The Evangelical Evolution of Jesus

The personality of Jesus (peace be upon him) underwent a substantial deal of alteration way before the ecumenical surgery known to many. The earliest inception of that modification is to be surprisingly found within the pages of the Christian Bible itself, as Jesus  (peace be upon him)  started off in the first book of Mark as a mere mortal, a man, a prophet, and ended up in last book of John acquiring many additional attributes such as the sonship to God, lordship instead of teachership, and the obliteration of Jesus’s humanity in favor of subliminal divinization.

The next table contains different verses from the four gospels that reveal the horrendous forgery of the identity of Jesus way beyond misquotation and interpolation. The positions of differences are bolded and underlined

	Mark   (c 70).	Matthew  End of first century	Luke  early 60s	John  c. AD 90
Sonship to God	8:29 But what about you?" he asked. "Who do you say I am?" Peter answered, "You are the Christ.	16:15-16 But what about you?" he asked. "Who do you say I am?"16Simon Peter answered, "You are the Christ, the Son of the living God."
	3:35 Whoever does God's will is my brother and sister and mother	12:50 For whoever does the will of my Father in heaven is my brother and sister and mother."
Lordship instead of teachership	9:5 Peter said to Jesus, "Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah."	17:4 Peter said to Jesus, "Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah."
	4:38 Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, "Teacher, don't you care if we drown?"	8:25 The disciples went and woke him, saying, "Lord, save us! We're going to drown!"
	10:18 "Why do you call me good?" Jesus answered. "No one is good—except God alone.	19:17 "Why do you ask me about what is good?" Jesus replied. "There is only One who is good. If you want to enter life, obey the commandments."
Too great to be baptized by John	1:9 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.	3:13-15  Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
Adding attributes to Jesus such as Lamb of God, and the one who takes the sins of the world	John on Jesus 1:7-8 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.		John on Jesus John 1:15-35  John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ. 18 No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him.   29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Events added after crucifixion.	15:37-41 37 And Jesus cried with a loud voice, and gave up the ghost. 38 And the veil of the temple was rent in twain from the top to the bottom. 39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. 40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.	27:50-56 50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
The account of the conversation between one of the crucified thieves and Jesus Christ is identical in the gospels of Mark and Matthew, but in the gospel of Luke the conversation has a sentimental addendum  embedding the lordship of Jesus.	15:29-32  . 29 And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, 30 Save thyself, and come down from the cross. 31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.	27:39-44 39 And they that passed by reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44 The thieves also, which were crucified with him, cast the same in his teeth	23:40-43  40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. 43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
Effacing the human ignorance of Jesus by removing the account of not knowing who touched him.	5:28-34 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayestthou, Who touched me? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.	9:20-22 20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole.

A Need for Creed

The function of law is to regulate human conduct within any society in order to maintain a certain set of values and beliefs. Therefore, every legal system is based on a set of beliefs which it protects and derives its authority from. But if every law requires an inspiring belief system, would not every dogma entail a legal system to protect it? The logical answer is yes, but it was not apparently so for the founders of Christianity, who introduced a belief system that does not contain a self sustaining legal doctrine for some unknown reasons. 


The obituary of the Law of Moses, and therefore the New Testament’s relevance to public affairs, is majorly the work of Paul of Tarsus, the author of 13 books of the 27 books of the New Testament, and the apostle to whom half of the Book of Acts is dedicated. Paul’s de-activation of the comprehensive Halakhaic code took three insidious forms; the first is by nullifying the relationship between deeds and salvation, which lead to the duality of the metaphysical and physical realms, and denied the influential reciprocity between the body and the mind. The second was the obsoleteness of the autonomic political structure of the Jewish nation, which unified all forms of life in a fostering monotheistic set up. The third axis of the Paulian take over was the resilient superseding of revelation and the celebration of interpolation and sinister hermenutics. Paul said, "That which I speak, I speak it not after the Lord", and by that statement 20 centuries of Christology were tainted by vicious hierarchy and scriptural irrelevance.
 

