GOD IS ONE
IN THE
HOLY TRINITY

Zachariah Butrus

AND YOU WILL SEEK ME AND FIND ME,
WHEN YOU SEARCH FOR ME WITH
ALL YOUR HEART.
Jeremiah 29: 13

GOD IS ONE
IN THE
HOLY TRINITY
Fourth Revised Edition
(English Translation of the Arabic Original)
by
Archpriest Zachariah Butrus
MARKAZ-AL-SHABIBA/BASEL
SWITZERLAND

Table of Contents
Introduction	7
Chapter I:   The All-gathering Unity of God
in the Holy Trinity	9
The Unity of God in Christianity	10
The Holy Trinity in Christianity	11
The Necessity of the Trinity in the Unity	12
Chapter II: The Testimony of the Kuran
for the Unity of the Holy Trinity	15
The Kuranic Testimony
of Christian Monotheism	16
The Kuranic Testimony of the Holy Trinity	17
The Kuranic Testimony
that Christ is the Word of God	18
The Kuranic Testimony of the Holy Spirit	20
Chapter III: The Names of the Holy Trinity	21
The Father	22
The Son	24
The Holy Spirit	26

Chapter IV: The Counterfeit Trinity	29
The Trinity of the Maryamiyya Sect	30
The Christian Attitude
Towards this Counterfeit Trinity	30
The Attitude of Islam	31
Chapter V: The Shining of Grace	33
The Proof of the Spirit	34
Groping in Darkness	35
The Grace of Revelation	38
Overwhelming Compassion	41
The Light of Faith	43
The Greatest Proof	47
Summary	53
Quiz	55
— 6 —

Introduction
Difficult facts are given to an infant in a simplified
and generalized way. As this infant matures and his
perception becomes complete, he is dissatisfied with
simplified and summarized information. He endeavours
to search for accuracy and details in matters, for his
intellect is ready and prepared to absorb them.
This is also the case with mankind. When mankind
was in infancy, the Lord gave them a simplified and
generalized picture of Himself to the extent that they could
perceive. That is why the apostle Paul said, "And I,
brethren, could not speak to you as to spiritual men, but as
to men of flesh, as to babes in Christ. I gave you milk to
drink, not solid food; for you were not yet able to receive
it. Indeed, even now you are not yet able" (I Corinthians
3:1-2).
When the perfect time had come and the mentality of
believers grew, the Lord began to declare that He is one in
His unique Trinity. He uncovered for us this great secret
which was concealed from mankind in their state of
perceptual and spiritual weakness. When the Lord gave
the gift of the Holy Spirit to us, He revealed His own life
and His divine status to us as the apostle Paul said, "For to
us God revealed them through the Spirit; for the Spirit
searches all things, even the depths of God" (I Corinthians
2:10).
	 7 	

This doctrine is still a secret unknown to the carnal.
They resist it because of their lack of perception of the facts
of true faith and the concealed secret of God.
With the Lord's grace I wrote this book to simplify
and clarify what was impossible to understand and dif-
ficult to perceive. The book is written so that anyone who
reads it can believe in this divine secret and know that this
belief does not contradict the intellect, but it satisfies it, and
can see that even the books of those who fight against this
belief, because of lack of knowledge, clearly testify this
creed.
As I offer this book to you as a clarification of our
most holy belief, I raise my heart to the Lord to make it a
source of blessing for many people, and I pray that it will
open for them the gate of true belief. Then they can enjoy
the love of God, the Father, and the blessing of the only
Son, and the fellowship and the gift of the Holy Spirit: the
holy Trinity of the only God to whom belongs the ever-
lasting glory. Amen.
Archpriest Zachariah Butrus
Misr-Al-Djadida
 Be ready always to give an answer to every man that
 asketh you a reason of the hope that is in you with
 meekness and fear.	I Peter 3:15

Chapter I
THE ALL-GATHERING UNITY
OF GOD
IN THE HOLY TRINITY
The Unity of God in Christianity
The Holy Trinity in Christianity
The Necessity of the Trinity in the Unity
— 9 —

The Unity of God in Christianity
We Christians believe in one God who has no partner.
He is infinite, filling the heavens and the earth. He is the
creator of all, Eternal, and Everlasting. His kingdom is
without end.
This creed is very clear in the holy Gospel. The
Christian canon of belief is what follows.
1.	The Lord Jesus Himself taught this belief when a
Jew came to ask Him about the greatest commandment.
He answered him, "Hear, O Israel; the Lord our God is
one Lord; and you shall love the Lord your God with all
your heart, and with all your soul, and with all your mind,
and with all your strength" (Mark 12:29-30). This is the
first commandment. It is an echo and confirmation of
Deuteronomy 6:4-9.  If this commandment had been
written in the language of the Kurän, it would have been
"God, our God, is the only (unique) God, the everlasting
God."
2.	The apostle Paul clarified this saying, "Is God just
for the Jews and not for Gentiles as well? Yes, for Gentiles
also because God is one" (Romans 3:29-30).
3.	And the apostle James expressed the same belief
saying, "You believe that God is one. You do well" (James
2:19).
4.	The Christian creed was taken from these texts
along with others in the Bible. The Church has been
—  10 —

avowing these beliefs for generations saying, "Truly we
believe in one God... Creator of heavens and earth, and
the visible and invisible." Hence, my dear friend, you
perceive that we Christians believe in one God and not
three gods. We shall clarify the meaning of the Father, the
Son, and the Holy Spirit in the discussion about the holy
Trinity of Christianity.
The Holy Trinity
in Christianity
The doctrine of the holy Trinity in no way means the
existence of three gods as some people wrongly imagine.
The meaning of this doctrine is — God is one...
Existing in  Himself, so  He declared  Himself as
the Father
Speaking His word, so He declared Himself as the
Son, the Word,
Alive   in   his spirit, so   He   declared   Himself as
the Holy Spirit.
It should not be understood from these names that there is
a bodily relationship as in human terms, but rather it has a
spiritual meaning.
These names are not established or invented by man,
but they are the words of divine inspiration in the Holy
Book, as you will see from the following references:

