In this relatively short post, I will present a rather simple and straight forward way of proving the Deity of Christ.

The Holy Bible plainly states that salvation is a work that is impossible for a mere human being to accomplish, which is why God must be the One to save individuals from their sins:

“And they were exceedingly astonished, and said to him, ‘Then who can be saved?’Jesus looked at them and said, ‘With men it is impossible, but not with God; for all things are possible with God.’” Mark 10:26-27 Revised Standard Version (RSV)

The inspired Scriptures make it clear that no human is righteous in God’s sight as to escape judgment, which is why God chooses to forgive and redeem mankind from their transgressions. Otherwise, God would have removed every creature from before his sight:   

“If You should keep iniquities, O Yah, O Lord, who could stand? But with You there is forgiveness, That You may be feared… O Israel, wait for Yahweh; For with Yahweh there is lovingkindness, And with Him is abundant redemption. And it is He who will redeem Israel From all his iniquities.” Psalm 130:3-4, 7-8 Legacy Standard Bible (LSB)

And yet Jesus does what is humanly impossible, namely, save mankind from their sins and reconcile all creation to God by his vicarious death on the cross:

“even as the Son of man came not to be served but to serve, and to give his life as a ransom for many.” Matthew 20:28 RSV

“Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, ‘Take, eat; this is my body.’ And he took a cup, and when he had given thanks he gave it to them, saying, ‘Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.’” Matthew 26:26-28 RSV

These next texts explain how it is that Jesus is able to save people from their sins, even though this is something that only God can do:

“‘she will bear a son, and you shall call his name Jesus (Yeshua [“YHWH is Salvation”]), for he will save his people from their sins.’ All this took place to fulfil what the Lord had spoken by the prophet: ‘Behold, a virgin shall conceive and bear a son, and his name shall be called Emman′u-el’ (which means, God [ho Theos] with us).” Matthew 1:21-23 RSV

Note that the angel explains why Joseph is to give the male Child the name Jesus, i.e., because the Child has come to save his people from their sins. What may be lost upon the readers who do not know the meaning of Jesus’ Hebrew name is that Yeshua means “Yahweh is salvation.”

In other words, the reason Jesus is given this name is because he is YHWH who has come to redeem his people from all their iniquities!

And:

“He has delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the first-born of all creation; for IN HIM all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities—all things were created THROUGH HIM and FOR HIM.He IS before all things, and IN HIM all things hold together. He is the head of the body, the church; he is the beginning, the first-born from the dead, that in everything he might be pre-eminent.For in him all the fulness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” Colossians 1:13-20 RSV

Astonishingly, this inspired text identifies God’s beloved Son as the One who personally created and sustains the entire creation for himself, which helps us appreciate why he was the One who then came to reconcile creation. I.e., the very One who brought all creation into being is the same One who then went ahead to reconcile that very same creation that he had made for his own possession.

The foregoing explains why Jesus does what is humanly impossible to do, and which God alone is capable of doing. Christ is able to redeem all creation and forgive sinners because he is YHWH God Almighty, the very Creator and Sustainer of all creation, who humbled himself to become a human being through the blessed and holy Virgin.  

I now come to my next point.

The prophetic writings attest that the only God who is able to save sinners, and the only One who actually did save Israel, is YHWH Almighty. This is why YHWH exhorts all the nations to turn to him since they have no other god that can save them:

“‘You are My witnesses,’ declares Yahweh, ‘And My servant whom I have chosen, So that you may know and believe Me And understand that I am He. Before Me there was no god formed, And there will be none after Me. I, even I, am Yahweh, And there is no savior besides Me… I, even I, am the one who wipes out your transgressions for My own sake, And I will not remember your sins.’” Isaiah 43:10-11, 25 LSB

“Declare and draw near with your case; Indeed, let them consult together. Who has made this heard from of old? Who has long since declared it? Is it not I, Yahweh? And there is no other God besides Me, A righteous God and a Savior; There is none except Me. Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other.” Isaiah 45:21-22 LSB

“Yet I have been Yahweh your God Since the land of Egypt; And you were not to know any god except Me, And there is no savior besides Me.” Hosea 13:4 LSB

Remarkably, the Apostle Peter proclaimed that the risen Jesus is the only Person and name that are capable of saving anyone in all the earth!