Paul selectively focused on the deterministic aspect of Abrahamic theology excluding the indispensible personal role in salvation. In an example of how Paul contravened the teachings of Jesus, he says, “they are justified by his grace as a gift, through the redemption which is in Christ Jesus”, and “For we hold that a man is justified by faith apart from works of law.” Later on in the same chapter he philosophizes one of his novelties as he says, “Since, therefore, we are now justified by his blood, much more shall we be saved by him from the wrath of God.” On the couldn't be further other hand, Jesus focuses on the role of one’s own deeds in justification as mentioned in the Gospel of Matthew, “For by your words you will be justified, and by your words you will be condemned” .Many Christians would be flabbergasted by the aforementioned quotes which corroborates the validity of the Jewish law regardless of demented hermeneutics and interpolations . However many would not be able to admit that the adventitious intervention by Saul, the former persecutor of Christians, narrowed down Christian morality to a mixture of ambivalent humanist ethics, political totalitarianism and ritual mysticism.


The detachment of deeds from salvation meant the irrelevance of non ritualistic actions to morality, and subsequently, facing the political false dilemma of choosing between brutal theocracy, and diabolic secularism. Not even a balanced dilemma as Paul has increased the bids on the second choice by preaching his followers to respect the political and economic systems under which they lived, and he also told them to pray for those who ruled over them in 1 Timothy 2:2. A theory that will lead to an inevitable secular Politiconomic alliance with the church.

Among myriads of his adverse messages to what Jesus had preached regarding the necessity of the law, Paul had brought the Jewish canon to an end by depicting the law as a curse, then transmitting this very curse to the slewed son of God in a clean disposal of the divine boo-boo. In Galatians 3:13, Paul fascinates his readers by the technical glitch resulting from God’s feeble mindedness which required a public sui/deicidal apology as he says, “Christ redeemed us from the curse of the law, having become a curse for us”. At this point the suspicious, lopsided, Paulian understanding culminates to make a room for all sorts of non monotheistic life shaping laws to refill the void, holy schema as it is announced In Rom.10, “For Christ is the end of the law, that everyone who has faith may be justified.". However, Jesus said verbatim, “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them. He also says, “For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.”




Another theological perplexity of a seismic secular impact is the conflicting attitudes the Bible demonstrates towards the "Seclourum". Thanks to the infallible Paul, the freedom fighting followers of Jesus are told by Paul to love the world and nurture their political torpidity. Two passages of the gospel of John reveal this intrinsic contradiction. On the one hand,  John writes, “For God so loved the world [kosmon in Greek] that he gave his one and only Son”. But on the radical contrary, he quotes Jesus warning his followers saying, "Do not love the world [kosmon] or anything in the world. If anyone loves the world, the love of the Father is not in Him". But who cares, according to the founders of Christianity Jesus was so mystical and indecipherably ambiguous, unlike the plain language he preached in.
From a conspiratorial point of view, Robert Eisenman, the renowned Bible scholar, perceives Pauline Christianity as a method of containing a rebellious sect among radical Jews and making it appealing to Roman leadership. The American New Testament scholar, Bart D.Ehrman traces the political model of Rome upon which Pauline Christianity was based and made use of the administrative skills which Rome had possessed. The Roman organizational system of a single bishop for each town was, on this theory, the means by which it gained its hegemony.

The blustering resonance of secularism was firstly incepted in Christology as a rift between the political and liturgical realms, which later morphed into a complete schism between the social and religious spheres. The corrosive secularization of the message of Jesus is a loud reverberation of the intrinsic dissonance between faith and legal discipline in the New Testament. Paul of Tarsus is by and large the most important figure in Christianity before Jesus Christ himself, as his teachings managed to place those of Jesus in desuetude and gradual recession of relevance to life. A life that is riven by materialism and apostasy more than ever.