1.	The Lord Jesus said to His disciples, "Go there-
fore and make disciples of all nations, baptizing them in
the name of the Father and the Son and the Holy Spirit"
(Matthew 28:19). Monotheism is clear in His words,
"baptize them in the name." He did not say baptize them
in the names of the Father, the Son and the Holy Spirit."
Yet the Trinity is clearly presented in His words, "the
Father, the Son and the Holy Spirit."
2.	The apostle John very clearly confirms this under-
standing, "Those who testify in heaven are three, the
Father, the Word, and the Holy Spirit and these three are
one" (I John 5:8).
When comparing the two verses, you find the names
of the holy Trinity: the Father, the Son and the Holy Spirit.
This is the holy Trinity in the only God in whom we
believe.
The Necessity of the Trinity in the Unity
In summary, the necessity of the Trinity in the unity
is   clear   from   the   above   references   and  discussion.
The one God, creator of all living things, must have a
personal existence Himself.
The one God, who created man with the ability to
speak, must Himself also speak the word.
—  12 —

The one God, who created life in every living being,
must Himself be alive in the spirit.
Therefore, it is certain that a holy Trinity should be in the
only God as we have already clarified. This is our true
belief: God is one in the Trinity and not three gods.

—  14 —

Chapter II
THE TESTIMONY OF THE KURÄN
FOR THE UNITY
OF THE HOLY TRINITY
The Kuranic Testimony of Christian Monotheism
The Kuranic Testimony of the Christian Holy Trinity
The Kuranic Testimony that Christ is the Word of God
The Testimony of the Kurän for the Holy Spirit
— 15 —

The Kuranic Testimony of Christian Monotheism
The Kurän testifies that Christians are monotheistic
and are not infidels. The following are examples of this
testimony.
1.	Sürat AlcAnkabut, the Spider: 46 — "Do not
argue with the people of the Book except in what is
better... and say we believed in what was sent down to us
and to you, and our God and your God is the same, is
one." Thus, the Kurän testifies that we Christians, "people
of the Book," worship one God.
2.	Surat AI cImrän, The Family of cImran: 113-114
"Among the people of the Book is a nation which recites
the verses of God during the night, and they worship God
and believe in Him and in the Day of Judgment, and they
order doing good and prohibit abomination and they
hasten charity." This reference clearly asserts that Christ-
ians, "people of the Book," believe in one God; they recite
His book which was in their hands in Muhammad's days,
and they worship the one God in their services and
prayers.
3.	Sürat AI Mä'ida, The Banquet: 82 — "For sure
you will find the bitterest enemies of those who believe
(Muslims) are the Jews and those who do not believe in our
God. And you will find the closest friends to believers to be
those who said 'We are Nazarenes,' as among them there
are pastors and monks and they are not proud." It is clear
— 16 —

that Nazarenes are not polytheists, since polytheists and
Jews are the bitter enemies of Muslims, but Nazarenes are
their closest friends.
4. Sürat Älclmrän, The Family ofclmrän: — "As
God said, O Jesus, I'll make you die, and I'll raise you up
to me, and I'll purify you from the infidels, and I'll make
those who followed you higher than the infidels until the
Day of Judgment." Hence, it is clear to you that the
followers of Christ, or Christians, are not infidels. On the
contrary, God distinguished Christians from infidels and
raised them above infidels.
The testimony of the Kurän concerning Christians
has proved with certainty that they worship the one God
and are not polytheists.
The Kuranic Testimony of the Christian Holy Trinity
Perhaps you are amazed, my dear friend, that the
Kurän mentions the Trinity of the one God exactly as
Christians believe in it. We have already seen that the
Trinity of Christianity is the nature of God, His Word, and
His Spirit. This is the same Trinity that the Kurän mention-
ed, "But Jesus Christ, son of Mary is the messenger of God
and His word and spirit of Him that He gave to Mary"
— 17 —

(Surat AI Nisa3, The Women: 171). In this verse it is clear
that God has
a personality — "messenger of God"
a word — "and his word"
a spirit — "and a spirit from him."
This testimony of the Kurän for the creed of the Trinity is
what we Christians proclaim and no more. It does not
proclaim polytheism, but rather it proclaims that there is
no God but Him.
The Kuranic Testimony that Christ is the Word of God
The Kurän testifies very clearly that Christ is the
Word of God. The following Kuränic references are
examples.
1.	Sürat AI Nisa°, The Women: 171 — "Jesus Christ,
the son of Mary, is God's messenger and his word."
2.	Sürat Älclmrän, The Family of cImrän: 139 —
"...God proclaims to you Yahya (John the Baptist)
supporting a word from God..." The Imän Abu AI
Sucüd commented on the phrase "supporting a word
from God," that isclsa, may he be blessed, by saying:
"... it was said that he (John the Baptist) was the first to
— 18 —

believe in him (Jesus) and to support his being the Word of
God and a Spirit from Him. Al Sadi said, "The mother of
Yahya (John) meeting the mother of cIsä (Jesus) asked:
'Mary, have you felt my pregnancy?' Mary answered, 'I
too am pregnant.' She (John's mother) then said: 'I find
that what is in my belly worships what is in your belly."
From here the above utterance of God 'supporting a word
from God' comes clear" (Abu AI Sucüd Muhammad Ibn
Muhammad Al_cAmadi's Commentary, page 233).
3. Sürat Älclmrän, The Family ofclmrän:45 —
"The angels said to Mary, 'Allah proclaims to you a word
from Him, whose name is the Messiah, Jesus the son of
Mary." The English translation uses the relative pronoun
whose in referring to a masculine personal pronoun in the
Arabic original. This indicates the fact that a word here
does not mean a simple word of language but a person.
You also find this clarified in the saying of one of the
Muslim scholars (Al Shaikh Muhyl Al Dm al cArabi), who
said: "The word is God in theophany... and it is the one
divine person and not any other" (in his book "Fusils al
Hukm", part II, p. 35). He also said that the word is the
divine person" (page 13). Isn't that exactly what was said
about the Lord Jesus in the Gospel of John? "In the
beginning was the Word, and the Word was with God, and
the Word was God... And the Word became flesh" (John
1:1,14). In the Arabic translation of this verse, we again
find (in conformity with the Greek original) the same
— 19 —

