In this article, I will analyse the central teaching of “Christ in Me International” as outlined by Mathys Kotzé (tutor at C.I.M.I). His explanation appeared in the comments section of the “Nuwe Wyn” blog of Dr. Christo Nel on October 16, 2016. From here on, I will refer to Christ in Me International as CIMI and throughout the article look at two central themes: First their Christology (their view on the work and person of Jesus Christ), and secondly, their anthropology (view of man). Even though some points will be repeated and overshadow one another I will endeavour to look at every point made by CIMI and give a clear Biblical consideration evaluating their claims. I have previously evaluated Christ in Me International on YouTube and you can find my analysis by clicking on the following links:
Jesus or Jesus Christ?
CIMI demands a schism between the historical person Jesus of Nazareth, and Jesus the Christ. There are two generations, Jesus and Jesus Christ, and this reality is evident in the genealogy of the Gospel of Matthew (1:1-17) depicting 14 generations (V/14) yet, the complete genealogy according to them contains only 13 generations up to Christ. They demand therefore two generations of ‘Christ’, Jesus Christ , and the Christ . Jesus was the Alpha or genesis of the new species (1Cor.15:48) and the Omega [end] of the sinful Adam (2 Cor.5:14-15). 
The 14 generations and the purpose of Matthew:
Every Gospel author writes with a specific intention and a clear audience. Matthew is writing to a Jewish audience clearly depicting Jesus as the legal proprietor of King David’s throne. The title ‘Christ’ refers to Jesus’ royal status similar to the Israelite kings anointed in the Old Testament. Here we find Jesus Christ to be the fulfilled Messianic expectation and being the eternal Royal King as promised on the throne of His Father David ruling in heaven and on earth! Jesus made it clear that he did not desire a physical Kingdom on earth (Joh.18:36, Luke 4:6-7, Joh.6:15) and not to expect His Kingdom to be one that is a physical Kingdom in their midst (Luk.17:20-21). Jesus affirms His Kingdom is not of this world (Joh.18:36) not that Christ’s Kingdom will not extend in this World but it will not be a Kingdom of this World (Joh.8:32, 10:16, 18:36-38).
Christ is to be the only and ultimate King over heaven and earth (Jer.23:5, Isa.9:7, Zech.9:9 + Matt. 21:5, Joh.12:12-15, Matt.28:18, 1 Tim.6:15, Rev.11:15, Zec.14:9, Ps.72:8, 89:27) and the central King figure on earth and heaven forever without any end (Dan.7:14, 2:44, Luk.1:33). Interestingly enough, we find 14 generations from Abraham to David, 14 generations from David to the deportation, and lastly 14 generations from the deportation to Christ. CIMI’s demand that there is a distinction between the last 13-14 generations is just a pure misapprehension from the purpose of Matthew and that, which was “quite consistent with Jewish practice.”  Their interpretation is fallacious and demands that we move the climax of history from the person of Jesus Christ to a future impediment of the Christ [or Christ specie]. This interpretation would not suffice as we can clearly see the Kingdom of Christ is a sufficient Kingdom both on heaven and on earth, and even though we are positionally and salvifically in Christ, we are still under the Lordship and eternal rulership of Jesus Christ, not Xandre Christ (Eph1-2). There are not two generations in Christ namely Jesus and Jesus Christ! There is the fulfilment and worth of Jesus Christ as both Lord and Messiah.
Jesus as Alpha and Omega
CIMI mentions that there are two generations evident in Christ, (1) the ‘Alpha’ or new “species/heavenly people” (1 Cor.15:48) and the (2) the ‘Omega’ from the sinful Adam (2 Cor.5:14-15). We need to note here that CIMI has a similar manner in which the early dualistic Gnostic cults/heresies in Church History propagated their understanding of man’s condition and its remedy for its brokenness. Gnostics would speak of two equally opposing forces in one reality and through the understanding of a ‘secret knowledge’ one can bring forth one own liberation. It is true that Jesus Christ is the last Adam (1 Cor.15:45-48), without a Sin nature, but necessary to understand that he is also the progenitor of the new man (Joh.6:63) from heaven or a “higher, imperishable order.” Paul also makes it clear that at the second return of Christ the Christians still living on earth will be transformed without experiencing death (Phil.3:21, 1 Cor.15:49) and those who are dead in Christ will be resurrected to new bodies (V/51-52). CIMI will here note that the second return of Christ is evident amongst them through their example, Xandré Christ, being the example for the Christ Species (members that accept his Kingship and election as laying down the new cornerstone).
This is problematic for various reasons. First, Paul makes it clear that the new properties of our resurrection bodies will bare similar non-corporeal/corporeal qualities as Christ (V/45-47, Heb.9:28) at His physical resurrection (nl. A physical resurrection, which CIMI denies). Secondly, everyone that has died in Christ will be resurrected to life in a new glorified physical body (V/52, Joh.5:28-29). Lastly, the return of Christ is not a spiritual reality but a physical certainty in which all peoples of the earth will see Jesus Christ evident in the flesh (Acts 1:11, Luk.24:39) where Jesus will finally conquering physical death (cf. V/26). The claims of CIMI are therefore without merit and ultimately not what the greater context of Scripture proposes! The term “Alpha and Omega” was used by Jewish rabbis to depict the beginning and end of anything, but Jesus Christ assures us that He was this personified “first and last” (Rev. 1:8, 11; 21:6; and 22:13). In fact, He relates this back to the God of the Old Testament that was the “Alpha and Omega” (Isa. 41:4, 44:6, and 48:12). CIMI denies the sufficiency of Jesus Christ and calls for people to invest their assurance in Xandré Christ. However, Jesus Christ is the sufficient “author and finisher” of our faith (Heb.12:2) that completed our expectation, salvation and revelation (Heb1:1-2, Col.1-2). Jesus assuredly was, is, and still will be the sole proprietor of our faith! Nowhere are we cautioned to look for another Christ or expect the revelation of a new Christ! In fact, anything in the New Testament to that effect we are warned against (Matt.24:24, 26; Mark 13:22; Gal.1:8; 2 Cor.11:4).
The Son of God, but not the God the Son.
Xandré proclaims that Jesus was the Son of God (our first example) but NOT God the Son as it is nowhere mentioned in the text! Jesus was the first one to become One with God’s Spirit (1 Cor.6:17, Matt.3:16) from above, the seed of God, virgin birthed, the image of God, but not God! We can wholeheartedly agree that Jesus was the Son of God and the perfect example (Luk.1:35, Joh.13:13-16). The reality is that Jesus claimed both a functional unity with the Father but also an ontological unity (Joh.5:16-27). We should also note that a difference in function between Father and Son, is not an inferiority in nature of the Son, as the Son came in perfect obedience and service to God but being equal [eison] with God (Phil.2:5-11, Heb.1). Man’s union with God is one that is NOT ontologically succinct but clearly relationally pliable (Joh.17:21-23, Rom.8:9-11, 16; 2 Cor.3:17, Gal.2:20). My friend Apologist Jonathan McLatchie writes that “there are two sorts of glory spoken of in John 17: one which is shared with the disciples and one which is not, and which is reserved for God alone. Jesus’ claim, therefore, to participate in and share the glory of the Father is a direct affirmation of His deity.”