Till Premarital Sex Do Us Apart

Like eating desserts before meals delays gastric emptying which causes the eater to feel fuller quicker, premarital sex can have the same subversive effect on relationship durability. The concurrence of staggering divorce rates and liberal attitudes towards prenuptial sex can attach it to endangering the soundness of consanguinity in society. Economical, technological, and cultural factors contributed to the rise of the phenomena, a rise that is more likely to increase both horizontally and vertically. With the support it receives from popular culture, premarital sex is gaining more popularity, and attempts of portraying it negatively are deemed obsolete and feebleminded by large sectors of modern societies.

From a natural take on the matter, all natural processes abide by an orderly fashion, where stages and phases of existence are sequenced harmoniously, fulfilling their purpose in a greater image. Stars, planets and all entities on Earth go through birth, a peak point of growth, and an eventual demise which connects with another new event relationally. Applying these rules of nature on the stages of coupling would give us a set of procedures that construct a contextual conception for sexual intercourse, such as the development of a mutual understanding of life and partnership which can provide a purpose for a long lasting union. Curtailing these steps and placing premature sex as a predecessor to them is invariably devastating as it widens the gap between the physical attachment and the spiritual compatibility. The absence of such a synchronousness of bodily and mental faculties can lead to the obliteration of a quintessential hallmark of the human identity. Such a demoted approach to sex challenges the longevity of relationships and threatens the coherence of society through the decimation of its primary unit, the family.

The advent of intelligent solutions to decrease the aftereffects of copulation, played a major role in bringing nonchalance to those who feared the premarital experience. The invention of the condom and other contraceptives has helped much in mitigating the undesired repercussions of intercourse. Pregnancy and sexually transmitted diseases are not the only hazards of sex, as maintaining virginity till marriage is also an issue of  high significance in some cultures. Artificial hymen is a recent commercial product  available in Middle Eastern markets, substituting the several decades old surgeries which provide a temporary re-acquisition of virginity.

For many, premarital sex comes as a part of social deconstructionism culture which dictates the fragmentation of relationships in order to avoid full-scale failures, an apprehension which is fostered by previous disappointments. An example of these disappointments is taking part of a dysfunctional conjugal partnership either as a partner or a member of a dysfunctional family. Suffering from chronic social hardships resulting from prolonged, impaired relationship stigmatizes this kind of union in the minds of those witnessed constant domestic dispute and the negative repercussions which follow. The dismantlement of the components of human partnership provides a practical and successful solution of avoiding what is thought of as the arbitrary burden of serious commitment. This way, premarital sex becomes a way of stretching the margin of benefits of relationships while minimizing the level of risk to the lowest point possible in the eyes of many.

Since the downfall of the Bible as a manifesto of moral values in the West, and the subsequent unfinished age of European imperialism, modernization postulated European traditions at the expense of regional traditionalism. The Euro-American political dogmas have directly and indirectly endorsed the rights of individuals of leading free lives in order to serve free market trends. A liberated competitive sex world of supply and demand would be an incentive for individuals to condone the liberalization of economy. The financial capacity of individuals can no longer match a strict ethical code that can allow sex in the context of matrimony solely. The expenses of marriage can be possessed only by individuals of an age that postdates that of possessing sexual needs by at least 15 years, a time gap can only increase the figures of those interested in premarital sexual experiences.

Although the most conservative among cultures accommodate higher divorce rates than average, premarital sex is far from being in complementary distribution with divorce in more liberal places. In moderately conservative countries such as Azerbaijan, Mexico, and Magnolia, crude divorce rates are 0.83, 0.62, and 0.35 respectively. These rates are the lowest in comparison with more either liberal or conservative countries. In the U.S, Russia, and the European Union the rates are 3.4, 4.4, and 2.0 respectively, while in ultra conservative places like the Bible Belt, Iran, and Saudi Arabia, divorce rates are about 20% higher than those of less, but still conservative regions. One explanation of this unexpected representation of divorce is that in ultra conservative places, divorce is more common because marriage is more common. The conspicuous conclusion is that even if divorce rates are high in the most conservative environments, liberal societies still have double the crude rates with a smaller number of marriages. By taking into consideration the subjective and objective influence of divorce on generations to come, the rates can only lean towards accretion.