usage of the term word with the pronouns referring to it.
Word refers to a person. This is clear from John's specifica-
tions: "The Word was God" and "the Word became
flesh."
The Testimony of the Kuran for the Holy Spirit
Many verses of the Kurän mention that the Holy
Spirit is the Spirit of God and that He supported the Lord
Jesus with it. This becomes clear from the following:
Sürat AI Ma'ida, the Banquet: 110 — "Allah said to Jesus,
'Jesus, son of Mary, remember the favour I have bestowed
on you and your mother, how I strengthened you with the
Holy Spirit, so that you preached to men in your cradle
and in the prime of manhood."
The theological scholar Al-Shaikh Muhammad al
Hariri al Bayyumi says, "The Holy Spirit, is the spirit of
Allah" ("Kitäb al Ruh wa Mähiyyatuha," p. 53).
From all that preceded, my friend, the testimony of
the Kurän and the theologians of Islam for the creed of the
Trinity in whom we Christians believe, becomes clear.
20 —

Chapter III
THE NAMES
OF THE HOLY TRINITY
The Father
The Son
The Holy Spirit
— 21 —

THE NAMES OF THE HOLY TRINITY
We learned from the previous discussion that Christ-
ianity believes in one God, who is in a Trinity: God's
person, His Word, and His Spirit. This Trinity has other
names: the Father (God's person), the Son (Word of God),
and the Holy Spirit (Spirit of God).
Some ignorant people make objections to this naming
for they think that it means procreation and sexual
relationship. God forbid Christianity from this under-
standing ! Therefore, we shall clarify the intention of this
naming.
The Father
To Christians the meaning of the word Father does
not mean an actual physical father. First, it has a meta-
phorical meaning. God is the source and the creator of all
creatures. So He is called the Father of all creatures,
especially the intellectual ones. As the prophet Moses said,
"Is He not your father and your possessor? He made you
and brought you up" (Deuteronomy 32:6) or as Isaiah the
prophet said, "O Lord, Thou art our Father" (Isaiah
64:8). In the New Testament the apostle Paul declared
"Yet for us there is but one God, the Father, from whom
are all things, and we exist for Him" (I Corinthians 8:6).
— 22 —

The word father in this context is stated in much the same
way as used in the Arabic "Father of blessing" (Abu al
Khair Abu al Barakät) and "Father of God" (Abu al
Fadl), and others. These should not be understood in
terms of a procreator or actual parentage but rather
metaphorically.
Secondly, there is the legal meaning. In the case of
adoption, the word father does not mean that he gave birth
to the adopted son, rather he accepted him as a son and
granted him all legal rights. He considered himself
responsible and obligated to him as a real father. The
apostle Paul speaks about this, "You have received a spirit
of adoption as sons by which we cry out, 'Abba! Father!"
(Romans 8:15) and in Galatians 4:4, he uses the term "to
obtain adoption." So God's fatherhood in our adoption is
based on divine legal rights.
Thirdly, there is the essential meaning. This is the
meaning which can only be applied to God's Trinity. May
He be exalted! As a word bursts from the mouth, the son
emanated from the Father before all ages. Jesus who is the
Son became flesh through the blessed Mary because He
was from the very beginning a spirit from God the Spirit. It
is stated in John's Gospel, "And we beheld His glory, the
glory as of the only begotten of the Father, full of grace
and truth" (John 1:14). Jesus viewed God as His Father,
in this unique, essential meaning which cannot be applied
to any one else. "Neither does anyone know the Father,
— 23 —

except the Son, and anyone to whom the Son wills to
reveal Him" (Matthew 11:27).
Lastly, there is the spiritual meaning. After God had
poured His Holy Spirit into the hearts of all believers
through His Son, they were born again, a spiritual birth.
They were converted by this friendly, divine Spirit. These
believers "were born, not of blood, nor of the will of the
flesh, nor of the will of man but of God" (John 1:13).
Jesus Christ taught us to exclaim, "Our Father who art in
heaven, holy would be Thy name." It is not the right of any
man to call himself a son of God and call God his Father,
unless he obtains legal adoption. The anointment of the
Holy Spirit reveals to us the secret of the name of God the
Father. We do not believe in the fatherhood of God in a
physical sense, but in purity of holiness, we believe in the
birth of Christ and the descent and indwelling of the Holy
Spirit in believers.
The Son
When we say Christ is the Son of God, this does not
mean that Christ came by means of intermarriage. Son is
not intended to mean a physical relationship or birth by
procreation. We only say Christ is the Son of God to mean
that Christ came from God. He is related to no physical
father so He is related to God. The word son as used in
— 24 —

common language, in the Kuran, and in prophetic con-
versation does not indicate physical breeding.
Son in Common Language
In many linguistic expressions, the word son is not
used to indicate physical generation. For example, we say
that students are sons of knowledge; citizens are sons of the
homeland; an Egyptian is a son of the Nile; and an Arab is a
son of the desert.
Son as Used in the Kurän
The word son is occasionally used in the Kurän when
it does not mean physical generation. This you can observe
in the following references.
Sürat AI Bakara, The Cow: 214 — "Whatever you
bestow in charity must go to your parents and to your
kinsfolk, to the orphan and to the poor man and to the
stranger." Interpreters say that stranger (Ibn al Sabil)
indicates the traveller. AI Imän al Nasafi and Shaikh
Hasanayn Makhluf said, "He was called a stranger (Ibn al
Sabfl) for permanently sticking to the road."1
Son in Muslim Tradition
In a Muslim tradition originating from God (Hadith
Kudsi), it is stated, "The rich are my agents and the poor
are members of my family (my sons)." Do we understand
1 Al Nasafi, Commentary (Tafslr) part I, p. 86 and Shaikh Hasanayn Makhlüf,
"Sufuwwat al Bayän li MaFäni al Kurän" part 1, p. 80.
— 25 —