Jesus reveals clearly that He was the Son of God by nature, where we are Sons of God by adoption (Eph.1:5, Gal.4:7-9, Rom.8:15). Let us look at how Jesus understood His Sonship. At His trail narrative when He appeared before the Jewish leaders the High priest demanded to know if He was the Son of the living God (Matt.26:63). Jesus replied and sealed His fate when he answered “’Yes, it is as you say,’ Jesus replied. ‘ But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (V/64 + Dan.7). Immediately the Jewish High priest accuses Christ of blasphemy and demands the penalty of death because He claimed to be the Son of God (Joh.19:7) which was exactly what the law demanded (Lev.24:15) and the New Testament affirm when it shows Jesus was in fact God (Heb.1:3). We can agree that Jesus was a perfect example, but Scripture shows He was also God!
The Gospel was never about the Incarnation.
CIMI believes the Gospel was never about the Incarnation of God but for the sole purpose of the generation of many Sons and people marginalise God by making Him a man. Even though humankind was created in the image of God, they are not God. In addition, if Jesus was God, it makes the Gospel less good news because we are image bearers of God and called to rule and reign as Christ’s on earth. CIMI also believes the second coming of Christ has arrived by the harvest of many Sons as the seed of the Christ (Joh.12:24). We agree that the purpose of Christ included the reality of “bringing many sons into glory” (Heb2:10). In fact, Scripture makes it clear that the purpose of the incarnation was:
- for the Son to reveal the Father in nature and in essence (Joh.1:1, 14, 18; 14:7-11),
- to be our eternal High Priest and intermediary before the Father (Heb.4:14-16, 7:25, Rom.8:34),
- to be our perfect example (1 Pet. 2:21, 1 Joh. 2:6),
- to pay for our sins (Heb.10:1-10),
- to defeat the evil one (1 Joh.3:8),
- to be Lord over all forever (Eph.1:19-22),
- to be the King forever (Isa. 9:7, Jer.23:5, Dan.2:44, 7:14, Zech.14:9) and;
- to be the eternal judge (Joh.5:22, Acts 10:42).
CIMI preaches a very anthropocentric (man-centered) Gospel that makes the sole purpose of God the generation of many Sons. Even though this is part of the function of Christ, we also see a greater scope of reality evident within the scriptures. Another fallacy is to think that Jesus being God makes our Father less. That is just purely disingenuous and obviously obfuscates the central greatness of our transcendent yet, immanent God as revealed in the full context of Scripture. In fact, the purpose of Jesus Christ was to reveal the Father in function (work) and ontology (nature). Jesus shows He was equal with the Father (Joh. 3:36, 5:23, 14:1;6-7;9;11;21;23, Matt.10:32, Mark 9:37, Joh.5:23), and refers to Himself as the revelation of Yahweh of the Old Testament (Joel 2:32 + Rom. 10:9-13, Isa. 45:22-25 + Phil. 2:5-11, Isa. 46:4 + Joh. 8:58, Isa. 43:11 + Joh. 4:42, Ps. 51:1 + Acts 7:59, Ps. 95:3 + Rev.19:16). It is also made clear that the Jews accused Christ of blasphemy (Joh. 5:17-18, 8:58-59, 10:30-33, Markus 14:61-64) because He made Himself one with the Father in purpose and identity! Lastly, we also see Jesus Christ emphasize His Deity by utilising divine prerogatives like forgiving Sins (Mark.2:5), something only God could do (Lev.16:30, 2 Sam.12:13). Jesus accepts Worship (Matt.28:17, Rev.4-5), He answers the collective prayers of all believers (omnipotence/omniscience) (Joh.14:14), he gives live from Himself (Joh.5:21), He is the eternal judge of all mankind (Joh.5:22) which only God can do (Gen.18:25, Judg.11:27).
The Trinity is not mentioned in Scripture.
The first and most important reason we believe in the Doctrine of the Trinity is because we see Scripture reveal God as Tri-personal. Now the Trinity is a revealed Doctrine as deduced from the revelation of Christ in His commissioning of the Holy Spirit. Tim Chester writes; “Everywhere we look, we find this Trinitarian structure to Christian truth and Christian living.” Robert Letham writes; “We live move and have our beings, in a pervasive Trinitarian atmosphere.” The demand CIMI place on the text of Scripture ignores the obviously triadic persons evident in its full context. For the sake of time, let us look at the unity of the triune God in their work and accomplishments. We recognize in the Bible that the Father is the ultimate source or cause of the universe (1 Cor.8:6; Rev.4:11); divine revelation (Rev.1:1); salvation (Joh.3:16-17); and Jesus’ human works (Joh.5:17; 14:10). The Father initiates all of these things. The Son is the agent through whom the Father does the following works: the creation and maintenance of the universe (1Cor.8:6; Joh.1:3; Col.1:16-17); divine revelation (Joh.1:1, 16:12-15; Mat.11:27; Rev.1:1); and salvation (2Cor.5:19; Mat.1:21; Joh.4:42).
The Father does all these things through the Son, who functions as His agent. The Holy Spirit is the means by whom the Father does the following works: creation and maintenance of the universe (Gen.1:2; Job26:13; Ps.104:30); divine revelation (Joh.16:12-15; Eph.3:5; 2Pet.1:21); salvation (Joh.3:6; Tit.3:5; 1 Pet.1:2); & Jesus’ works (Is.61:1; Acts10:38). Thus, the Father does all these. When we evaluate ALL of the scripture and do not try to make isolated passages the norm of our interpretation we affirm what Fred Sanders & Klaus Issler writes: “…atonement, incarnation, and Trinity are directly related to one another in a particular way. The good news of salvation is that Jesus Christ accomplished the reconciliation of God and man through his indissoluble life, death, and resurrection (the atonement). To have accomplished such a feat, Jesus Christ must be someone who belongs equally to the divine and human sides, so that his work is grounded in his person. The logic of the gospel compels us to say that to be the Saviour, Jesus must be God and man (the Incarnation). Once we have seen the divinity of Jesus, it is merely a matter of intellectual consistency to acknowledge that in some way Jesus must be part of the very definition of what it is to be God. The implication, necessary but still surprising, is that the one God includes God the Son who brought salvation, God the Father who sent salvation by sending the Son, and God the Holy Spirit who brings salvation into human experience (the Trinity).” For a further undertanding of this Biblical Doctrine click here: Ruminating on the Divine Trinity.
God rules through His Sons on earth.