Entertainment media majorly target the age group of  13-27, which is flanked by puberty and considering marriage on both ends. Youngsters spending most of their leisure time in exposure to pop culture, find advocacy for premarital sex through the liberal attitudes of the protagonists of such acts. Contemporary arts of commercial appeal vastly downplay religion and celibacy within the direct and subliminal messages they convey to viewers. A globalized mainstream culture charged with individualism and celebration of selfdom, bolsters the preference of remaining unattached to any form of institutionalized association. The degeneracy of the quality of education broadens the influence of entertaining materials that accentuates hedonism, and debases the choice of chastity by conservative sectors of society.

Family, the cardinal structural unit of society faces serious impedance by the rampancy of premarital sex. Advancements in contraception technology cemented the tendencies towards sex out of wedlock. For many, premarital sex is a form of escapism from negative presentiments concerning marriage. Anachronism of sexual chronology in mainstream culture leads to indifferent attitudes towards sex among youngsters. Media plays a far-reaching role in setting premarital sex as a standardized behavioral norm. The rise of  prenuptial sex accompanies staggering rates of divorce, a phenomena that has irreversible impairing effects on society.  

The Faith of Bathe

There are Glad tidings for those looking for a common denominator in Islam, Christianity, and Judaism, but this time it is neither in theology nor in jurisprudence, it is simply in water. The practice of washing (Ablution), either for the whole body or certain parts of it, has a pervasive presence in the lives of Jews, Muslims, and Christians. The Biblical and Koranic similarities between the concepts and methods of washing can be surprising to many 
  
The astonishing similarity in ablution is mainly between Judaism and Islam. Adherents of both religions are commanded to wash their bodies before approaching prayer, and it is a prerequisite for Jews to do it before entering holy places. The two religions refer to the purification of body using water by the same name (Tahara). In both religions there are 2 types of wash, one which involves full body immersion and the second is for certain body parts. The full immersion is usually headlining a new beginning or a marking point, as the first full body wash is for the new born and the very last is for the deceased before burial. The other types of full immersion wash are post child delivery for women, post menstruation, proselytizing, and after sex for men and women alike. 

The minor ritual washing named Wudu; which Muslims perform before prayer, requires a 3 times wash of the forearm, face, head, and feet. Jews also wash their hands for the same number of times after visiting the toilet. The staggering similarity appears the Gospel of Mark which shows how the Pharisees carried the practice of ablution to great excess in their ceremonial preparations.The exact word that is used in the Greek New Testament refers to the arm from the elbow to the tips of the fingers, exactly how Muslims wash according to Quran 5:6 " O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles." The Old Testament also states how ablution should precede performing ritualistic prayers, and more specifically the wash of hands and feet. In Exodus 30:21 the bible reads, " So they shall wash their hands and their feet, so that they will not die; and it shall be a perpetual statute for them, for Aaron and his descendants throughout their generations,” and in Samuel 12:20 it is a prerequisite to enter the house of God to pray, "Then David got up from the ground. After he had washed, put on lotions and changed his clothes, he went into the house of the LORD and worshiped. Then he went to his own house, and at his request they served him food, and he ate."