by this that God married a wife and gave birth to children
who are the poor?! Surely not!
Therefore, the term son of God does not mean pro-
creation in human terms, but rather, this expression was
intended to attribute or relate Christ to God, and not
infidelity or partnership with God! For sonship originates
in the spiritual fatherhood of God. God is the Father and
Christ is the Son, only in a special, unique meaning which
does not apply to any other.
The Holy Spirit
As previously discussed, the Holy Spirit is God's
Spirit and is mentioned in the Kurän in many places.
Surat YOsuf, Joseph: 87 — "Do not despair of Allah's
spirit; none but unbelievers despair of Allah's spirit."
Sürat AI Bakara, The Cow: 87 and 253 — "We gave
Jesus the son of Mary veritable signs and strengthened him
with the Holy Spirit."
Al Imam al Nasafi said "by the Holy Spirit is meant,
the sanctified spirit... or the name of God the greatest."2
Sürat AI Mä3 ida, the Banquet: 110 — "Jesus, son of
Mary remember the favour I have bestowed on you and on
your mother; how I have strengthened you with the Holy
Spirit."
2 Al Nasafi, Commentary (Tafsir) part I, p. 56.
— 26 —

AI Sayyid cAbdul Karim al Djabali said about the
Holy Spirit that He is not created, and what is not created
is eternal and the eternal is God, alone.3
Also al Shaikh Muhammad al Harira al Bayyumi
said, "The Holy Spirit is the Spirit of God and the Spirit of
God is not created."4
This is the holy Trinity in one God in whom we
believe, and this is the secret of naming it as the Father, the
Son, and the Holy Spirit.
The Father is the title of the essential Fatherhood of
God.
The Son is the title of the incarnated Word of God.
The Holy Spirit is the Spirit of God Himself.
3	"Madjailat Kulliyyat al Adäb" (Magazine of the College of Arts) 1934.
4	Al Shaikh Muhammad al Hariri al Bayyümi, "AI Ruh wa Mähiyyatuha" (The
Spirit and Its Nature) p. 53.
— 27 —

— 28

Chapter IV
THE COUNTERFEIT TRINITY
The Trinity of the Maryamiyya Sect
The Christian Attitude towards this
Counterfeit Trinity
The Attitude of Islam
— 29 —

The Trinity of the Maryamiyya Sect
Before Islam in the fifth century A.D., a heretical
doctrine appeared. (A heretical doctrine is an untrue and
strange teaching of an infidel or a heretic.) The adherents
of this doctrine were heathens who embraced Christianity.
As pagans they worshipped the planet Venus and said that
it was "the queen of heaven." After embracing Christianity
they tried to associate what they had worshipped with
Christian doctrine. They considered Mary as "queen of
heaven" or "goddess of heaven" instead of Venus.
Consequently, they called themselves Mariamists.' They
came to believe that there are three gods: God, Mary, and
Christ.
The Christian Attitude towards this
Counterfeit Trinity
The Christian Church fought against this heresy as
soon as it appeared, opposed their teaching, and deprived
them of the communion of faith and excommunicated all
their followers. By the end of the seventh century A.D.,
this doctrine was blotted out, and its adherents had
' cAwad Sim'än, "Altäh Dhätuhu wa Nav/u WahdSniyatihi" (God's Essence
and the Nature of His Unity) p. 127; Ahmad al Makrizi, "Kitäb al Kawl al
Ibrizi" (Book of Golden Sayings), p. 26.
— 30 —

disappeared completely. The Church confirmed its most
holy belief that the blessed Mary is a human being and not
a goddess. The Church continued to affirm that God is
one, with only one essence, speaking the Word, and alive
in Spirit. The Word of God dwelt in the body of the Lord
Christ. "Great is the secret of godliness, that God appear-
ed in the flesh" (I Timothy 3:16).
The Attitude of Islam
When Islam appeared in the seventh century A. D., it
also found some adherents of this Mariamist doctrine
before it had disappeared completely. Islam fought their
doctrine and their trinity (not the Trinity of Christianity).
This is clear from the following verses.
SOrat AI Mä°ida, The Banquet: 116 — "Then Allah
will say, 'Jesus, son of Mary, did you ever say to mankind,
'Worship me and my mother as gods beside Allah?" It is
clear that the objection here is intended to be against the
Mariamists who proclaimed that Mary is a goddess, and
this is what Christianity also denies.
Sürat AI Ancäm, Cattle: 101 — "Lord, creator of the
heavens and the earth, how does he have a son when he did
not have a wife?!" Likewise, this verse objects to the
Mariamist teaching that Mary is a goddess, that she
— 31 —

became God's wife, and that through her He gave birth to
a child.
Sürat AI Ikhläs, Faithfulness — "God is one. God
the eternal, He did not give birth nor was He born, nor has
He an equal." This is the answer to the Mariamist doctrine
which purported, "There are three gods — the Father, the
mother and the son, and that this son came by procreation."
Sürat AI Mä° ida, The Banquet: 73 — "Unbelievers
are those that say, 'Allah is one of three.' There is but one
God." This confirms what was said and denies what
Mariamists purport — the existence of three gods!
You can see clearly from this discussion that Islam
did not fight the belief of Christianity that God is one. He
has one nature, speaking the Word, alive in Spirit, as the
Kurän says, "Jesus the son of Mary is the messenger of
God and His word... and a Spirit from Him" (Sürat AI
Nisä3, The Women: 171). But Islam fights another trinity,
the trinity of the Mariamist doctrine. They fight those who
consider the blessed Mary a goddess who gave birth to
Christ by means of procreation after God had married
her.
Christianity abhorred and violently fought against
this concept and excommunicated its adherents. As for the
principle belief of Christianity, it is the belief in one God in
a Trinity: the Father, the Word, and the Holy Spirit.
— 32 —

Chapter V
THE SHINING OF GRACE
The Proof of the Spirit
Groping in Darkness
The Grace of Revelation
Overwhelming Compassion
The Light of Faith
The Greatest Proof
— 33 —