“On the morrow their rulers and elders and scribes were gathered together in Jerusalem, with Annas the high priest and Ca′iaphas and John and Alexander, and all who were of the high-priestly family. And when they had set them in the midst, they inquired, ‘By what power or by what name did you do this?’Then Peter, filled with the Holy Spirit, said to them, ‘Rulers of the people and elders,if we are being examined today concerning a good deed done to a cripple, by what means this man has been healed, be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man is standing before you well. This is the stone which was rejected by you builders, but which has become the head of the corner.And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.’ Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they wondered; and they recognized that they had been with Jesus. But seeing the man that had been healed standing beside them, they had nothing to say in opposition.” Acts 4:5-14

Seeing that the Apostles were monotheistic Jews preaching to other monotheistic Jews, they would have known from the Hebrew Bible that it is YHWH and his name alone that is able to save anyone throughout the world. Therefore, if Jesus is a mere creature than his disciples would have been guilty of blaspheming the God of Israel by ascribing to a creature an exclusively unique divine function, which would be idolatry.  

What this shows is that the only way that the Apostles could have attributed such divine characteristics and abilities to Christ is if they did not think Jesus was merely human. Rather, they must have come to believe that the Son is indeed YHWH Almighty who became flesh, the very God of Israel that became Man for the redemption of humanity, God’s beloved Son who is essentially one with his Father in nature.

Lo and behold, that is precisely what the holy Apostle proclaimed in his second inspired epistle to believers!

“Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours in the righteousness of our God and Savior Jesus Christ (tou Theou hemon kai Soteros ‘Iesou Christou)… so there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ (tou Kyriou hemon kai Soteros ‘Iesou Christou).” 2 Peter 1:1, 11 RSV

“But grow in the grace and knowledge of our Lord and Savior Jesus Christ (tou Kyriou hemon kai Soteros ‘Iesou Christou). To him be the glory both now and to the day of eternity. Amen.” 2 Peter 3:18 RSV

Peter not only identifies Jesus as the Lord, God and Savior of all believers, who possesses an everlasting kingdom, the inspired Apostle even concludes his letter by ascribing a doxology to the risen Christ!

Seeing that doxologies are ascriptions of praise given to YHWH Alone, this again reinforces the fact that Jesus’ very own Jewish followers started worshiping God’s Son as the human incarnation of YHWH Almighty.

There’s simply no way around this divinely revealed fact.  

FURTHER CREATION

JW BIBLE PROVES JESUS IS JEHOVAH WHO SAVES

Jesus Christ and JWs: Who is the Jehovah That Saves?

Paul’s Divine Christology Pt. 3

JESUS AS THE ETERNAL CREATOR IN HEBREWS

The Book of Hebrews and Jesus as Creator

THE NWT TESTIFIES THAT THE TRINITY IS THE ETERNAL CREATOR!

JESUS CHRIST: SUPREME OVER ALL CREATION

The following is taken from EWTN’s article which can be accessed here: Sacrament of Penance in the Early Church.

Author: Fr. William Most

SACRAMENT OF PENANCE IN THE EARLY CHURCH

1. Epistle of Pope St. Clement, probably c 95 AD: 51.3:

“For it is good for a person to confess his transgressions and not to harden his heart.”

COMMENT: This could mean only generally admitting faults, or a liturgical Confiteor.

2. Didache 14, perhaps between 100 and 150 AD:

“And on the Lord’s own day, gather together and break bread and give thanks, first confessing your transgressions that your sacrifice may be pure.”

COMMENT: Again this could have same sort of meaning as that of the Epistle of Clement.

3. The Shepherd, by Hermas, brother of Pope St. Pius I, who ruled 140-150. Mandate 4.3.1-6: Hermas says to the angel of Penance:

“I have heard, sir, from some teachers that there is no other means of repentance than the one when we went down into the water and obtained remission of our previous sins. He said to me, you have heard rightly, for that is true. He who has received remission of sin should never sin again, but live in purity. But since you ask carefully about everything, I will explain this too to you, not to give an excuse to those who in the future will believe or to those who have already believed in the Lord. For those who have already believed or are going to believe have no means of repentance of sins, but have the remission of their previous sins. For those who were called before these days, the Lord appointed means of repentance, For the Lord knows the heart and since He knows in advance everything, He knew the weakness of man, and the cunning craftiness of the devil, that he will do some evil to the servants of God and will deal wickedly with them. The Lord then, since He is full of compassion had mercy on His creatures, and established this means of repentance. And to me was given power over this means of repentance. But I tell you, he said, after that great and solemn calling, if a man should be tempted by the devil and sin, he has one means of repentance. But if he sins repeatedly and repents, it does him no good, for scarcely shall he live.”

