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Part of the series Mirianism
‘Idtā d-Madniiḥā d-Miryin
1 Foundations of Faith
2 God
3 Sacraments
4 Monasticism
5 Holidays
6 Cosmology
7 Eschatology
8 Soteriology
9 Important Titles
10 Apostolic Succession
11 Sacred sites
* Discussion on Mirianism

In Mirianism, God (Mirian Syriac: ’Alaha) is described, as in other Christian traditions, as the omnipresent, transcendent yet immanent, uncreated, eternal force that is the source and sustainer of all that is.

There are twelve basic attributes of God in the Mirian doctrine:

1) God is One (Deuteronomy 6:4; Mark 12:29)

2) God is Omniscient (Psalm 139:1-4; Proverbs 15:3; Job 21:22)

3) God is Omnibenevolent (Psalm 18:30; 2 Corinthians 13:11-14; 2 Peter 3:9; 1 John 4:8)

4) God is Omnipotent (Jeremiah 32:27; Matthew 19:26; Revelation 19:6)

5) God is Omnipresent (Psalm 139:8)

6) God is Originator (Genesis 1)

7) God is Eternal (Isaiah 57:15; Romans 1:20)

8) God is Holy (Isaiah 6:3; Revelation 4:8)

9) God is Infinite (1 Kings 8:27)

10) God is Just (Romans 2:2-4)

11) God is Love (1 John 4:8)

12) God is Providential (Romans 8:28)

Theology (’Owalpan d’Alaha)

"Hear, O Israel: The LORD our God, the LORD is one."
Moses , Deuteronomy 6:4ESV

The Mirian Church of the East is Homoian (derived from the Greek "homoios", meaning "similar"; Syriac: dimyā) in that it accepts the definition given at the second Council of Ephesus (449 AD) of how the divine and human relate in the person of Jesus Christ (Yešuwa‘ Mišyaḥ), but without reference to an ontological "essence" (Greek: ousia; Syriac: qnuwmu) of the Son of God (Bar d-’Alaha). Rather, he is like (homoi or damyay) God the Father (’Abbā’) in quality, but not identical to Him in essence (Greek: homoousia) or nature (Greek: physis; Syriac: kyēnā) as in Trinitarianism.

There is, however, a concept of duality within God: the Father (or God's whole being), which is the masculine aspect, and the Holy Spirit, which is the feminine aspect. Depending on the context, the Father and the Holy Spirit are the same person, but relate to creation in different ways. The Father is God's whole being, while the Spirit is the Father in imminence and omnipresence as He relates to creation, but they are not different "persons" within the Godhead.

The Mirian concept of the trinity differs from the orthodox understanding in that the Son of God is not believed to be God in identity. Rather, the Son (the Perfected Adam) has a similar qualities, but a different nature (physis) from both the Father and the Holy Spirit (Ruwaḥ d-Quwdiša). The Son of God (i.e. Mašyaḥ) is the blue print of humanity as a whole, made in the likeness of God, who reverses the fall of Adam and Eve. In essence, the union of the two substances of flesh and Spirit in Christ is centered on true love for God and Humanity; this is the revelation that was given to Reverend Sun Myung Moon of the Unification Church, and which the Mirian Church accepts.

God the Father (’Abbā’)

God the Father is the source from which everything derives. "Nothing is alien from the original source from which it derives its own properties," for everything on earth is the Lord's (Psalm 24:1-2 and Psalm 89:11; recalling Leviticus 25:23). The Father is also the nurturer of all creation and sustainer of all things. He is the only true God (John 17:3) from which everything depends on for its existence.

The Son of God (Bar d’Alaha)

See also: Mirian Views of Jesus

The Son of God is the manifestation of perfection of man in its fullness. Most Christian denominations teach that the immaterial God took flesh in the form of Yešuwa‘ Mišyaḥ, the Christ. According to Mirian theology, however, the Son is the image of God, and the exact representation of God the Father's person (Hebrews 1:3), but not God Himself. During the time of his life on Earth, Yešuwa‘ claimed that he alone knew his God and Father fully, and that he had a special relationship with Him.

"All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him." (Matthew 11:27NIV)
"For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed. For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him... By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me." (John 5:20-23,30NIV)

The Holy Spirit (Ruwaḥ d-Qudiša)

The Holy Spirit, or the Spirit of God (Ruwaḥ d-’Alaha), is that which instructs us about the Mišyaḥ, and gives us gifts that we can use to spread the message of the Mišyaḥ, including gifts of ministry, teaching, giving, leadership, and mercy. The Spirit proceeds from the Father through the Son of God, and is the feminine aspect of the one God. In most contexts, the Holy Spirit is not a separate "person" within God, but an impersonal force that gives wisdom and rebirth to children of God through baptism. It is, therefore, likened to a womb (a feminine aspect) which enables God to parent spiritual children through Mašyaḥ. However, in other contexts, the Holy Spirit identifies with Yešuwa‘ Mišyaḥ himself, as in Romans 8:9, 1 Corinthians 15:45, 2 Corinthians 3:17, and Galatians 4:6.

The Spirit of God is also believed to be the creative action of God that hovers over the waters in Genesis 1:2, in addition to it being the Wisdom (ḥekmah) of God.

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