The Proof of the Spirit
Dear reader, the discussion thus far has presented
intellectual and logical evidence in considering the truth of
the Trinity and monotheism in Christian belief. In other
words, human wisdom has been the basis of discussion.
However, the apostle Paul shows us that faith is not by
human wisdom, but rather by the proof and power of the
spirit. He says, "And my message and my preaching were
not in persuasive words of wisdom, but in demonstration
of the Spirit and of power, that your faith should not rest
on the wisdom of men, but on the power of God"
(I Corinthians 2:4,5). So pardon me, my dear friend, for
resorting to human wisdom and let me talk to you about
the proof of spirit and power.
The proof of the spirit is in the heart and not in the
intellect. "For with the heart man believes, resulting in
salvation" (Romans 10:10). Heart faith is the result of
grace shining'into the heart of man disclosing to him the
secret of faith, the love of God, and His wonderful work
for him. This made Him take the form of man and walk
the road of Calvary, carrying the cross of shame to redeem
sinners like me. Do know, dear brother, that the Lord is
ready to shine into your heart in order to reveal to you His
glory, for He loves you personally despite your sins, your
evils, and your blasphemy against Him. He is prepared to
pardon, forgive, and forget your sins. Just come to Him in
— 34 —

repentance and submission. Give over your heart and life
to Him. You can be completey sure that He will not refuse
you. He said in His true promise, "And the one who comes
to Me I will certainly not cast out" (John 6:37). Come to
Him now and throw your sins in front of Him, and He will
cleanse you from every sin. "And the blood of Jesus His
Son cleanses us from all sin" (I John 1:7). Pray to Him,
"O Lord, remove the darkness of my heart; light my path;
show me Your way; protect me from the evil one, so that
he will not trouble me."
Next, I shall present, my dear friend, some spiritual
facts which I hope God will use to save your soul and be a
blessing to your life. Amen.
Groping in Darkness
There is no doubt that reliance on mere intellect to
perceive the facts of faith is impossible. Divine inspiration
says, "Can you discover the depths of God? Can you
discover the limits of the Almighty? It is high as the
heavens, what can you do? Deeper than Hell, what can
you know?" (Job 11:7-8).
How then can a finite mind perceive the infinite God?
The wise man said, "You search for the Lord who controls
all, but you will never understand the secret of His wisdom,
because you will never know the depth of man's heart, and
— 35 —

his thoughts you do not know, so how do you search for
God who made all these things and how can you know His
mind and perceive His thoughts?" The words of the
apostle Paul confirm, "O the depth of the riches both of
the wisdom and knowledge of God! How unsearchable
are His judgments and unfathomable His ways! For who
has known the mind of the Lord, or who became His
counselor?" (Romans 11:33-34). If some people do not
beware of this fact, they will stray from faith and will be
lost in the gloomy darkness. Here are some examples from
the areas of philosophy, Christianity, and Islam.
Philosophy
Philosophy relies on thought and deals with abstracts,
and so we find contradictions and differences among the
efforts of philosophers down through the centuries. Among
philosophers there are believers and unbelievers. The
English philosopher Carlyle (1795-1881) is an example of
man groping in the darkness of human thought. At one
time Carlyle was a believer. Then he read the philosophy
of Hume and other skeptics. He was convinced of their
opinions, and his faith disappeared. Yet while he was still
devoted to searching and scrutinizing, he read Shiller,
Goethe, and Fichte and was dissuaded by their opinions;
he changed his attitude and came back to faith. Returning to
faith, Carlyle became certain of this everlasting fact, which
he approved after his long search and study: "Mind is no
— 36 —

longer the source of true knowledge, rather the heart has
become that source."1
Christianity
Many heretics, people who have left the Christian
faith, wanted to subject the facts of faith to intellectual
standards. They threw themselves into a perilous situation.
Such men were Arius, Macedonius, and Nestorius. Arius
did not accept the possibility of the appearance of God in a
human body. He denied the deity of Christ. Then the
patriarchs of the Church and its bishops from all parts of
the world held a meeting and debated this subject in
accordance with the teachings of the Holy Bible. They
condemned and exiled Arius. They rejected his teachings
as contradictory to the faith.
Islam
Many different sects appeared in Islam with different
beliefs.
For example, AI Khawäridj, AI Shica and Al
Nusayriyya consider cAli ibn Abi Talib to be a god.
Al Djabriyyah, Al Muetazila and Al Kadariyya
denied the qualities of God.
The al Ashäcira al Mutridiyya, Al Zaidiyya, al
Imämiyya, and al Ismäciliyya, say the world has two
1 Yüsuf Karam, History of Modern Philosophy, p. 322.
—   37  —

directors. The first is God and the second is the soul, and
they allow unlawful matters.
AI Bahä3iyya consider their leader, Bahä-Alläh, a
god.
The Druzes consider "AI Häkim bin 3Amr Allah al
Fätimi " to be a God.
Does not all this show that the mind is in need of the
light of grace and the light of faith?
The Grace of Revelation
No man is able by his power, his intellect, er his
wisdom to come to know God. This problem is in need of
divine declaration so that in the darkness of his thought,
man can know the secret which is concealed from limited
human minds. Some philosophers knew the importance of
this grace and called it the theory of enlightenment. A
philospher once said, "It is only possible to know God
thanks to the light of God. God is the hidden teacher. He is
the true light that enlightens every man in this world."2
The Holy Bible speaks about these two subjects: the
inability of man and the necessity of revelation.
The Bible describes the inability of human intellect to
perceive divine matters in the book of Job. "It is as high as
2 Yüsuf Karam, History of European Philosophy in the Middle Ages, p. 32.
— 38 —

heaven; what canst thou do? deeper than hell; what canst
thou know? The measure thereof is longer than the earth,
and broader than the sea" (Job 11:8-9). Job also said,
"Search for the Lord, controller of all, and you do not
perceive the secret of His wisdom... Then how do you
search for God and know His mind and perceive His
thoughts." The apostle Paul said, "Oh the depth of the
riches both of the wisdom and knowledge of God! For
who has known the mind of the Lord, or who became His
counselor?" (Romans 11:33-34). Hence, it is indeed clear
that man is unable to know the matters pertaining to God.
We are in need of the grace of revelation or "the light
of God" to reveal to us the secret of His wisdom, as was
said in the Bible, "And that He would show you the secrets
of wisdom" (Job 11:6).
My dear friend, God is prepared to declare Himself to
you. You can see this fact in the Lord's prayer, "I praise
Thee, O Father, Lord of heaven and earth, that Thou didst
hide these things from the wise and intelligent and didst
reveal them to babes" (Matthew 11:25). Perhaps you
perceive from this prayer that the light of grace is declared
to simple people who are referred to as "babes." Those
who want to understand those secrets by reasoning and
wisdom will not obtain understanding. God the Father
declared the secret of faith to the apostle Peter. Peter said,
"Thou art the Christ the Son of the living God," and Jesus
answered him, "Blessed are you, Simon Barjonas, because
— 39 —