COMMENT: Most scholars think the passage is deliberately obscure, for psychological reasons. It opens by saying there is only one means of forgiveness, Baptism. But at once it adds that there is another, but not all may use it. Implication is that repentance might not be real in many, especially if they denied Christ in the Roman court, planning to use the sacrament afterwards. Their repentance then would probably not be sincere – it was preplanned, and there was no a real change of heart. But after long and hard penance, there could be a change of heart. So, in Parable 9.16 we read: “It is impossible for him to be saved who now denies His Lord, but for those who denied Him long ago, repentance seems possible.” Also, the angel, speaks of one means – which could imply that the Sacrament of Penance could be used only once in a lifetime. It says one should never sin again -this is the Baptismal seal, which marks one as God’s property, and one should never break the seal. Yet we do see here, in spite of the deliberate obscurity, that there was a Sacrament of Penance.

We use a regressive method: we go back to the first point at which a doctrine is clear – earlier are only unclear statements. But since we know that in the Patristic age any change in doctrine provoked a storm, if there was no storm at the time of the first clear statement, we gather that the teaching was around long before, even from the beginning. We know too that the penetration by the Church into the deposit of revelation grows with time: so we need not suppose everything was clear at the start, e.g.,the case of the Immaculate Conception. This all stems from the promise a the Last Supper, in John 16:13 that He would send the Holy Spirit to lead them into all truth. It did not mean new revelations, but a deeper penetration.

4. Tertullian, “De Paenitentia” 4: (written 100-206 while not yet a heretic):

“For all sins, then, whether of the flesh or the spirit, whether committed in act or [only] in will, He who destined punishment by judgment, also promised pardon, though the door of forgiveness and intinction [Baptism] has been closed and fastened. He allowed something to yet be open, for He placed in the vestibule a second penance, which is open to those who knock, but now once, since it already the second time.” COMMENT: Here the Sacrament can be used not only for the big three, apostasy, murder, adultery, but for all graver sins of flesh or spirit, and even for sins committed only interiorly, not in action. But he says it can be used only once. Yet, in 7.13 he at least hints the sacrament could be used more than once: “Let it be irksome to sin again, but let it not be irksome to repent again. Let it be irksome to be in danger again, but not to be freed again.” So his words seem to be psychological, like those of Hermas.

5. Tertullian, “De pudicitia” (dated 213 to 223–he was then a heretical Montanist):

18.3: “But if the clemency of God is open yet to those who are ignorant [of Him] and infidels, surely also penitence invites clemency to itself, that kind of penitence being still on hand after believing [after Baptism] which can obtain pardon for the [relatively] lesser faults, from the bishop, for greater and unforgivable ones from God alone.” 19.24-26: “For to whom does it not happen that he is unjustly angry, and beyond the setting of the sun, or that he lays violent hands [on someone] or that he easily curses or swears rashly or violates the faith of a contract, or that he lies out of shame or necessity, in businesses, in duties, in making money, in manner of living, in looking, in hearing – what great temptations! so that if there be no pardon for these things salvation would be open to no one.”

COMMENT: Tertullian thinks the great three cannot be forgiven by the Church, but he lists many others which he thinks are mortal, since without forgiveness there is no salvation, and pardon can be had for these, apparently from the Bishop, who is mentioned specifically in 18.8. And in the same work, in section 1, he [now a heretic] ridicules the “peremptory” edict of the “Bishop of Bishops” who says he can remit the sins of adultery and fornication. This may mean Pope Callistus – debated.

Tertullian, on Baptism 18.4:(between 100 and 206 AD):

“For no less reason the unmarried should put off [Baptism], for in them there is an aptness to temptation–in virgins because of their ripeness, as also in the widowed on account of their freedom -until either they are married, or are made stronger for continence. One who understands the seriousness of Baptism will fear to receive it more than to defer it.”