First, we need to understand that God is the only ruler in heaven and on earth! God says: “I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please.” (Isa.46:10). David exclaims, “Our God is in heaven and does whatever He pleases” (Ps.115:3). In addition, “The Lord does whatever pleases him throughout all heaven and earth, and on the seas and in their depths.” (Ps.135:6). God’s reach and potency is not limited by the lack of delegates on earth or sons with authority. A God that is exclusively dependent on our presence, prayers, or confessions is not an omnipotent God, but a dependent limited God. This is not the God of the Bible as He is omnipotent and entrusts to the Son has all authority in heaven and on earth to rule (Matt.28:18) because He is declared ruler by the Father who submitted all things to Him in heaven and on earth (Matt.11:27, Eph.1:22, Heb.2:8, 1 Cor.15:27). The sons and daughters of God functions on delegated authority, where all authority, potency, and dominion are surrendered to the Son Jesus Christ (Rev.1:5-8, Col.1:16, 2:10). God can do as He please through His Son Jesus Christ, because He is God with authority in heaven and on earth!
The Cross of Christ is the laying down of the Adam and the resurrection of the Christ species.
The death of Christ was a substitution where Jesus became our substitute (Isa.53:6, Matt.20:28, 2 Cor.5:21, 1 Pet.2:24, Rom.5:8). The death of Christ is also atonement. The word Atone means literally to cover. It is an Old Testament idea showing prophetically that Jesus would cover our Sins by His own blood (Lev.5:2-7, Ps.51:9, Isa.38:17, Micah.7:9, Heb.10:4-10). The death of Christ is also propitiation. The Word “propitiate” means to turn away the wrath of God by sacrifice. It signifies “appeasement.” Jesus turned away the wrath of God and made appeasement for us by His sacrifice (Joh.3:36, Rom.1:18, Eph.5:6, Rom.2:5; 5:9, 1 Thes.1:10). The death of Christ is reconciliation. The Need for reconciliation is necessary because of the enmity between God and Man. Jesus provided reconciliation for us (Col.1:20-21, Rom.5:16-17, 2 Cor.5:18-20). Lastly, the death of Christ is a ransom or redemption. The word Ransom signifies release or liberation of captives or death by the payment of a price. Jesus paid our ransom in full (Isa.53:5, Matt.20:28, Heb.9:12). CIMI makes the death of Christ essential to the semi-deification of themselves as a Christ species and their position in this world. Scripture makes it clear that we should not boast in ourselves but rather in the cross of Jesus Christ (Gal.6:14, 1 Cor.1:31, 2:2). The Glory of the Cross is NOT the elevation of man, but the complete perfect work and person of Jesus Christ!
42 000 denominations.
CIMI seems to think that denominations mean dissensions and vicarious emphasis on the plan of God that would ultimately infringe on our understanding of the person and will of God. First we need to state that this is simply an over exaggerated number that is frivolously mentioned for pure effect and sensationalism. Demanding that denomination simply means something more than affiliation is disingenuous and false but further ignores the core tenets of Orthodox Christianity to which the global Church hold.
Xandré as appointed man of God.
CIMI believes that Xandré Strydom is the appointed man of God that will reveal the inauguration of the second coming of the Christ species. Only a son could reveal and construct the coming Kingdom. Jesus said that the Kingdom is within you (Luk.17:21) and that God’s Kingdom should come and His will be done on earth as it is in heaven. For God’s Kingdom to be visible, it can only take place as the ‘Sons of God’ reveal the perspective, judgement, and opinion, as God. It is important to note that Jesus explicitly said that His desire was never for a Kingdom on this Earth (Joh.18:36, Luke 4:6-7, Joh.6:15). In fact, Jesus cautions them not to expect a physical Kingdom in their midst (Luk.17:20-21) that will come via numerous signs (nl: the sign of the dove, the sign of Jonah or the sign of the fig tree as Neels and Xandré so boldly proclaim). Jesus affirms His Kingdom is not of this world (Joh.18:36) not that Christ’s Kingdom will not extend in this World but it will not be a Kingdom of this World (Joh.8:32, 10:16, 18:36-38).
Jesus speaks of the Kingdom of God as being a present reality with Him present (Mark.1:15) and fulfilled at His coming (Luk.4:18-19). Herman Ridderbos writes that “There can be no doubt that we are confronted here [the narrative of Jesus Christ present in the Gospels] with the Messianic, Christological character of the Kingdom of heaven and that the entire fulfillment which Jesus proclaims as a present reality is based on the fact that He Himself, Jesus, is the Christ.” The Kingdom inaugurated by Christ ignores the expectations of the Jewish political realm and focus on a non-spatial eternal present Kingdom. “The Kingdom has not only come near; it is currently amongst Christ’s people (Luk.17:21), who have already been transferred into the [present] Kingdom (Col.1:13).” The Kingdom of Jesus Christ is therefore not solely ‘anthropocentric’ (man-centered), but clearly ruggedly ‘Christo-centric’ (Jesus Christ-centered. Scripture declares Christ to be the only and ultimate King over heaven and earth (Jer.23:5, Isa.9:7, Zech.9:9 + Matt. 21:5, Joh.12:12-15, Matt.28:18, 1 Tim.6:15, Rev.11:15, Zec.14:9, Ps.72:8, 89:27) and Scripture affirm then that Christ is still the central King figure on earth and heaven forever without any end (Dan.7:14, 2:44, Luk.1:33).
In fact, that is the whole point of the book of Hebrews, Christ is the “minus triplex” (Prophet, King, and Priest). CIMI plainly asserts that the Kingdom of Christ is NOT evident on earth because of the pain, suffering, and carnage we are experiencing and witnessing in this world. If Christ Kingdom is evident as we asserted, it demonstrates a Christ that cannot rule effectively, as everything is in disorder. Therefore, God’s Kingdom awaits the revelation of the Sons of God who will inaugurate order and rule in this world (Rom.8:19). As we have noticed earlier, the Kingdom of God is emphatically evident in the Kingship and authority of His Son Jesus Christ. There are numerous perspectives on why God would still allow for evil to thrive and suffering to persist if He is in control. One perspective is that God allows for the free human agency of choice even when He is in control, which means man will be truly free to choose whatever they please because of their own autonomous free will. Even when man sins or does evil, God will hold them ultimately accountable but evil in no way impugns on His rulership and control, it simply shows the freedom of man and the righteousness of God to hold them accountable. Pain and suffering, therefore being evident in this world in no way violates the goodness of God or abdicates the Rulership of Christ. Further, the overestimation of CIMI’s statement is simply a false equivalence as they are NOT God and cannot begin to understand His prerogatives (Isa.55:8-9).
Jesus Christ as the brother of many.
CIMI mentions that Jesus Christ is our older brother and the first of many brothers (Rom.8:29, Heb. 2:11, 17). As we have stated earlier, we must highlight the essential difference that Jesus was a Son by nature, and we are Sons by adoption. Now, this not take away from anything of the derived rights that the Son Jesus Christ wrought for us as adopted Sons of God but we need to understand that Christ was the ‘unique’ Son of God [monogenes Theos] ] (Joh.1:18). Jesus as the unique Son is also God the Son! Daniel B. Wallace writes “In retrospect, I conclude that μονογενὴς θεός is the best reading given all the evidence we have internally and externally. As a result, it is highly probable that the text of John 1.18 calls Jesus θεός [Theos-God]”. CIMI teaches correctly that “God’s eternal plan was to create for Himself a family modelled upon His unique Son. Before the world began (Eph.1:4) he intended this destiny for those whom He had made the objects of His personal care and concern.” CIMI unfortunately misses the full pericope of the whole context concerning the Sonship of Christ in Scripture. Jesus is not just the son of God but called God the Son (Heb.1).