flesh and blood did nor reveal this to you, but My Father
who is in heaven" (Matthew 16:16-17).
My brother, Jesus Christ Himself is prepared to
reveal His nature to you and to reveal the secret of faith. He
says, "And no one knows who the Son is except the
Father, and who the Father is except the Son, and anyone
to whom the Son wills to reveal Him" (Luke 10:22). The
Son kindly revealed His secret to the apostle Paul. Paul
said, "For I neither received it from man, nor was I taught
it, but I received it through a revelation of Jesus Christ"
(Galatians 1:12).
The Holy Spirit with its full grace is now working in
the world revealing the way of faith to every man, so that
he can enjoy the fellowship of grace and know the Lord
well. This is what the apostle Paul clarified saying, "Yet we
do speak wisdom among those who are mature; a wisdom,
however, not of this age, nor of the rulers of this age, who
are passing way; but we speak God's wisdom in a mystery,
the hidden wisdom, which God predestined before the
ages to our glory; the wisdom which none of the rulers of
this age has understood; for if they had understood it, they
would not have crucified the Lord of glory; but just as it is
written, 'Things which eye has not seen and ear has not
heard, and which have not entered the heart of man, all
that God has prepared for those who love him.' For to us
God revealed them through the Spirit; for the Spirit
searches all things, even the depths of God. For who
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among men knows the thoughts of a man except the spirit
of man, which is in him? Even so the thoughts of God no
one knows except the Spirit of God. Now we have re-
ceived, not the spirit of the world, but the Spirit who is
from God, that we might know the things freely given to us
by God, which things we also speak, not in words taught
by human wisdom, but in those taught by the Spirit,
combining spiritual thoughts with spiritual words. But a
natural man does not accept the things of the Spirit of
God; for they are foolishness to him, and he cannot
understand them, because they are spiritually appraised.
But he who is spiritual appraises all things, yet he himself is
appraised by no man. For who has known the mind of the
Lord, that he should instruct Him? But we have the mind
of Christ" (I Corinthians 1:6-16).
These verses clarify to you an extremely important
and essential point: it is necessary to change the natural
man to a spiritual man so that he can accept and know the
affairs pertaining to God. Ask the Lord to convert you
and reveal Himself to you, and He will surely respond
because He wants all men to be saved and to come unto
the knowledge of the truth.
Overwhelming Compassion
A well-known philosopher said, "Man is unable by
his natural power to attain the nature of God, but God is
— 41 —

He that attracts man to Himself and raises him to a
brilliancy that no mind can perceive."3 In fact, no one can
come to God unless He attracts him. As the Lord Christ,
may He be glorified, said, "No man comes to Me unless the
Father attracts him." When the bride of Solomon knew
that secret she cried, "Draw me after you, and we will run
after you" (Song of Solomon 1:4). The Lord draws us to
Himself by His love and His affection. When the human
soul remembers the fullness of God's love for it, it becomes
fascinated by His love; the apostle John says, "We love
Him because He first loved us" (I John 4:19).
Are you not aware of what God's love has done for
you? The apostle Paul says, " But God demonstrates His
own love toward us, in that while we were yet sinners,
Christ died for us" (Romans 5:8). Love caused Him to
take a human body and walk on the road to Calvary,
carrying the cross, to pay my debt and yours. The punish-
ment of sin that we deserve is death. With a wonderful
secret, Christ enters the frightening grave and extinguishes
the blazing fire, and opens for us the door of hope and the
way of glory. When He smashed the power of death and
the chains of sins by His resurrection, He went away
bearing a marvelous love to prepare a place for us in His
kingdom which He was pleased to give us (Luke 12:32).
Yusuf Karam, History of European Philosophy in the Middle Ages, p. 54.
— 42 —

The Lover will soon come to take us, "That where I am,
there you may be also" (John 14:2-3).
O divine love! What a privilege we were given and
what dignity we were granted, and by what affection you
attracted us. Brother, you will not know God but through
love. Worship is not mere teachings, beliefs, theories or
religious duties; but rather, it is extreme love at its highest
degree. God is not a "picture" of a being made or
imagined by human minds. He cannot be defined by
religious men and intellectually analyzed by theories of
philosophers and theologians in terms of their opinions
and understandings. But as the apostle said, "God is love
and the one who abides in love abides in God, and God
abides in him" (I John 4:16).
Has your heart been bound by the love of God? My
dear friend, do not be embarrassed with theories and
debates, but it is enough to do as St. Augustine said, "Love
and do whatever you wish, because God is love."
The Light of Faith
When grace shines in the heart of man, he becomes
enlightened by the light of faith. It is impossible for man to
attain true faith without the light of grace, as the Bible
clarifies in Isaiah 60:1-3, "Arise, shine; for your light has
come, and the glory of the Lord has risen upon you. For
behold, darkness will cover the earth, and deep darkness
— 43 —

the peoples; But the Lord will rise upon you, and His glory
will appear upon you. And nations will come to your light,
and kings to the brightness of your rising."
The apostle Paul said, "For God, who said, 'Light
shall shine out of darkness,' is the One who has shone in
our hearts to give the light of the knowledge of the glory of
God in the face of Christ" (II Corinthians 4:6).
Grace has shone in the life of many people including
Saul of Tarsus and Shaikh Mikhä°il Mansür.
Saul of Tarsus was a fanatic Jew. He persecuted
Christians and dragged them to jails, and talked about
himself saying, "I had to do many things hostile to the
name of Jesus of Nazareth. And this is just what I did in
Jerusalem; not only did I lock up many of the saints in
prisons, having received authority from the chief priests,
but also when they were being put to death I cast my vote
against them. And as I punished them often in all the
synagogues, I tried to force them to blaspheme; and being
furiously enraged at them, I kept pursuing them even to
foreign cities. While thus enraged as I was journeying to
Damascus with the authority and commission of the chief
priests, at midday, O King, I saw on the way a light from
heaven, brighter than the sun, shining all around me and
those who were journeying with me. And when we had all
fallen to the ground, I heard a voice saying to me in the
Hebrew dialect, 'Saul, Saul, why are you persecuting me?
It is hard for you to kick against the goads.' And I said,
— 44 —