COMMENT: Extreme view of the baptismal seal, reflecting also the difficulty of the sacrament of penance.

St. Cyprian, Epistle 10 (16) written in 250 to priests and deacons:

“Whereas in the case of lesser sins, sinners do penance for the fixed time, and according to the order of discipline come to confession, and through the imposition of the hands of bishop and clergy receive the right of communion, now, while the unripe time of persecution still lasts, when the peace of the Church herself has not yet been restored, they are admitted to communion, and offering is made in their name though penance has not yet been done, nor confession made, and through the hand of the bishop and clergy has not yet been imposed on them, the Eucharist is given them.

St Cyprian, “On the Lapsed” [in persecution] 251 AD:

“Then how much greater and better the fear of those who though bound by no guilt of sacrifice or certificate, yet, since they have even thought of doing this, sorrowfully and simply confessing this very thing before the priests of God, make their confession of conscience.”

COMMENT: This is the persecution of Decius, who ordered all to have a certificate saying they had sacrificed. Some bought these, but then, showing them, was a denial of Christ. Here Cyprian speaks of those who had not done either thing, but only considered it, but yet came to confession for the sin of thought.

Origen, “On Leviticus” 14. after 244 AD:

“There is always an opening for recovery when, for example, some mortal guilt [“culpa mortalis”] has found us out that does not consist in mortal crime [“crimen mortale”] like blaspheming the faith, but in some vice of speech or habit…. Such guilt can always be repaired, and penance is never denied for sins of this kind. In the case of the graver crimes, only once is there given place for penitence; but these common things, which we frequently incur, always admit of penance, and without intermission they are redeemed.”

COMMENT: Origen speaks of mortal sins that are not mortal crimes, such as blaspheming the faith. For ordinary mortal sins, he says, there is always penance – for the crimes, only once. We must remember that technical terms, such as mortal sin, had not yet become precise by his time.

Origen, “On Psalm 37.6. Homily 2.”:

“Only look around very carefully to whom you should confess your sin. First test the physician to whom you should explain the cause of your sicknesses. If he understands and foresees that such is your sickness that it should be explained in the gathering of the whole church and be cured, so that perhaps others may be edified and you yourself may more easily be healed, this is to be carried out with much deliberation and with the very skilled counsel of that physician.”

COMMENT: Here seems to be a preliminary private confession, to decide if public penance is needed or not. Written before 244 AD.

FURTHER READING

EARLY CHURCH ON PUBLICLY CONFESSING SINS

The following has been adapted from the Catholic Answer’s article, which can be accessed here: What the Early Church Believed: Confession.

Over time, the forms in which the sacrament of confession has been administered have changed. In the early Church, publicly known sins (such as apostasy) were often confessed openly in church, though private confession to a priest was always an option for privately committed sins. Still, confession was not just something done in silence to God alone, but something done “in church,” as the Didache (A.D. 70) indicates.

Penances also tended to be performed before rather than after absolution, and they were much stricter than those of today (ten years’ penance for abortion, for example, was common in the early Church).

But the basics of the sacrament have always been there, as the following quotations reveal. Of special significance is their recognition that confession and absolution must be received by a sinner before receiving Holy Communion, for “[w]hoever . . . eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord” (1 Cor. 11:27).

Here are examples of what early Christian writers had to say on the subject of confession:

The Didache

“Confess your sins in church, and do not go up to your prayer with an evil conscience. This is the way of life. . . . On the Lord’s Day gather together, break bread, and give thanks, after confessing your transgressions so that your sacrifice may be pure” (Didache 4:14, 14:1 [A.D. 70]).

The Letter of Barnabas

“You shall confess your sins. You shall not go to prayer with an evil conscience. This is the way of light” (Letter of Barnabas 19 [A.D. 74]).

Ignatius of Antioch

“For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ” (Letter to the Philadelphians 3 [A.D. 110]).

“For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop” (ibid., 8).

Irenaeus

“[The Gnostic disciples of Marcus] have deluded many women. . . . Some of these women make a public confession, but others are ashamed to do this, and in silence, as if withdrawing from themselves the hope of the life of God, they either apostatize entirely or hesitate between the two courses” (Against Heresies 1:22 [A.D. 189]).