The Holy Spirit is God not a part of God.
CIMI believes that the Holy Spirit is God Himself and not a part of God, God is holy and God is Spirit, Holy Spirit (Joh.4:24). CIMI does affirm that the Holy Spirit is the ‘person’ of the Father and not distinct from the Father. The Biblical data shows though that the Holy Spirit is both a fully functional and personal ‘person’ (Acts 5:9, 8:29, 10:19-20; 13:2; 20:28; 16:7, 9). The Bible makes it equally clear though that the Holy Spirit is a distinct person from the Father and the Son! We recognize for instance that the Father sent the Holy Spirit (Joh. 14:15; 15:26) and that the Holy Spirit intercedes with the Father on our behalf (Rom. 8:26-27) and that the earliest Apostles distinguished the Father and the Holy Spirit from each other (Matt.28:19, Joh.14:16-17, 25-26, 15:26, 16:12-15). Rob Bowman writes: “The Father and the Holy Spirit are both said to be active in various activities; the resurrection of Jesus (Gal. 1:1; Rom. 8:11), comforting Christians (2 Cor. 1:3-4; John 14:26), sanctifying Christians (Jude 1; 1 Pet. 1:2), etc. The most these facts prove is that the two work together; they do not prove the two are one person.”
Jesus Died, God cannot die therefore Jesus was not God.
CIMI denounces the fact that God can become man and that God can die. Jesus therefore, was not God because he died. Further, they reference Philippians 2:5-11 to show He was not God because the attitude should be in you (V/5) and you are now a new creature with the form of God (V/6) and not discount being equal with God (V/7).  We need to be clear that Orthodox Christians do not believe that death means cessation of existence! When Christ died in the flesh, He did not seize to exist as an eternal Spiritual being. We believe Jesus was 100% Man and 100% God, the perfect God-man, therefore in His death he did not stop to exist or cease to be God. On the reading of Philippians 2:5-11 we also agree that the same attitude should be exemplified in us as in Christ our example. The context shows quite clearly though that Christ was in the form of God [morphe Theo huparcon], it does not stipulate or follow in the context that we will be in the form [morphe] of God, but it denotes that Christ possessed (past tense) the “outward display of the inner reality or substance”. Millard Erickson says that ‘morphe’ or form in classical Biblical Greek means that the individual possessed the whole set of characteristics, which makes something what it is. Paul is trying in his analogy to show us, that Christ did not just reveal God, but He was the pre-existing God! In the context, Paul draws from Isaiah 45:23 where every knee will therefore bow to the exalted Yahweh/Jesus Christ and every tongue confess He is Lord [Kurios]. The Glory of the Father belongs to and is shared by the pre-existing Christ (Ezek.1:28, Joh.17:24). As my friend Dr James White writes; “Here it refers to the outward display of the divine substance, i.e., divinity in the pre-existent Christ in the display of His glory as being in the image of the Father.” There is no doubt in this passage of Scripture that Jesus is exemplified as the perfect example to His Church but also Lord and God over His Church.
Jesus as Logos, not God.
CIMI believes that John 1:1 does not speak of the person of Christ but rather the Word [Logos] that became enfleshed in the person of Christ.  They say Word means ‘Logos’ [intent, motive, reason, speech, utterance] which shows Jesus Christ was the first in which the Word became flesh visibly and also in his disciples afterwards (Joh.1:14). Dr Edward Dalcour writes quite emphatically on the context of John 1 and note: JOHN 1:1 (trans. mine): In the beginning before time, the Word was (ēn) already existing [eternally, cf. Phil. 2:6], and the Word was with [pros], distinctly and intimately, God [the Father], and the Word as to His essential nature/essence [i.e., qualitatively] was fully God [theos—in the same sense, but not the same person as that of God the Father].” Two distinct persons sharing the same nature of God. CIMI unfortunately butchers the context of John 1 and we also realise that John 1:14 does not denote a presence IN the Apostles but rather shows a clear presence amongst the Apostles! Dr Dalcour writes: “JOHN 1:14 (trans. mine): And the Word [who was God] became flesh and tabernacled among us, and we saw His glory, glory as of the one and only, unique one, from the Father, full of grace and truth.” The verb eskēnōsen (“dwelt among us,” NASB) derives its meaning from the Hebrew term sākan referring to Yahweh coming down to earth to dwell (cf. Exod. 25:8; cf. 2 Sam. 7:5-6). In verse 1, the Apostle John positively affirmed that the Word was (a) eternal/preexistent (1:1a), (b) distinct from God the Father (1:1b), and (c) absolutely God (1:1c). In verse 14, John further identifies the bodily incarnation of God the eternal Word showing that Jesus Christ was not merely a temporary “theophany” (theos + phainō, lit., “God appearance”; e.g., Gen. chaps. 18-19), but rather “the Word became flesh [ho logos sarx egeneto].” The Greek here clearly indicates that God the Son did not “wrap” Himself in flesh as one would put on an outfit or costume, but He actually BECAME (egeneto) flesh.”
In addition, holding to the full context of John 1 Dr Dalcour writes: JOHN 1:18: “No one has seen God [the Father] at any time; the only begotten God who is [ho ōn] in the bosom of the Father, He has explained Him.” The prologue of John (vv. 1-18) contains some of the highest Christology in the NT (as does the prologues of Col. and Heb.). After having established the Word’s deity (including His role as the Creator), preexistence, distinction from the Father, and His incarnation, now in verse 18, the perpetual incarnation of the eternal Word is expressed. The phrase (“who is”) present active articular participle ho ōn (“who is,” lit., “the one being”) denoting timeless ongoing existence (as with Rom. 9:5: “Christ according to the flesh, who is [ho ōn, i.e., “the one who is/being always”] over all, God blessed forever. Amen.” Systematic theologian, Robert Reymond remarks on the significance of the articular participle: “The present participle ho ōn . . . indicates a continuing state of being: ‘who is continually in the bosom of the Father.’” In the LXX of Exodus 3:14, we find the same articular participle denoting Yahweh’s eternal existence: Egō eimi ho ōn, literally, “I am the eternal/always existing One.” Thus, “No one has seen God at any time; the only begotten God who is [ho ōn, i.e., “the one who is/being always”] in the bosom of the Father, He has explained [“exegeted”] Him.” CIMI‘s interpretation of John 1 is inept and ultimately deficient of ANY context!
My Lord and my God.
