This is the bit I am trying to get to grips with. I speak to one Christian and they explain it as you have done here, which suggests Jesus (pbuh) is an aspect of G-d. Then I speak to another that states Jesus (pbuh) is sitting at the right hand of G-d, he has been given the power to judge us and you can't get to G-d unless you go through Jesus (pbuh). That would surely suggest two seperate entities, not a single G-d?
I do not see how G-d can sit beside Himself or hand Himself the power to judge us, He simply is G-d and has those powers. As for G-d telling us to go through Himself to get to Him this seems to make little sense.
Still confused
Salaam
Part of the reason why I think all this confusion exists is due to the fact that unlike the early Christians, we don't have a
first-hand experience of what Jesus actually meant to people. Secondly, we
rely too much on Scripture. We rely too much on the words we find in Scripture, where, if we can't find the proper words in one passage, we assume it'll be in some other passage. We treat Scripture like a technical manual that tells us how to operate a machine we've purchased. Spirituality and God, however, are not machines, which is the mistake we make. If God was a machine or if spirituality was a machine and could be manipulated, God would not be God and the so-called "spiritual" would not be spiritual.
As far as I know, the closest the New Testament comes to saying that "Jesus
is God," literally and not metaphorically, is in Colossians 1:15, which says he is the image of the invisible God. That verse, however, doesn't actually say that Jesus is God. It says Jesus is an image (ie. projection) of God. There is a difference between saying Jesus
is God and that Jesus
projects God. Because we can only safely assume this is what the early Christians believed because Paul
explicitly states that, the latter is a much safer assumption than the former. There is no explicit statement on the former as far as I know.
Once again, since we don't have first-hand experience of Jesus, what he said and what he did, we don't know exactly what passages meant. They were, of course, supposed to remind us what the early Christians experienced and believed, but I think we often assume too much when we read these passages. So much of Christianity is clouded and obscured by tradition, to the extent that we are no longer able to faithfully discern the true intended meaning of the passages in the New Testament.
The Bible is a piece of literature, and just like any other kind of literature there is an audience, a message, concept being conveyed, characters, a plot, language style, etc. that we have to extract from it. Different kinds of literature are written with a different style -- novels, newspaper articles, scientific reports, textbooks, history books, legal documents, the constitution of a country/nation state, etc. To have a proper understanding of how the Bible is to be read, we often have to have experience in reading
these other kinds of literature. There is a common argument in Christianity that the Bible is "plainly readable" by everyone, not necessarily by highly intellectual people. True, yes it is "plainly readable" to some extent, but that does not mean that its
true intent is plainly visible to all. The true intent is more important than being able to read the words, sentences and paragraphs and understand them.
The trouble thus is, not all of us have enough experience to be able to understand what the Bible says. You will find a lot of politics and philosophy in the Bible, and a lot of talk about "the spiritual," "right and wrong," human suffering and perserverance, virtue and integrity of character, etc.
The trouble is, to be good at understanding this stuff, you'd have to be a lawyer, statesman or politician, or to have at least read the other kinds of literature to be able to think like one. Not all of us are lawyers, statesmen and politicians, or the minds of such people. Quite obviously, the answer is no, the Bible is
not fully understandable by all.
A lot of concepts in Christianity are taught out of convenience rather than to convey and project to the present the experiences of the people who lived 2,000 years (or more for the Old Testament) back in the past. Rather than trying to connect with people in the past, we just lift words out of Scripture and try to make sense of them. The idea that "Jesus is God" and the Trinity are examples. One is
taught to assume that the passages in the New Testament define Jesus and God as such, because since we are not all lawyers, statesmen and politicians, we don't all know how words can be used to mean different things. Thus, we're not all capable to working out what the authors of the New Testament meant by the words they used.
So we assume. We silence the kids in Sunday School (and "New Christians") to just assume that is what the authors of the New Testament meant and to stop them asking questions. Their experience is inadequate, and the same with our's. But even if we do have a good idea, we may not be able to explain it to them. It's not because it's complicated, it just requires personal experience.
The Bible was written by politicians, but if we are not politicians, statesmen and lawyers, we can't understand the language of politicians, statesmen and lawyers, so what else are we to do?
That is not to say that you can't understand the Bible, as I did say that it was written by politicians, lawyers, statesmen. It must therefore, be understandable by people who have the minds of politicians, lawyers, statesmen. My advice is this: read about politics and political history. By understanding politics, you can understand religion. There is a lot of ambiguity in the language used in politics, but through experience and use of intuition, people in politics work out, without any ambiguity, what a word or phrase is supposed to mean. They
know how words are used and know it could not be used to mean something else.
There is a lot of ambiguity in the words in the Bible and our aim is to
work out what it was
intended to mean. Interpretation of Scripture is a
political exercise. If your knowledge and experience in politics is vast, you can safely assume that an author meant one thing and not another. It's a matter of knowing which way the wind is blowing.
There is a tendency, as adherents of the Abrahamic faiths, to assume or assert that it could only mean one thing to oppose adherents of another faith. If you're ever read discussions between Christians and Muslims who try to prove one is right and the other is wrong, you know what I mean.
Anyone who does that behaves like a politician. They are bad politicians if they don't know they are being political when they do it.
But nevertheless, even with our understanding of politics, we still can't know for sure, even as people who think like politicians and that we are thinking like politicians, if we're right . . . because you know . . . politics is about perception. What we see in Scripture is an image . . . a perception.