Although ablution is less frequently performed in Christianity compared with Judaism and Islam, water is a major motif in the Christian faith through baptism. Like the Old testament and Quran dictates the full immersion of body after conversion and birth, Christianity holds the two ideas but in a rather fused manner due to the theological conceptions of the residence of the Holy Spirit in believers. The biblical figure which introduced baptism is John the Baptist, a man recognized as a prophet by Muslims and Mandaeans who recognize a number of Qur'anic and Biblical figures to be prophets of which the very last is John the Baptist. Mandaeans are more commonly known as the Subba and the term Subba is derived from the Aramaic root related to baptism, and they build their house of worship, manda beside a river in order to perform masbattah (baptism) as water is an essential element in the Mandaeic faith. Modern mandas sometimes have a bath inside a building like Jewish Mikveh inside synagogues.

The second account of ablution in Christianity is the wash of feet performed by Jesus on his last meeting with his disciples and his last famous prayer. When Jesus insisted on washing Simon Peter's feet, Simon asked why just the feet and not the head and the hands too . Jesus replied saying, “Those who have had a bath need only to wash their feet; their whole body is clean." This way Jesus showed a distinction of two types of wash, a major full immersion one, and another minor one for certain body parts. 

The ritualistic features of belief systems has a great effect of drawing their adherents apart. The similarity in the essence of these rituals can explain a lot about the course of revelation from God to humanity and why things look the way they are. The major headlining ideas of a belief system is usually cognitively walled and secured by ritualistic familiarity and the sanctification of these rituals would be mistaken for reverence for the off the beaten tracks, theological questions.

Papa don't preach.

Coming soon.

I feel there is something.

Do faith demographics show the real condition of belief in Europe ?. That was my response after reading the most recent poll concerning atheism and agnosticism in Europe, as the figures of Believers, Atheists, and Agnostics did not meet my expectations after living for two years in the continent. My expectations regarding this matter are based on the accumulated responses to my straightforward question "Do you believe in God ?". The response I am likely to receive from 90 % of those I met in major cities is one of two answers, with no third outside Churches and retirement homes. It is either "No,but i'm baptized", or "Yes, but not really". Both answers mellow down after a series of follow up questions. The answer that you I overwhelmingly reach eventually is " I don't know, but I feel there is something ", with an adamant refusal to assign a name, attributions, or any form of definition to that thing felt. That does not impugn the figures of registered members of various congregations, but the question is, Does the impression resulting from these statistics depict the reality of spirituality in the old continent ? Should not Agnosticism receive more attention and study as a Tsunami cultural phenomena ?

According to a 2005 Euro-stat Euro-barometer poll, 52% of EU citizens said that "they believe there is a God", whereas 27% stated that "they believe there is a kind of spirit or life force" and 18% that "they do not believe there is a spirit, God, nor life force". The percentages varied widely from one country to another, with Turkey, Romania, Greece, and Cyprus on the top of the list of faith with 90% of population believing in God compared with almost half the percentage in Hungary 44%, Germany 47%, and even less in Sweden, Czech Republic and Estonia with percentages below 20 %.

The reason why these statistics are not reflecting a true image of the spiritual status of the continent is that these numbers do not represent the state of effective religiosity in European societies. The population of people above 70 and below 20 is included, while the real figures should be mirroring only the age group between 20 and 50. These three decades are the decades in which one's contribution to society is actualized in a substantial degree of relevance and individuality, unlike the preceding and following decades when institutionalized prompting influence overpowers any form of effective participation or self realization.

In most of the patron saint states mentioned in the statistics (those of higher than 50% believing populations), the mainstream Dynamic cultural conglomerations such as Government , Media, higher education, and the art industry are utterly atheistic and anti religious. The other Static institutions such as preparatory education, Church, and organizations of political dissidence have substantial Christian elements in their rhetoric. What is meant by Dynamic is the institutions and individuals that shape the influential tone of the public. The Static institutions are the ones that is at the flanks of culture manufacturing of society, lacking any essential political weight or influence.

Statistics should be more narrowed down to the scope of effective cultural representation and not to include what counter/obsolete cultures stand for. These statistics depict a misleading impression due to the high believing and Atheist rates in comparison with Agnostic ones. Agnosticism should be more present in future statistics as it is the most prevalent belief within the religious texture of Europe.