CIMI does not really account for the confession of Thomas when he encounters the risen Jesus Christ as “My Lord and My God” (Joh.20:28) [Ho kai mou kai ho Theos mou].  They brush this confession aside and say that Jesus refers to Peter as ‘Satan’ in a metaphorical sense (Mat.16:13), and therefore we should not think Jesus was God because Thomas here also refers to Christ in the same way. Christ is equal with God, and every believer in Christ is equal with God when the Word of God comes to him or her (Joh.10:33-36). When we look at Thomas’s statement to the resurrected Christ, we see him attributing direct and personal worth to Christ as God! Thomas clearly affirms Jesus as the very personification of YHWH not just an intermediary but personally as YHWH. I am really not sure how more explicit the NT. can be when we see statements like his own Disciples like “my Lord and my God” (John 20:28), “the word was God” (John1:1), “prepare the way of the Lord” (Luke3:4), “God with us” (Mat 1:23), “YHWH pouring out His Spirit (Acts 2:18&33), “the Messiah who is God over all (Rom 9:5), “One God and One Lord” (1 Cor 8:6), “Jesus who existed in the form of God, did not consider equality with God” (Phil2:5-6), “our great God and Saviour Jesus Christ” (Titus 2:13), “your throne O’God is forever and ever” (Heb 1:8), “Our God and Saviour Jesus Christ” (2 Pet 1:1), “Jesus Christ. He is the true God and eternal life (1 Joh 5:20), “I am the One who was, is and is to come, the Almighty.” (Rev1:8). No, how more explicit can you get? I am not sure how more “explicit regarding the Divinity of Christ?
God is one.
CIMI mentions that God is one, and therefore we should not think God is three (1 Cor.8:6; 1 Tim.2:5). CIMI also states that even though Christ instructed His disciples to baptise in the ‘name of the Father, Son, and the Spirit’ the Apostles nowhere baptised in that manner because the Scripture was not in the original manuscripts (Matt.28:19). It should be noted though that it is ‘One name’, a family name (Eph 3:14-15) . Theologian Ralph P. Martin shows “nothing is more clearly shown than that Jesus was placed on a level with the covenant God by these Jewish Christians who only recently in the Synagogue had confessed that God is One; and that right at the beginning of the Church age Jesus Christ was hailed with Divine honours and placed at the centre of the cultus which drew its inspiration from His [Christ’s] living presence in the midst of His own.” . In 1 Corinthians 8:6 we affirm both a strict Jewish monotheism and Christ being embedded within the definition of that one God/Lord of Israel. Paul illustrates his point when he draws upon two O.T. passages (Deut.6:4 + Mal.2:11-12 [LXX]) which indicate and denote that the God of Israel is both Lord and God. At the advent of the New Testament, we see that Paul is not only denoting the unity of God in this passage but the exclusive devotion given to the God of the Bible, which includes Jesus Christ.
He also shows that the God of Scripture is a complex unity, not a definite unity! Early Judaism leaned heftily on the Greek Septuagint which concludes that the God of Israel is ‘One Lord’ [eis Kurios] based on the Shema (Deut.6:4 LXX) yet, the N.T. Church clearly identified Jesus as the ‘eis Kurios’ in 1 Cor.8:6. Here we find the affirmations of Jews (Deut.6:4) and of Christians (1 Cor.8:6). We can also be assured that Matthew (28:19) intended to make the ‘name’ of God central to the allegiance of the early Christian community and confession (cp. 1 Cor:12:4-6; 2 Cor.13:14; Eph.4:4-6; 2 Thes.2:13-14; 1 Pet.1:2; Rev.1:4-5). As for the Manuscript evidence and the implied ‘unreliability’ of the text, we can only say that Christ assures us of the Scriptures integrity (Mark13:31, Joh.14:26) but we can also see this passage utilised by the first Christian community after the Apostles (Tertullian (160-225 A.D.) Hippolytus (170-235 A.D.) Cyprian (200-258 A.D.) Thaumaturgus (213-270 A.D.) and even mentioned in the Didache in the first century). As for the clear Trinitarianism in the New Testament we find it firmly rooted in the central teaching of our Lord and Saviour Jesus Christ (Luk.24:49; Joh.14:1-11, 16, 23, 26; 15:26; 16:7; 20:28).
Can God have a God?
CIMI believes that Jesus cannot have a God but Christ made us Kings and Priests to occupy the throne of God (Rev.1:6, 3:21). Matt Slick writes so beautifully on the common misunderstanding that Jesus can have a God and says: “So when someone asks if Jesus has a God, there is a huge risk here of the fallacy of equivocation or confusing the quantitative sense with the qualitative sense. This is why it is important to understand biblical theology so that a proper answer can be given. Here it is: Yes, Jesus, who is the second person of the Trinity and divine by nature, worshipped God the Father as a good Jew who was under the law (Galatians 4:4). Remember, Jesus had humbled Himself and emptied Himself in the incarnation and was cooperating with the limitations of being a man while acting under Jewish law (Philippians 2:5-8). Also, Jesus is still a man (1 Tim. 2:5; Col. 2:9) and will be a man forever (1 Cor. 15:28; Heb. 6:20; 7:25). Therefore, it can be said that Jesus, the man, had someone He would call His God, and His was a reference to the Father. Since He will always be a man (as well as divine), He will always have someone He will call His God–but this is in reference to God the Father. That does not mean that Jesus does not share the same divine nature as God the Father since the Bible says that Jesus is also God made man (John 1:1, 14; Col. 2:9; Heb. 1:8).” We should also not miss what John is trying to communicate in that we are made a Kingdom and Priests WITH Christ (v/6) but Christ is the Divine Lord, the Alpha and Omega and the One who is coming on the clouds of heaven [YHWH] (v/7-8,13 + Isa.44:6, 48:12, Rev.22:7, Ezek.1:26-28, 2:1-10, 8:1-4, Dan.10:5-6).
Jesus vs. Jesus Christ.
CIMI demands that the separation between Jesus and Jesus Christ is essential to the understanding of their gospel, and that eternal life is found in knowing god the Father and the Lord Jesus Christ. Nevertheless, there is a clear difference between who god is and who Jesus Christ is.  As we have shown earlier, there is clearly a distinction between the person of Jesus Christ and the Father in Scripture. It is also clear that there are no distinction between the deity of the Father and the Son in Scripture! We need to notice that there is a difference of function (economy) in the Trinity, but not inferiority in nature between the Triune God (Rev. 1:17; 2:8, 2:26, Matt. 28:19; 2 Cor. 13:3-4; also Luke 1:35; 3:21-22 par.; Luke 4:1-12; John 4:10-25; 7:37-39; 7:14-16; 20:21-22; Acts 1:4-8; 2:33, 38-39; 5:3-4, 5:9, 5:30-32; 7:55-56; 10:36-38, 10:44-48; 11:15-18; 15:8-11; 20:38; 28:25-31; Rom. 1:1-4; 5:5-10; 8:2-4, 8:9-11, 8:14-17; 1 Cor. 6:11; 12:4-6, 12:11-12, 12:18; 2 Cor. 1:19-22; 3:6-8, 3:14-18; Gal. 3:8-14; 4:4-7; Eph. 1:3-17; 2:18, 2:21-22; 3:14-19; 4:4-6, 4:29-32; 5:18-20; Phil. 3:3; 1 Thess. 1:3-6; 2 Thess. 2:13-14; Tit. 3:4-6; Heb. 2:3-4; 9:14; 10:28-31; 1 Pet. 1:2; 1 John 3:21-24; 4:13-14; Jude 20-21; Rev. 2:18, 2:27-29.).
