ATTRIBUTES OF GREATNESS AND GOODNESS, PART 3

According to New Dictionary of Theology the words transcendent and immanent came from the 19th century to express the thought that “ God is distinct from His world, does not need it, and exceeds the grasp of any created intelligence found in His world; and while on the other hand He permeates the world in sustaining creative power, shaping and steering it in a way that keeps it on its planned course.”1 So from here God is seen for what He is: He is God Almighty. Even though He comes to a human’s level when he finds himself in need, He does not go changed for Who He is; He remains distinct and independent. As it says in Hebrews 13: 8 :”Jesus Christ the same yesterday, and today and forever.” When believers pray according to His will He does change situations but it is always steering the world on its planned course, as He wills!

In that God is distinct from His world it follows that there will always be a difference between God and humans, He is way higher than humans. And it follows that a person’s salvation is not his achievement, it is a gift of God achieved through His sacrifice at the cross! In that God permeates the world it follows that the gospel can make contact with the unbelievers as at one point or another most persons have had no knowledge of God or His gospel of salvation! I believe it is by the Holy Spirit indwelling in believers that He permeates the world and convicts the unbelievers! “ And when He comes, He will convict the world concerning sin and righteousness and judgment.” John 16:8. According to Millard “It is better to conceive of the attributes of God as His nature, not a collection of fragmentary parts or an addition to His essence. Thus God is His love, holiness and power. These are but different ways viewing the unified God.”2

NOTES
1Sinclair B. Ferguson, David F. Wright and J.J. Packer, eds., New Dictionary of Theology, (Downers Grove: Inter-Varsity Press, 1988),276-277.
2Millard J. Erickson, Christian Theology,(Grand Rapids: Baker Academic, 2006),292.

KÄÄN MI KUÄÄR KƐ YECU KRITH!

Mëë ci̱ lɛ̈ɛ̈ŋ ji̱ Kritho rɔ̱ rep, ɛn ciöt i̱ ‘Je-thu’ cua ŋa̱c i̱ ‘Yahweh ɛ Kään’. Kä Ruac Kuɔth ëë Wal min ca lat kɛ kui̱ Kua̱r, Luääk, Luääk, Kuoth, luɔ̱ɔ̱tni ti̱ti̱ cua kɛ naŋ kä Yecu kɛnɛ duɔ̱ɔ̱p in ŋäth ji̱ Kritho jɛ i̱di. 1 Ɛpuc, kɛ kɔrɛ, banɛ Yecu nɛn ɛntäämɛ ala Luääk kɛnɛ Luääk nath kä duer kɛnɛ muth yieekä, min ci riɛmdɛ yuɔr piny wi̱i̱ jiaath kɛ ɣöö bɛ dueerkɔn kulɛ luɔ̱c jɔk, mi ŋa̱thnɛ! Kä ɛn ɣöö Jɛn kärɔa ɛ duɔ̱ɔ̱p mi wä kä Kuoth! Kä Jɛn ɛ jɛn Käändan!

Kä kɔn täämɛ görnɛ ɣöö banɛ tekɛ ca̱r mi ca nyɔk kɛ dap kɛ ɣöö banɛ tekɛ maar kɛ jɛ! Kä Jɔ̱ɔ̱n 3:3,16 ca jɛ lat i̱: “ ‘Cu Yecu jɛ loc i̱, ‘Ɛpuc, ɣän la̱rä jɛ ji̱, mi /ka̱n raan nyɔk kɛ di̱eth, /cɛ kuäär Kuɔth dee nɛn’….’Kɛ ɣöö nhɔk Kuoth ɣɔw ɛlɔ̱ŋ, cuɛ Gatdɛ min kɛl kärɔa ka̱m jɛ, kɛ ɣöö ram mi ŋääth jɛ /cɛ bi li̱w kä Jɔ̱ɔ̱n1. 25-26 latdɛ jɛ i̱: “ Cu Yecu jɛ jiök i̱, ‘Ɛ ɣän jiëc nath li̱th kɛnɛ tëk. Ram mi ŋääth ɣä bɛ tëk, cäŋ cɛ li̱w, kä ram mi tëk kä ŋääthɛ ɣä /cɛ bi li̱w.

Kä ɛnɔ banɛ dhil ŋa̱th kä banɛ rɔ̱ ri̱t kä dueerkɔn kɛ ɣöö banɛ tekɛ maar kɛ Kuoth ɛn tämɛ min bëë kärɔa kɛ kui̱ kä ɣöö banɛ rɔ̱ nyɔk kɛ di̱eth kɛ Yecu in la Käändan kä Kuääran! “Tuk teekä raan Kritho go̱o̱rɛ ɣöö bi raan duerdɛ ŋa̱c kä bɛ rɔ moc kɛ ca̱r kɛ ɣöö bɛ ciaaŋ teekädɛ min guic ni̱ rɔ kärɔa ba̱ny piny.”2.

TIƐMƐ

1Thinklɛr B.Perguthɔn, Dëbi̱t F.Rait kɛnɛ J.I. Packer, eds., Dikcineri̱ mi̱ Ji̱di̱t duŋ Theölöji̱,(Downɛri̱ Gröbe: Intɛr-Ba̱rthi̱ti̱ Prɛth,1988),610.
2Millard J.Erikthɔn, Ki̱ri̱thi̱an Theölöji̱,(Gi̱ra̱nd Rapidni̱:Bakɛr Akademik,2006),959.

LAAR PAL MI GUƆ̱RƐ KƐ KUI̱ BI BI DA̱P MI THƆ̱Ɔ̱L:
“Yecu ɣän ŋa̱thä jɛ ɛn ɣöö ci li̱w wi̱i̱ jiaath,
kä wuɔ̱thni riɛmdu kɛ kui̱ pälikä dueerikä ;
Kä cuɛ rɔ jiɛc li̱th kɛ cäŋ in diɔ̱ɔ̱kdiɛn!
Ɣän ŋa̱cä jɛ ɛn ɣöö ɛ ɣän gua̱n dueeri. Ɣän la̱ŋä ji̱ i̱ päli ɣä dueerkä;
Ɣän la̱ŋä ɣä ɛn ɣöö bi ben rɛy lɔaacdä!
Bër kä bi la Käändä kɛnɛ Kuäär teekädä!
Ɣän tɛth lɔcdä kɛ ji̱ Yecu”