'Who art Thou, Lord? And the Lord said, 'I am Jesus
whom you are persecuting. But arise, and stand on your
feet; for this purpose I have appeared to you, to appoint
you a minister and a witness not only to the things which
you have seen, but also to the things in which I will appear
to you; delivering you from the Jewish people and from
the Gentiles, to whom I am sending you; to open their eyes
so that they may turn from darkness to light and from the
dominion of Satan to God, in order that they may receive
forgiveness of sins and an inheritance among those who
have been sanctified by faith in Me."
Thus grace shone and Saul was enlightened by the
light of faith, and later he became the apostle Paul,
philosopher of Christianity.
Grace also shone in Shaikh Mikhä3il Mansür's life.
Here is a summary of what his brother, Shaikh Kämil
Mansür, wrote about him. Mikhä3il, son of Mansür, was
born in the city Suhädj in March 1871. He received lessons
in religion from the religious leaders. After these teachings,
he spent his nights in deep search for divine secrets.
In 1893 he had the idea to discuss the Christian
religion, and asked permission from his professor to argue
or debate with Christians; but he did not approve, for fear
that his student might become arrogant and proud. Never-
theless, he began debating and arguing with men of
religion, and the debates were frequently lengthy and vain.
One day someone said to him, "Everyone should ask his
— 45 —

God for guidance, and I advise you to ask God to lead you
to truth," but he mocked at these words saying to him,
"Do I doubt my faith? God forbid!" But having left him,
he thought of what that man had asked him to do, "I
advise you to seek guidance from God for truth." The
grace of the Holy Spirit began to work in his heart. The
stage of doubt grew to the degree that it seemed that he
was afflicted with a mental disease. He appeared pale, and
he devoted himself to reading the Holy Book, searching
for divine right... After a period of time, signs of pleasure
and delight appeared on his face because the light of the
Redeemer overcame him and the sun of righteousness
enlightened his soul.
Christ gloriously appeared to him with his superior
love, supreme principles, and the beauty of His teachings.
He learned that He alone is the way, the truth, and the life,
and that man is sinful, ignorant, and enslaved, and can
only be saved by Christ. My memory has forgotten many
things. However, I have not and will not forget the great
joy that filled his heart, the glorious happiness that radiat-
ed from his face, and the tears that drenched his clothes
because of tremendous joy, when I first asked him for a
Gospel. It is true to say that at the beginning, I was
ashamed of him, and sometimes I asked people to pray for
him, so that he might change and return. Sometimes I
looked for the intelligent and famous in education in order
to lead them to him to bring him back. At other times, I
— 46 —

resorted to some wicked people to threaten him. But I
found out that he was firm like a high mountain in Jesus
Christ, finding every torture bearable in His love. I
thoroughly considered what was the secret. I knew very
well that he had no worldly purpose. His loyalty to
Christianity was clear to me; and so, I found myself
impelled to request the Gospel from him, and so he met
me with that joy. We thank God because he was a cause
for guiding many sinners, the first of whom is me, to the
glory of the Redeemer."
The Greatest Proof
When man is drawn by the power of grace to the fold
of faith, he is no longer in need of an evidence or a logical
proof to confirm the truths of faith, rather the testimony is
now in his heart, for he realizes that God lives within him,
and He changed him. He no longer searches for God
outside himself. Augustine, the well-known philosopher,
having accepted faith said, "Lo, I have found you and
perceived you. O! how great is my fortune and how lucky I
am! I was looking for You in outer matters! But that
searching was in vain, for I found you in my soul, in my
heart! And here I am grasping You and seeing You."4
4 Augustine, Confessions
— 47 —

The believer is he who sees the Lord and is clothed
with the Lord in his life which He completely converted.
He changed him from a lustful man, a slave to sin, into a
spiritual, holy-loving man. The believer sees the Lord in
his heart now cleansed from the filth of sin, "Blessed are
the pure in heart, for they shall see God" (Matthew 5:8).
After the work of grace, faith is no longer an intellectual
faith believing in invisible matters, lacking evidence and
proofs, but a faith of experience, that changes the wolf into
a lamb; this is the greatest evidence and proof for the truth
of faith.
The Experience of the Saint Müsa al Aswad
Saint Müsa AI Aswad was a savage killer and a
heathen leader of a bandit gang. Grace began to shine into
his heart. So he went to a wise, old believer and told him
saying, "I have heard that you are the righteous worship-
per of God; that is why I fled and came to you, so that the
God who saved you will save me. Tell me and inform me
about God." The saint asked him, "What was your God?"
He answered, "I do not know any God except the sun, for
when I looked at it, I found out that it enlightened the
world with its light; the moon and the stars as well, which
have strange secrets; also the sea and its power... But all
these did not satisfy my soul, and I knew that there is
another God greater than all these whom I do not know. I
said, 'O Lord! who is living in heaven, guide of all
— 48 —

creation, lead me to you now, and let me know what
satisfies You.' Therefore, I came to you, so that you
inform me, and ask God for me so that He may not have
wrath on me for my evil deeds."5
The old saint started preaching the words of God to
him, and talked to him about judgment, salvation, and
God's love for sinners. The work of grace was perfected in
his heart, and the Lord shone in his heart, and the tears of
repentance came down, and his face beamed with the light
of faith. Müsa, the savage, became a saint, one of the
greatest men of faith.
Who changed this wolf into a lamb? Indeed it is the
marvelous work of grace. Who made him understand
faith? God penetrated his life and the touch of His
Almighty hand changed him completely.
The Experience of Jibrän.
Jibrän grew up in a fanatic religious family and his
father was in charge of teaching him the origins of religion.
As soon as the father died, the young man threw away the
restrictions of this background and sank into crime. To
solve this problem his family put him in a boarding school.
In that school there was a student called Michael, who
suffered under Jibrän's teasing. When the day of a school
celebration arrived, Jibrän, wanting to really trouble
5 Archives of the Coptic Museum, p. 496.
— 49 —