CIMI mentions that John 8 in the full extent of its context does not show the deity of Christ.  This passage shows that Christ was the lamb that takes away the sins of the World (v/24), Jesus shows His words are essential for eternal life (v/31-32), Christ was send by god but not God (v/42), tradition blinds men to see something other than the true Kingdom of God which is ONLY evident in CIMI as a Church (v/54-58). There is just so much that we can write on this passage but Theologian William Hendrickson put it rather bluntly: “The “I am”…expressed in both passages [in chapter 8 shows] that Jesus is God!” John comes to the reader from the context of John 8:24, 58 “Before Abraham was I am” and he is not letting go or changing his mind on the idea that Jesus is God. Leon Morris wrote: ‘I am’ must have the fullest significance it can bear. It is, as we have already had occasion to notice…in the style of deity.” (in a footnote on same page:). “Ego Eimi in LXX renders the Hebrew “ani hu” which is the way God speaks (cf. Deut. 32:39; Isa. 41:4, 43:10, 46:4, etc.). The Hebrew may carry a reference to the meaning of the divine name Yahweh (cf. Exod. 3:14). We should almost certainly understand John’s use of the term to reflect that in the LXX. It is the style of deity, and it points to the eternity of God according to the strictest understanding of the continuous nature of the present Eimi.
In John 8:58 Jesus identifies Himself as the “Existing One” (Ex 3:14, Isa 43:10) now He did not say “Ego Barcho” that he was just before Abraham but the Greek clearly use the present tense “Ego Eimi” which denotes an eternal quality IN himself because He has always existed. “I” (Ego) is A primary pronoun of the first person, “I” (only expressed when emphatic): – I, me and “Am” (Eimi) denotes “First person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when emphatic): – am, have been. Jesus is not talking about the eternal purpose of God but His own eternal nature! Albert Barnes Commentary says, “The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Psa_90:2, “From everlasting to everlasting thou art God.” Applied to God, it denotes continued existence without respect to time, so far as he is concerned.” Jesus here claims eternal existence with the absolute phrase used of God. The contrast between genesthai (entrance into existence of Abraham) and eimi (timeless being) is complete. See the same contrast between en in John 1:1 and egeneto in John 1:14. See the contrast also in Ps 90:2 between God (ei, art) and the mountains (genesthenai). See the same use of eimi in John 6:20; John 9:9; John 8:24, John 8:28; John 18:6 (Robertson Word Pictures) In fact that is the point of verse 24 of this chapter, Jesus said that if you do not believe “that I am” you will die in your sins. Unless CIMI preaches the full context of this passage, they will not only have a deficient Christology but also an equally deficient soteriology!
Fruit of the Kingdom.
CIMI demands that the Kingdom should be evident on earth and it is NOT evident right now. The Kingdom according to CIMI is to bring forth the ‘Christ species’ and make Sons that will rule the earth and unless this is accomplished, the Kingdom shall never reign. In fact, the Kingdom rule and reign of Christ is not to be confused with the amount of pain and suffering we see evident in the World today and we cannot measure the Kingdom of Christ with anything but the Glorious person and finishing work of Jesus Christ. CIMI also demands that they are the only proprietor of what the Kingdom of God should look like but clearly we have seen in Christ His Kingdom came and it will be victorious and without end! For CIMI to set themselves up as the ONLY rightly functional Kingdom evident only now [in day seven] is to over-esteem their own position and self-importance and to demean and belittle the sufficient work and worth of Jesus Christ and his Glorious Church! We cannot discount the numerous contributions the Church globally made in the midst of all the turmoil globally throughout time and history! Here are just a few examples of the Victorious Church as described by late Dr D. James Kennedy: “Jesus Christ, the greatest man who ever lived, has changed virtually every aspect of human life – and most people don’t know it. Despite its humble origins, the Church has made more changes on earth for the good than any other movement or force in history. To get an overview of some of the positive contributions Christianity has made through the centuries, here are a few highlights:
- Hospitals, which essentially began during the Middle Ages.
- Universities, which also began during the Middle Ages. In addition, most of the world’s greatest universities were started by Christians for Christian purposes.
- Literacy and education for the masses.
- Capitalism and free-enterprise.
- Representative government, particularly as it has been seen in the American experiment.
- The separation of political powers.
- Civil liberties.
- The abolition of slavery, both in antiquity and in more modern times.
- Modem science.
- The discovery of the New World by Columbus.
- The elevation of women.
- Benevolence and charity; the good Samaritan ethic.
- Higher standards of justice.
- The elevation of the common man.
- The condemnation of adultery, homosexuality, and other sexual perversions. This has helped to preserve the human race, and it has spared many from heartache.
- High regard for human life.
- The civilizing of many barbarian and primitive cultures.
- The codifying and setting to writing of many of the world’s languages.
- Greater development of art and music. The inspiration for the greatest works of art.
- The countless changed lives transformed from liabilities into assets to society because of the gospel.
- The eternal salvation of countless souls!
The last one mentioned the salvation of souls is the primary goal of the spread of Christianity. All the other benefits listed are basically just by-products of what Christianity has often brought when applied to daily living. When Jesus Christ took upon Himself the form of man, He imbued mankind with dignity and inherent value that had never been dreamed of before. Whatever Jesus touched or whatever He did transform that aspect of human life. Many people will read about the innumerable small incidents in the life of Christ while never dreaming that those casually mentioned “little” things were to transform the history of humankind.” 
As the true Church of Jesus Christ, we have the right to ask CIMI to account for their THEOLOGY and FECUNDITY as a Church in light of over 2000 years of Christian Orthodoxy and History.
PS Rudolph P. Boshoff
Westonaria, JHB, South Africa
 Mathys wrote: “Eerstens is dit baie belangrik dat jy sal verstaan dat daar ŉ duidelike onderskeid is tussen Jesus en Jesus Christus. As jy dit nie kan insien uit die Mattheus 1 geslagsregister nie, dan moet jy sê dat daar ŉ fout is met dit wat daar geskrywe staan. Vers 17 sê dat daar veertien geslagte is vanaf die Babiloniese ballingskap tot en met Christus. Wanneer ons dit tel dan is dit duidelik dat Jesus die dertiende geslag is, wat Christus (die veertiende geslag) genoem word. Daar is dus twee geslagte by Jesus; Jesus en Jesus Christus. Hy is dus die Alfa en Omega. Die Alfa van ŉ nuwe spesie nl. hemelse mense (1 Kor 15:48) en ook die Omega van die sondige Adam (2 Kor 5:14-15).
 HL Ellison. Pg.1061. Matthew: from the Zondervan Bible Commentary.
 TD Alexander. Pg.71. Discovering Jesus: Why four Gospels to portray one person.