Tertullian

“[Regarding confession, some] flee from this work as being an exposure of themselves, or they put it off from day to day. I presume they are more mindful of modesty than of salvation, like those who contract a disease in the more shameful parts of the body and shun making themselves known to the physicians; and thus they perish along with their own bashfulness” (Repentance 10:1 [A.D. 203]).

Hippolytus

“[The bishop conducting the ordination of the new bishop shall pray:] God and Father of our Lord Jesus Christ. . . . Pour forth now that power which comes from you, from your royal Spirit, which you gave to your beloved Son, Jesus Christ, and which he bestowed upon his holy apostles . . . and grant this your servant, whom you have chosen for the episcopate, [the power] to feed your holy flock and to serve without blame as your high priest, ministering night and day to propitiate unceasingly before your face and to offer to you the gifts of your holy Church, and by the Spirit of the high priesthood to have the authority to forgive sins, in accord with your command” (Apostolic Tradition 3 [A.D. 215]).

Origen

“[A final method of forgiveness], albeit hard and laborious [is] the remission of sins through penance, when the sinner . . . does not shrink from declaring his sin to a priest of the Lord and from seeking medicine, after the manner of him who say, ‘I said, “To the Lord I will accuse myself of my iniquity”’” (Homilies on Leviticus 2:4 [A.D. 248]).

Cyprian of Carthage

“The apostle [Paul] likewise bears witness and says: ‘ . . . Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord’ [1 Cor. 11:27]. But [the impenitent] spurn and despise all these warnings; before their sins are expiated, before they have made a confession of their crime, before their conscience has been purged in the ceremony and at the hand of the priest . . . they do violence to [the Lord’s] body and blood, and with their hands and mouth they sin against the Lord more than when they denied him” (The Lapsed 15:1–3 (A.D. 251]).

“Of how much greater faith and salutary fear are they who . . . confess their sins to the priests of God in a straightforward manner and in sorrow, making an open declaration of conscience. . . . I beseech you, brethren, let everyone who has sinned confess his sin while he is still in this world, while his confession is still admissible, while the satisfaction and remission made through the priests are still pleasing before the Lord” (ibid., 28).

“[S]inners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of Communion. [But now some] with their time [of penance] still unfulfilled . . . they are admitted to Communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands of the bishop and clergy are not yet laid upon them, the Eucharist is given to them; although it is written, ‘Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord’ [1 Cor. 11:27]” (Letters 9:2 [A.D. 253]).

“And do not think, dearest brother, that either the courage of the brethren will be lessened, or that martyrdoms will fail for this cause, that penance is relaxed to the lapsed, and that the hope of peace [i.e., absolution] is offered to the penitent. . . . For to adulterers even a time of repentance is granted by us, and peace is given” (ibid., 51[55]:20).

“But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, ‘Remember whence thou art fallen, and repent, and do the first works’ [Rev. 2:5], which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his deeds [of penance], because it is written, ‘Alms deliver from death’ [Tob. 12:9]” (ibid., 51[55]:22).

Aphraahat the Persian Sage

“You [priests], then, who are disciples of our illustrious physician [Christ], you ought not deny a curative to those in need of healing. And if anyone uncovers his wound before you, give him the remedy of repentance. And he that is ashamed to make known his weakness, encourage him so that he will not hide it from you. And when he has revealed it to you, do not make it public, lest because of it the innocent might be reckoned as guilty by our enemies and by those who hate us” (Treatises 7:3 [A.D. 340]).

Basil the Great

“It is necessary to confess our sins to those to whom the dispensation of God’s mysteries is entrusted. Those doing penance of old are found to have done it before the saints. It is written in the Gospel that they confessed their sins to John the Baptist [Matt. 3:6], but in Acts [19:18] they confessed to the apostles” (Rules Briefly Treated 288 [A.D. 374]).