Michael, thought of making him carry all the necessary
chairs. He made the school administration issue an order
for that. He went to look for Michael, and he saw him
jumping over the school wall and enter a forest near the
school. He assumed that Michael was evading his task. So
he followed him, and saw him entering a place in which the
branches made a small hut.
Jibrän slyly hid behind a tree in order to discover the
secret of this hut. Behold, he saw Michael lighting a little
candle. Then he knelt on his knees, and Jibrän heard him
speaking in a low voice. Then he saw him taking out a
small book from his pocket and reading it. After he
finished reading, Jibrän saw him raising his face upwards,
and he noticed tears flowing from his eyes and his voice
choked with crying. Having finished, he extinguished the
candle and went back to school. Jibrän followed him at a
distance.
When Michael entered the school, Jibrän followed
him and grasped his shoulders and asked him, "Where
were you?" The answer was, "I was worshipping my
Lord." He said to him, "You are a liar. I saw you and
followed you from the minute you jumped over the wall
until you entered the hut and began to sing and read in a
small book, and you cried. These are the symptoms of
madness." Michael answered quickly, "I am not mad, and
I was not singing, but I was chanting to the Lord. What I
read was the Gospel. Afterwards I prayed to my Lord to
— 50 —

forgive my sins and help me in my life." Jibran said, "Can
I see the Gospel?" He gave it to him, but Jibrän had
learned from his father that he who touches the Gospel of
the Nazarenes, his hand inevitably will be paralyzed or he
will become insane. But the scene that Jibrän had witness-
ed had attracted him to learn the secret of this devotion
which impels a man to enter the wood and worship. He
grasped the Gospel with the tips of his fingers, bearing in
mind that if he felt paralysis, he would throw it and escape
danger. But he did not feel anything of what he was told,
and he took the Gospel and asked Michael's permission to
read it. Jibrän was alone all night reading the Gospel, but
he could not understand anything.
At dawn he went to Michael and woke him up and
asked him about what he did not understand. Michael
began to explain, but Jibrän still could not understand. So
Michael closed the book and told him, "I will tell you in
brief, the contents of the Gospel.
The first truth is —      Man is a sinner. You and I
are sinners, too.
The second truth is — The punishment for our sins
is an everlasting torture in
hell.
The third truth is —    Because of his love, God sent
Christ to redeem us from the
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punishment of sin, and so He
was crucified instead of us.
The fourth truth is — If you believe this and repent
of your sins, the Lord will
accept you and save you from
the everlasting fire of hell..."
These words were simple, but anointed with grace and
were said from experience. Right then the hand of God
worked in Jibrän's heart, and there was a miracle. The face
of the young man brightened, and he said, "I believe," and
they both prayed. Events and experiences continued in the
life of the ill-mannered Jibrän and changed him to a
gentle-hearted, blessed servant in the Lord's vineyard. He
became a cause of blessing for many souls of believers and
others.
— 52 —
This is the miraculous work of grace and the greatest
proof of the truth of our holy faith. I desire that God
would work in you, dear reader, so that you become a son
of the Lord God, and a faithful witness to the Lord who
loved and redeemed us by His blood.

SUMMARY
Perhaps you have perceived, dear beloved brother,
the meaning of the Trinity for us Christians. Perhaps you
have become certain that we do not worship three gods.
God forbid! We only belief in one God, existing in
Himself, speaking His word, alive in His soul. His Word
dwelled in the blessed Mary and took from her a human
body, who is the Lord Christ, who lived on our earth, and
completed our salvation.
In our second book about "Christ the Son of God",
we will talk in detail about our faith in the living Christ,
and the secret of the divine incarnation. The second book
is similar to this book.
My beloved brother, I pray to the Lord to make His
light shine in your heart, to declare to you this miraculous
secret, because the matters of God are only perceived by
the Spirit of God. Would that you would ask Him, first to
convert you, and qualify you to accept the work of grace in
your life, so that you become a son of God, and a member
of this godly nature. Then by the Spirit you will perceive
what the mind is unable to perceive. God protect you and
be with you!
— 53 —

— 54 —

Quiz
God is One in the Holy Trinity
Dear brother, man can only express clearly and easily
say what he understands well. Read this book carefully
and thoroughly. In order to evalute your knowledge about
this serious subject, write down your thoughts and
answers to at least twelve of the seventeen questions listed.
We are waiting for your answer so that we can send you
one of our useful books, as a prize should you succeed.
1.	Explain how Christians have the right to say: God is
one.
2.	Why doesn't the Fatherhood of God mean pro-
creation but rather spiritual Fatherhood?
3.	How does the Kurän testify to the divine unity of God
in the Christian faith?
4.	Explain the Kuränic texts that indicate the truth of the
Trinity in one God.
5.	What does the name Father mean in the Christian
understanding?
6.	What does the saying "God has a Son" mean?
7.	Who is the Holy Spirit in Christian belief?
8.	What kind of trinity do the Kurän and Christianity
reject?
— 55 —

9. How do you know that man's mind is unable to
perceive spontaneously all secrets?
10.	What are the ways and means that help us to perceive
the nature of God?
11.	Why does God reveal Himself to man?
12.	Why was it necessary for God to become a man?
13.	How did God reveal Himself to Skaikh Mansiir?
14.	How does a believer reach assurance in his faith in
God and His work in us?
15.	Discuss what you think is the most important ex-
perience of the Saint Müsa al Aswad.
16.	List the four important truths in Jibrän's experience.
17.	Write your own opinion about the all-encompassing
unity of God in His holy Trinity.
Do not forget to write your answer and address clearly and
send them to
Center for Young Adults
P.O.Box 354
CH-4019 Basel
Switzerland

0XOX0XOXOXOXG

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