 Jeconiah was only king for a short time, recorded as doing evil and was young, being only 18 when he took the crown (2 Chronicles 36:9). So, there is no reason to assume that Matthew included Jeconiah as a full generation (which is what Matthew is writing about). So, from David to the deportation (not including Jeconiah), there are 14 generations. So, Matthew was entirely accurate with his wording of each of the 14 generations. Using Matthew’s breakdown, David was listed twice, hence no contradiction, but careful wording on Matthew’s part. The purpose of a genealogy is to document the proof of ancestry from the origin of the line to the person under discussion. Every individual need not be included, but only those necessary to establish descending relationship. The author may legitimately abridge a genealogy to establish a point or to make it simpler. Matthew is correct in the factual material for his purpose, which is to document the ancestry of Jesus Christ, the Messiah, from Abraham. Source: https://answersingenesis.org/bible-timeline/genealogy/problems-with-basic-math/
 AL Williams, Pg. 16. Christian evidences for Jewish people.
 BD Ehrman, Pg.144-145. After the New Testament.
 D Marshal, Pg.23, The truth about Jesus and the lost Gospels.
 D Guthrie, JA Motyer, AM Stibbs, DJ Wiseman, Pg.1073. the New Bible Commentary revised.
 Mathys wrote: “ Xandré Strydom het nie gesê dat hy glo Jesus is die Seun van God nie. Hy het wel gesê dat hy glo Jesus Christus is die Seun van God. Nêrens in die Bybel word daar gepraat van God die Seun nie. Dis nie net ŉ stelling nie, dis ŉ feit. Seun van God staan daar wel, maar verseker nie God die Seun nie. Jesus Christus is die eerste mens wie se gees EEN geword het met GOD se Gees (1 Kor 6:17) (Matt 3:16). Jesus se geboorte was ŉ bonatuurlike geboorte. God het nie gemeenskap met Maria gehad nie. Dit is ook nie bekend dat sy bevrug was nie maar wel dat sy swanger was en dat God die Skepper, in haar sou skep. Net so bonatuurlik soos om ŉ man uit die grond te skep. Hierdie Jesus was wel, volgens profesie, Seun van God genoem, al het God self eers dié verklaring gemaak by die doopbad nadat Jesus Christus van BO gebore is toe die Gees op hom neerdaal en op hom bly. Die een wat van BO gebore is, uit die hemelse Jerusalem en die Saad van God, Hy is die Beeld van die onsienlike God. Daarom is dit ook eers wanneer jy weergebore – of dan nou van BO gebore word – wat jy kind van God en Sy Beeld is; omdat jy dan uit die Saad van God en die hemelse Jerusalem gebore is. Jesus was nooit Josef se seun nie, al het Josef hom groot gemaak. Sy oorsprong is vanuit God”.
 Mathys wrote: “Die Evangelie was nog nooit oor ŉ God wat mens geword het nie, dit was oor God wat die mens tot Godheid genereer. Mense wil God minder maak deur te sê dat Hy mens geword het, terwyl Hy als gedoen het om mens Godsoort te maak. Daar is geen Skrif wat sê dat God het soos mens geword nie, maar die Skrifte sê wel dat Hy mens in Sy Beeld en gelykenis gemaak het. Want as Jesus God self was wat mens geword het, vat dit die hart weg van die goeie nuus van die Evangelie van die Koninkryk, naamlik dat ons ook geroep is, soos Jesus, om hier op aarde as konings te heers en as beelddraers en as seuns van God om die Koninkryk hier op aarde te vestig. Xandré het nie gesê dat hy glo Jesus het ŉ tweede keer gekom nie, behalwe na die opstanding van Jesus Christus waarby Hy aan die Apostels en sekere andere verskyn het. Ons glo wel dat die tweede koms van Christus hier is, maar nie soos julle dink nie. In Johannes 12:24 sê Jesus Christus; as die koring korrel (met verwysing tot Homself as die Christus) nie in die grond val en sterf nie, bly dit alleen. Maar as dit sterf bring dit groot oes in. Die tweede koms van Christus is nie ŉ Saad(soos die eerste koms nie), dit is ŉ oes. Ons sê nie ons is Jesus gereïnkarneer nie! Ons is die oes van die Saad Christus wat in Dag 3 opgewek word.
 Mathys wrote: “God-drie-enig kom nie in die skrif voor nie, maar dit is ook nie die enigste rede hoekom ons nie in die teorie glo nie.
 T Chester Delighting in the Trinity Pg. 14-15.
 R Letham The Holy Trinity.
 Mathys wrote: “Die Koninkryk van God is God wat deur die Seuns heers op aarde met Sy siening, oordeel en opinie. Sy ware gewig. Soos in die hemel, so ook op die aarde. God kan slegs deur die Seuns heers (Heb 1).
 Mathys wrote: Die kruis van Jesus Christus is die neerlê van Adam met sy sondige bestaan en die opwek van Christus, ŉ nuwe skepping/skepsel.
 Mathys wrote: Ons glo dat ons die sowat 42 000 verskillende Christelike dinominasies (reg oor die wêreld) sal verlos van die mag van die bose en oor bring in die plan van God in, wat is om die aarde te vul met Sy heerlikheid en die kennis daarvan (Num 14:21 & Hab 2:14).
 Mathys wrote: Xandré Strydom is die aangestelde man van God wat die seisoen van God kom openbaar. Om by jou gedeelte uit te kom oor Koninkryk. Slegs ŉ Seun van God kan werklik die koninkryk openbaar en bou. In Lukas 17:21 sê Jesus Christus: “die Koninkryk is binne-in julle.” Koninkryk is die heerskappy van God. Jesus bid en sê: “laat u koninkryk kom; laat u wil geskied, soos in die hemel net so ook op die aarde.” Om die Koninkryk op aarde sigbaar te maak, moet God se wil op aarde geskied, net soos in die hemel. Dit kan slegs gebeur wanneer daar Seuns is met dieselfde siening, oordeel en opinie as God. Jou stelling dat Jesus, wat volgens jou God is, nou die aarde heers vanuit die hemel:
As dit waarheid was, wie sal dan hemel toe wou gaan? Ek meen; Hy kan dan nie eens die aarde ordentlik heers nie, as Hy dan nou die heerser van die aarde was. As hierdie wat ons tans hier op aarde beleef Sy Koninkryk is waaroor Hy heers, dan is Hy mos nie ŉ goeie Heerser of Koning nie, of hoe? Ek sien moord, verkragting, armoede, geweld, haat, storms, minderwaardigheid en allerhande dinge wat ek nie glo in die hemel is nie. Hierdie skepping sien met reikhalsende verlange uit na die openbaarmaking van die seuns van God (Rom 8:19). Die Seuns sal die heerskappy van God in die aarde sigbaar maak. Die Seuns sal die Koninkryk laat kom. Jy neem ook aan dat 1 Kor 15 van Jesus praat, maar ons weet dat die koring korrel in die grond geval en gesterf het en dat hy dus van die Seunskap praat – die oes – en nie die Saad nie.
 The coming of the Kingdom Pg.83.
 New Dictionary of Biblical Theology. Pg. 617
 Mathys wrote: Jesus Christus is ons ouer broer, die eerste van baie broers. (Rom 8:29, Heb 2:11 & Heb 2:17).
 The Zondervan Bible Commentary. Pg.1320.
 Mathys wrote: Ons glo dat die Heilige Gees is God self, nie ŉ deel van God nie. Johannes 4:24 sê Jesus Christus dat God is Gees. God is Heilig. So, God is Heilig en God is Gees…Heilige Gees.