John Chrysostom

“Priests have received a power which God has given neither to angels nor to archangels. It was said to them: ‘Whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose, shall be loosed.’ Temporal rulers have indeed the power of binding; but they can only bind the body. Priests, in contrast, can bind with a bond which pertains to the soul itself and transcends the very heavens. Did [God] not give them all the powers of heaven? ‘Whose sins you shall forgive,’ he says, ‘they are forgiven them; whose sins you shall retain, they are retained.’ What greater power is there than this? The Father has given all judgment to the Son. And now I see the Son placing all this power in the hands of men [Matt. 10:40; John 20:21–23]” (The Priesthood 3:5 [A.D. 387]).

Ambrose of Milan

“For those to whom [the right of binding and loosing] has been given, it is plain that either both are allowed, or it is clear that neither is allowed. Both are allowed to the Church, neither is allowed to heresy. For this right has been granted to priests only” (Penance 1:1 [A.D. 388]).

Jerome

“If the serpent, the devil, bites someone secretly, he infects that person with the venom of sin. And if the one who has been bitten keeps silence and does not do penance, and does not want to confess his wound . . . then his brother and his master, who have the word [of absolution] that will cure him, cannot very well assist him” (Commentary on Ecclesiastes 10:11 [A.D. 388]).

FURTHER READING

EARLY CHURCH ON SACRAMENT OF PENANCE

MORE PROOF THAT MUSLIMS WORSHIP MUHAMMAD

In this post I will present even more proofs from authentic Sunni sources that Muslims have turned Muhammad into another god alongside Allah, transforming him into the human manifestation of their deity.

Here I will list some of the names which Sunni Islam attributes to Muhammad, which are identical and/or similar to the very names given to their deity. In fact, whereas Muhammadans ascribes 99 names to Allah they went further with their prophet by giving 201 names, 102 more than for their own deity!

The following is taken from Abu ‘Abd Allah Muhammad Ibn Sulayman ibn Abu Bakr Al-Jazuli, Guide to Goodness (Dalail u’l Khayraat), translated by Andrey (Hassan) Rosowsky, Series editor Seyyed Hossein Nasr, published by Great Books of the Islamic World, Inc., 2006 second revised edition, distributed by Kazi Publications, Inc., Chicago, IL, pp. 19-31.

A PDF version of this work can be found here: Dalail-al-Khayrat-in-English.pdf.

THE 201 NAMES of our master and Prophet, Muhammad, God’s blessing and peace upon him! O God, bless, sanctify, and grant peace to the one named Muhammad (the Praised One), God’s blessing and peace upon him!

AHID (NAME OF THE PROPHET IN THE TORAH)

WAHID (UNIQUE)

TAHA (NAME OF SURAH 20 OF THE HOLY QUR’AN)

YASIN (NAME OF SURAH 20 OF THE HOLY QUR’AN)

SAIYED (THE MASTER)

QAYIM (THE STRAIGHT ONE)

JAMI (THE COLLECTOR)

KAMIL (THE PERFECT)

IKIL (THE CROWN)

HABIBULLAH (THE BELOVED OF ALLAH)

SAFIYUALLAH (THE INTIMATE OF ALLAH)

NAJIYULLAH (THE CONFIDANT OF ALLAH)

KALIMULLAH (THE SPEAKER OF ALLAH)

MUHYI (THE REVIVER)

HARIS ALAYKUM (WATCHFUL OVER YOU)

SHAHEED (WITNESSER)

NUR (THE LIGHT)

‘AFW (THE OVERLOOKER OF SINS)

HAQQ (THE TRUTH)

AMIN (THE TRUSTWORTHY)

KARIM (THE NOBLE)

DHU QUWA (THE POSSESSOR OF POWER)

DHU HURMAH (THE POSSESSOR OF HONOUR)

DHU MAKANA (THE POSSESSOR OF FIRMNESS)

DHU ‘IZZ (THE POSSESSOR OF MIGHT)

DHU FADL (THE POSSESSOR OF GRACE)

RAHMAH (MERCY)

GHAWTH (THE REDEEMER)

GHAYTH (SUCCOUR)

SIRATUALLAH (THE PATH OF ALLAH)

SIRATUMUSTAQIM (THE STRAIGHT PATH)

SAYFULLAH (THE SWORD OF ALLAH)

MUHAYMIN (THE GUARDIAN)

SADIQ (THE TRUTHFUL)

SAIYED UL-MURSALIN (THE MASTER OF THE MESSENGERS)

