring. Hagar called the angel, “You are a God of seeing,” and said, “truly here I have seen him who looks after me.”

>Visit Abraham and Isaac (Genesis 22:11-18)

Abraham took Isaac to Mount Moriah to sacrifice him as God commanded. But when he was near to kill Isaac, the angel of the Lord appeared and told him to prevent. He said, “now I do know that you just fear God seeing you’ve got not withheld your son, your only son from me.” The angel spoke as if he was God.

>Visit Jacob (Genesis 31:11-13)

The Angel of God appeared to Jacob in a dream and said, “I am the God of Bethel, where you anointed a pillar and made a vow to me.” The God of Bethel is Yahweh (Genesis 28:13-22).

>Visit Moses (Exodus 3:2-6)

The angel of the Lord appeared to Moses “in a flame of fire out of the midst of a bush,” and then, “God called to him out of the bush.” He said, “I am the God of your Father, the God of Abraham, and the God of Isaac.”

It’s quite clear from these few examples that the angel of the Lord is a Christophany. Furthermore, His visits stop after the birth of Christ.

This doesn’t mean that Jesus was an angel before the incarnation. Jesus was, is, and always be God (John 8:58). The Hebrew word for angel is Malak, which means a messenger. It appears 213 times in the Old Testament. It can refer to actual angels such as in Genesis 19:1, and men such as in Genesis 32:3.

Also, Christophanies do not contradict the incarnation of Christ or the virgin birth. Jesus taking on the form of a man is not the same as becoming a man.

(Exodus 33:20).

Did Moses Ever Saw God The Father?

In Exodus 33:20, God tells Moses, “You cannot see my face, for no one can see me and live.” However, earlier, in Exodus 33:11, we read, “Thus the Lord used to speak to Moses’ face to face, as a man speaks to his friend.” So, did Moses see God, and if so, how did he live? Also, how does this agree with John 1:18, which says, “No one has ever seen God, but the one and only Son”?

In Exodus 33:18, Moses asks God, “Please show me your glory.” God responds, “‘I will cause all my goodness to pass sooner than you, which I will be able to proclaim my name, the Lord, in your presence. I’ll have mercy on whom I’ll have mercy, which I’ll have compassion on whom I’ll have compassion. But,’ he said, ‘you cannot see my face, for nobody may even see me and live.’ Then the Lord said, ‘There might be an area near me where you’ll stand on a rock. When my glory passes by, able to| I’ll} be able to put you in an exceedingly cleft within the rock and canopy you with my hand until I’ve got gone by. Then I will be {able to| I’ll} be able to remove my hand and you may see my back, but my face must not be seen.’” (Exodus 33:19–23).

So, clearly, Moses never truly or fully saw God. What, then, does Exodus 33:11 mean by saying God and Moses spoke “face to face”? Since God is spirit (John 4:24), He doesn’t truly have a “face.” Exodus 33:11 is simply saying that God and Moses had an in-depth relationship. They were harmonic with one another, even as close friends are. God and Moses weren’t literally facing each other, but their relationship and communication were a great deal like two those who spoke to at least one another as close friends would. While God can appear in human form (or in another physical form) if He wants to, He is, in His essence, not a physical being. many folks within the Bible witnessed theophanies, or appearances of God.

No one, though, aside from Jesus Christ (John 1:18), has seen God all told of His glory. Even the seraphim in heaven cover their eyes as they worship God (Isaiah 6:1–4). What Moses saw was God’s back, which suggests we are able to only see where God has passed and might not see his face while living. A theophany may be a manifestation of God within the Bible that’s tangible to the human senses. In its most restrictive sense, it’s a visual appearance of God within the will period, often, but not always, in human form. Some other theophanies are found in these passages: > Genesis 12:7-9 – The Lord gave the impression to Abraham on his arrival within the land God had promised to him and his descendants.

Genesis 18:1-33 – sooner or later, Abraham had some visitors: two angels and God Himself. He invited them to come back to his home, and he and Sarah entertained them. Many commentators believe this might even be a Christophany, a pre-incarnate appearance of Christ. > Genesis 32:22-30 – Jacob wrestled with what seemed to be a person but was actually God (v. 28-30). this might even have been a Christophany. > Exodus 3:2 – 4:17 – God gave the impression to Moses within the sort of a burning bush, telling him exactly what He wanted him to try. Exodus 24:9-11 – God gave the impression to Moses with Aaron and his sons and also the seventy elders. > Deuteronomy 31:14-15 – God gave the impression to Moses and Joshua within the transfer of leadership to Joshua. > Job 38–42 – God answered Job out of the tempest and spoke at great length in answer to Job’s questions.

Frequently, the term “glory of the Lord” reflects a theophany, as in Exodus 24:16-18; the “pillar of cloud” encompasses a similar function in Exodus 33:9. A frequent introduction for theophanies is also seen within the words “the Lord minified,” as in Genesis 11:5; Exodus 34:5; Numbers 11:25; and 12:5. Some Bible commentators believe that whenever someone received a visit from “the angel of the Lord,” this was after all the pre-incarnate Christ. These appearances are seen in Genesis 16:7-14; Genesis 22:11-18; Judges 5:23; 2 Kings 19:35; and other passages. Other commentators believe these were of course angelophanies or appearances of angels.