 Mathys wrote: Hoe kan mens glo in ŉ God wat kan sterf? Hoe sê jy dat God ŉ mens geword het en toe gesterf het om weer op te staan om te bevestig dat Hy Koning is? Ek neem aan jy verwys na Fil 2:5-11. Vers 5 skop dit só mooi af: “Want hierdie gesindheid moet in julle wees wat ook in Christus Jesus was.” So wat ookal die skrywer nou gaan sê, daai gesindheid moet in jou wees. Vers 6: “Hy, wat in die gestalte van God was, het dit geen roof geag om aan God gelyk te wees nie”. Jy wat nou as nuwe skepsel in die gestalte van God is, moet dit nie roof ag om aan God gelyk te wees nie. Vers 7: “maar het Homself ontledig deur die gestalte van ‘n dienskneg aan te neem en aan die mense gelyk geword”. Hy was sonder sonde en het sonde geword, net soos die gestalte van die mens was. Paulus praat nie in die gedeelte van God wat ŉ mens geword het nie.
 Christian Theology .
 The Forgotten trinity. Pg.123-124.
 Mathys wrote: Johannes 1 verwys weereens ook nie na Jesus as die Woord nie, maar wel dat die Woord eerste in Hom vlees geword het. Woord is die Griekse woord ‘logos’, soos jy sekerlik weet, wat beteken “intent, reason, motive” en ook “speech and utterance”. Dit is nie Jesus nie, maar Jesus Christus was wel die eerste een in wie die Woord vlees geword het. M.a.w God se doel met die mens het eerste in Jesus Christus sigbaar geword, maar daarna ook in die Apostels, soos opgeteken in Joh 1:14.
 Mathys wrote: Jy wil uit Thomas se opmerking aflei dat Jesus God is, maar dan sal ons uit Jesus se opmerking oor Petrus in Matt 16:23 ook moet aflei dat Petrus die Satan is. Jesus Christus is net so gelyk aan God soos wat elke weergebore kind van God is. Dit is juis die gesprek in Johannes 10:33-36. Jesus maak nie net Homself gelyk met God nie, maar elkeen tot wie die Woord van God gekom het ook.
 Mathys wrote: God is EEN. Moet ek skrif gee? 1Kor 8:6 aov* tog is daar vir ons maar een God, die Vader uit wie alles is, en ons tot Hom, en een Here Jesus Christus deur wie alles is, en ons deur Hom. 1Ti 2:5 aov* Want daar is een God en een Middelaar tussen God en die mense, die mens Christus Jesus, Ek haal jou aan: “So het Jesus, die nuwe Koning van die aarde, ons ook geleer om nuwe bekeerlinge te doop “in die Naam van die Vader en die Seun en die Heilige Gees”. (Mat. 28:19)” Interessant dat daar nie eens een rekord is waar enigeen van Sy dissipels mense op die manier gedoop het nie. Dus het hulle nie Sy opdrag uitgevoer nie. Ek wil my nie uitlaat oor wat die rede mag wees nie, maar sommiges beweer dat daai woorde; “in die Naam van die Vader en die Seun en die Heilige Gees”, nie in die oorspronklike manuskripte is nie. Ek wil wel dit sê: Dit is een Naam. Ons praat nie van ŉ noemnaam nie, ons praat van ŉ familienaam. Ons praat van ŉ outoriteit, karakter. Sien Efe 3:14-15/aov* “Om hierdie rede buig ek my knieë voor die Vader van onse Here Jesus Christus, van wie elke geslag in die hemele en op die aarde sy naam ontvang”.
 Worship in the early Church. Pg31
 Hays 1997; N. T. Wright 1992.
 Maar bygesê: Jesus Christus het ons konings en priesters gemaak vir Sy God (Ope 1:6). Kan God ŉ God hê? Ons sit ook saam met hom op Sy troon en dit is dieselfde troon as die Vader se troon (Ope 3:21).
 Mathys wrote: Ons glo dat as jy nie die onderskeid tussen Jesus en Jesus Christus kan maak nie, sal jy nooit die Evangelie werklik verstaan nie. Ons glo ook dat die ewige lewe is om God die Vader te ken en die Here Jesus Christus. Daar is ŉ duidelike onderskeid tussen wie God is en wie Jesus Christus is.
 Mathys wrote: Ek gaan aan op Johannes 8 wat jy aanhaal:
Vers 24 – Daarom het Ek vir julle gesê julle sal in julle sondes sterwe, want as julle nie glo dat Ek is wat Ek is nie, sal julle in julle sondes sterwe. – Hy is die Lam wat die sondes van die wêreld wegneem Vers 31-32 – Toe sê Jesus vir die Jode wat in Hom glo: “As julle aan my woorde getrou bly, is julle waarlik my dissipels; en julle sal die waarheid ken, en die waarheid sal julle vry maak.” Vers 42 – Maar Jesus sê vir hulle: “As God julle Vader was, sou julle My liefhê, want Ek het van God af gekom, en hier is Ek nou. Ek het immers ook nie uit my eie gekom nie, maar Hy het My gestuur. – Baie duidelik dat God Hom gestuur het, Hy is nie uit Homself nie. Vers 54 – 58 – Maar Jesus antwoord: “As Ek Myself verheerlik, beteken my heerlikheid niks. Dit is my Vader wat My verheerlik. Julle sê: ‘Hy is ons God,’ en tog ken julle Hom nie. Maar Ek ken Hom. As Ek sê Ek ken Hom nie, sal Ek net soos julle ‘n leuenaar wees. Maar Ek ken Hom, en Ek neem sy woorde ter harte. – duidelike onderskeid dat Jesus nie God is nie. Abraham, julle voorvader, het hom daaroor verheug dat hy die dag van my koms sou sien, en hy het dit gesien en was bly.” – die belofte (in jou saad) Die Jode sê toe vir Hom: “Jy is nog nie eens vyftig jaar oud nie, en het jy vir Abraham gesien?” Jesus het hulle geantwoord: “Dít verseker Ek julle: Voordat Abraham gebore is, was Ek al wat Ek is.” – Die belofte Dit is baie duidelik dat oorleweringe en tradisies die mens blind maak om te glo wat hulle hoor. Laat almal se werk dan aan die lig kom in hierdie dag. Die vuur sal almal se werk toets. Kom kyk na hoe ons koninkryk bou. Kom kyk na die vrug in ons mense se lewens.
 Mathys wrote: Waar is die vrug van die koninkryk? Twee duisend jaar na die kruis en daar is nie vrug nie. Ons doen als in die aangesig van Jesus Christus. Ons bou die koninkryk van God. Maak seker jou oordeel is reg, dat jy nie dalk teen die aangestelde gesag van God praat en so, teen God Homself nie.
 Mathys Kotzé Leermeester van Christ in Me International Mathys Kotzé – October 16, 2016 at 02:13in the comments section: https://nuwewyn.wordpress.com/2016/06/11/gesprek-oor-die-leringe-van-christ-in-me-international/
 What if Jesus had never been born. Pg.3.