RUH UL-QUDUS (THE HOLY SPIRIT)

RUH UL-HAQQ (THE SPIRIT OF TRUTH)

RUH UL-QIST (THE SPIRIT OF JUSTICE)

MAWSOOL (THE ONE BOUND TO ALLAH)

HADI (GUIDE)

MUQADDAM (THE OVERSEER)

‘AZIZ (THE MIGHTY)

FATIH (THE OPENER)

MIFTAH UR-RAHMAN (THE KEY OF MERCY)

MIFTAH UL-JANNAH (THE KEY TO THE GARDEN)

SAHIB USHSHAFA’H (THE POSSESSOR OF INTERCESSION)

SAHIB UL-MAQAM (THE POSSESSOR OF THE HONOURED STATION)

SAHIB US-SAYF (THE OWNER OF THE SWORD)

SAHIB UT-TAJ (THE POSSESSOR OF CROWN)

RA’UF (THE KIND)

RAHEEM (THE MERCY-GIVING)

SAIYED UL-KHAWNAIN (THE MASTER OF THE TWO UNIVERSES)

SA’DULLAH (THE JOY OF ALLAH)

SA’D UL-KHALQ (THE JOY OF THE CREATOR)

Note how the Muslims have blasphemously given the names Holy Spirit, Spirit of Truth, and Spirit of Justice to their prophet, descriptions which God’s only inspired Scriptures employ for the uncreated, eternal Spirit of God.

Now contrast the aforementioned list with the names, which this same work attributed to Allah on pp. 1-2:

Al-Rahman (The Merciful), Al-Rahim (The Mercy)… Al-Quddus (The Holy)… Al-Mu’min (The Guardian of Faith), Al-Muhaymin (The Protector), Al-‘Aziz (The Mighty)… Al-Ghaffar (The Forgiver)… Al-Fattah (The Opener), Al-Alim (The Knower)… Al-Khafid (The Abaser), Al-Rafi’ (The Exalter)… Al-Mudhill (The Dishonourer)… Al-Khabir (The Aware)… Al-‘Azim (The Magnificent), Al-Ghafur (The All-Forgiving)… Al-‘Ali (The High)… Al-Jalil (The Glorious), Al-Karim (The Generous), Al-Raqib (The Observer)… Al-Hakim (The Wise)… Al-Majid (The Majestic), Al-Ba’ith (The Resurrector), Al-Shahid (The Witness), Al-Haqq (The Truth), Al-Wakil (The Provident), Al-Qawi (The Strong)… Al-Wali (The Protecting Friend)… Al-Hamid (The Praiseworthy)… Al-Muhyi (The Life-Giver)… Al-Hayy (The Living)… Al-Majid (The Most Glorious), Al-Wahid (The Unique), Al-Ahad (The One)… Al-Muqaddim (The Expediter)… Al-Awwal (The First), Al-Akhir (The Last)… Al-Tawwab (The Acceptor of Repentance)…  Al-‘Afu (The Pardoner), Al-Rauf (The Gentle)… Dhu Jalal wa-l-Ikram (The Lord of Glory and Nobility)… Al-Jami’ (The Gatherer)… Al-Darr (The Loss-Causer)… Al-Nur (The Light), Al-Hadi (The Guide)… Al-Warith (The Inheritor), Al-Rashid (The Guide to the Right Path)

The foregoing conclusively proves that Muhammadans have transformed their prophet into the human image of their god, and have exalted him to comparable status with lord, thereby turning him into another deity besides Allah.

It is also clear from all this that Satan raised up Muhammad to supplant the true Christ, God’s beloved Son, by influencing Muslims to ascribe some of the very functions and characteristics of the risen Lord to Islam’s false prophet. The Devil did this in order to deceive Muhammadans into trusting their prophet, causing them to believe that he will suffice them for salvation. In doing so, Satan has misled Muhammad’s followers into thinking they have no need of the salvation that only comes through faith in the Lord Jesus Christ.

FURTHER READING

Session on the Deification of Muhammad Pt. 1

Session on the Deification of Muhammad Pt. 2

MUSLIM JALAL EXPOSES MUHAMMAD AS A BLASPHEMOUS IDOLATOR

EVEN MORE PROOF THAT MUSLIMS ARE MUHAMMADANS