Scientific Proof of God, A New and Modern Bible, and Coexisting Relations of God and the Universe

Thursday, February 21, 2008

The Western World and the Son of God, III

Modern science can say that finite things exist. I also say that these finite things originate in infinite thing or God. Thus modern science can say that a monotheistic God is a creator. As a creator, God must act to generate other things. The human mind can recognize this generation when the Christian Trinity is formed with symbols. The generation of the Trinity was recognized first in the 4th century using the symbols as Father, Son, and Holy Spirit. Using scientific symbols, Nicholas of Cusa expressed the Christianity Trinity as One-Equality-Union. These scientific symbols and their meanings produce the highest human knowledge we have of a completed monotheistic God.

Further, the generation of things by God must be the creation of finite things. So, what comes from God through the Trinity is contracted by plurality, finitude, and relation. So, all created things are logically opposed to the Christian Trinity. Created things are thus descrived with the opposing symbols, Many-Different-Relations. So, what is created is one universe, which consists of many different and related things.

Cusa says that the universe is formed by a continuum of genera, species, and individuals. (See Bk. II, Ch.1 of Cusa’s "On Learned Ignorance." The Son of God appears in the universe as an individual in the human species and animal genus. But, how does the Son of God become an individual in the human species?

Since all created things are divisible, they must have a beginning and end. Because of their divisibility, birth, and death, I concluded that many different and related irreducible, indivisible, and immortal things must exist before any divisible things exist. In Part IV of The First Scientific Proof of God (click), I called these indivisible things ‘spiritual atoms.’ In time, I concluded that these spiritual atoms are the irreducible monads identified by Gottfried Leibniz. (See Schrecker, Paul and Schrecker, Anne Martin (Translators, 1965), Leibniz: Monadology and Other Philosophical Essays, Indianapolis: Bobbs-Merrill.)

The Son of God thus becomes an individual in the human species because the Son of God is an immortal spiritual atom

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