While there aren’t any indisputable Christophanies within the will, every theophany wherein God takes on human form foreshadows the incarnation, where God took the shape of a person to measure among us as Emmanuel, “God with us” (Matthew 1:23). The Bible tells us that nobody has ever seen God (John 1:18) except the Lord Redeemer. In Exodus 33:20, God declares, “You cannot see my face, for nobody may even see me and live.” These Scriptures seem to contradict other Scriptures which describe various people “seeing” God. for instance, Exodus 33:11 describes Moses talking to God “face to face.”

How could Moses speak with God “face to face” if nobody can see God’s face and live? during this instance, the phrase “face to face” may be a figure of speech indicating they were in very close communion. God and Moses were talking to one another as if they were two individuals having an in-depth conversation. In Genesis 32:30, Jacob saw God appearing as a man; he failed to truly see God. Samson’s parents were terrified after they realized that they had seen God (Judges 13:22), but that they had only seen Him appearing as an angel. Jesus was God within the flesh (John 1:1, 14) so when people saw Him, they were seeing God. So, yes, God will be “seen” and plenty of people have “seen” God. At the identical time, nobody has ever seen God reveal altogether His glory.

In our fallen human condition, if God were to totally reveal Himself to us, we’d be consumed and destroyed. Therefore, God veils Himself and appears in forms within which we are able to “see” Him. However, this can be different from seeing God with all His glory and holiness displayed. People have seen visions of God, images of God, and appearances of God, but nobody has ever seen God altogether His fullness

What is an epiphany?

The third definition of epiphany is “a usually sudden manifestation or perception of the essential nature or meaning of something, or an intuitive grasp of reality through something (such as an event) usually simple and striking.” it’s also defined as “an illuminating discovery, realization, or disclosure or a revealing scene or moment.” For the Christian, the last word epiphany is the realization of our need for Christ as Savior and Lord. many of us come to Christ as a result of a traumatic event like an accident or serious illness. they need an epiphany about the tenuousness of life and also the reality of eternity.

Others have a quiet epiphany during which the Spirit speaks in a small, still, voice, wooing them to the Savior. However it happens, all Christians have some form of epiphany about the truth of God, sin, heaven, hell, eternity, and also the work of Christ on the cross on our behalf. We reply to the epiphany by repenting of sin and accepting Christ as Savior. has a wonderful time online. Genesis 16:7–14; Genesis 22:11–18; Judges 5:23; 2 Kings 19:35; and other passages. While there are no indisputable Christophanies in the Old Testament, every theophany wherein God takes on human form foreshadows the Incarnation, when God took the form of a man to live among us as Emmanuel, “God with us” (Matthew 1:23).

The third definition of epiphany is “a usually sudden manifestation or perception of the essential nature or meaning of something, or an intuitive grasp of reality through something (such as an event) usually simple and striking.” it’s also defined as “an illuminating discovery, realization, or disclosure or a revealing scene or moment.” For the Christian, the last word epiphany is the realization of our need for Christ as Savior and Lord. many folks come to Christ as a result of a traumatic event like an accident or serious illness. they need an epiphany about the tenuousness of life and also the reality of eternity. Others have a quiet epiphany within which the Spirit speaks in a small, still, voice, wooing them to the Savior.

However it happens, all Christians have some style of epiphany about the fact of God, sin, heaven, hell, eternity, and therefore the work of Christ on the cross on our behalf. We answer the epiphany by repenting of sin and accepting Christ as Savior. Have a wonderful time online.



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4 thoughts on “God the Father”

  1. What an amazing post. I love that you know so much about what you’re talking about and that you go into such great detail on everything. This is a topic that’s always been a little confusing to me, as well as others that I know. You do a good job at making it clear but not too biased. On that note, I really appreciate that you offer POVs from other religions. I’m a little less traditional with my religious views and sometimes knowing that is too confined within one religion tends not to speak quite as well to me. But I can tell that you are more concerned with the message more than anything, and that really resonates with me as the reader. Thank you for this, I’ll be looking out for more that you have to offer!

    • Shalom, my brother Elijah Himes. I thank God Almighty for the grace and the gift of his Spirit our guide. I am so happy you got value from this topic. All we do here is make sure we follow His leading to carry out a good hermeneutic of His person and word. So happy you stopped by to give this great comment. Till next time, go and be fruitful in Jesus’ name.

  2. Love this post and wish something like this was around when I was homeschooling my daughter (what a great history lesson)! I believe in God the Father, Maker of Heaven and Earth and in Jesus Christ, His only Son. I appreciate that you revealed what other religions believe about God. It’s helpful when having a conversation with someone of a different faith. God bless you and have a great day!

    • may the Lord bless you and keep your family rupturable. I am happy you love what you read in this article. all I pray for is his grace for more wisdom to be able to carry the divine work he gave to me. thanks, Alicia for stopping by.


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