Atheism and rebellion

Dissension and defiance have always supported man to stand out and fulfill his sense of individualism. Mankind was always smitten by the heroism of going against the grain of any form of authority hovering over their heads. People rebelled against all figures of supervision, starting with their micro communities, their monarchs in the age of empires, their societies in the age of democracy, and eventually God in the age of humanism.

Rebellion is an intrinsic feature of man. One way or another, a man is constantly rebelling against something in order to survive and remain. He rebels against death and life; satiation and hunger; loneliness and company, sifting through opposite values in his search for self realization and actualization. That state of constant rebellion points to constant and arbitrary servitude, and Atheism is simply a false declaration of independence of man, and a hasty announcement of victory over visible strains and shackles, undermining the invisible

In our time of world peace and universal morality, there are no more threats to man on earth, as relativity got absolutized, and all bad died taking good down to the grave with it to the same grave. The only enemy left is the idea of absolute itself, as evil must be attributed to something, somehow. Absolutism concludes control and dominion, a notion that people usually find abhorring and repelling, because they can neither control nor dominate anything but themselves anymore. The question to remain unresolved is simple, Why to be controlled if they cannot control?

The maximum control over one thing equals the total loss of it over another. By this age's merits of man, man is totally deprived from all forms of external authority under the demonic banners of freedom of speech, world peace, tolerance, and human rights. The new man is totally detached from the world he lives in, and there is no point of accepting a biding understanding of his surroundings. The very same that happened by the end of the age of empires and the segregation of peoples on the basis of color and language. People had no extended sense of authority that goes beyond their borders, and the chain reaction of independence never stopped since.

The more time passes, the narrower individual authority gets. This devolution culminates to the delusive point of controlling one's affairs apart from all extraneous elements, then continues till man loses the control over his whole self in order to maintain the top performance of some of its facets. The dialect of authority would grow out of proportion till authority ends up as a synonym for slavery to maintain the obsession with control over smaller and smaller notions . The abdication man makes of his cosmic responsibilities for the sake of better life conditions can lead only to the assassination of faith in God, due to the impossibility of bearing its vocation and duty.

It began in Hungary

Among all the mental projections which the word “Hungary” is likely to trigger, non would depict the country as a dogma pioneer. One of the most obscure facts about Hungary is that it had an unprecedented finger print on the evolution of Christology. A purely Hungarian idea possessed an influence that was carried beyond the borders of its birth place, sculpting minds and souls of many around the globe.

Over four hundred years ago, a Hungarian man raised questions that had not remained as inquiries for long. David Ferenc, the former Calvinist, elected bishop of the Hungarian churches of Transylvania institutionalized heresy against the triune God. By pointing out the complete absence of biblical reference to the Trinity, a dismantlement of the components of the Christian God followed. Jesus Christ was to be thought of as a prophet, a teacher, but not in any shape or form a divine being.

Many continental theologians at the time carried out the same mission of revising Trinitarian beliefs. Following the Reformation movement in the sixteenth century, Michael Servetus in Spain challenged the trinity in 3 different books, refuting the eternity of Jesus Christ and solely associating this attribute to Father Facet of the Christian God. Servetus not only questioned the soundness of the trinity but also argued that mainstream Christology is a form of tri-deism. After being accused of heresy by Calvinists, Servetus was tried and burned on a stake in Geneva. Around the same time, an Italian theologian called Faustus Sozzini followed the footsteps of his uncle Lelio Sozzini in arguing that Jesus’s existence was not before his conception by Mother Mary. Faustus was the main theologian of a protestant church called the Polish brethren which held anti-Trinitarian beliefs.

Although all the aforementioned accounts of emerging Unitarianism had a notable impact, none of them could instill an institutionalized foundation that would help maintaining the debate over trinity in Christendom. Only David Ferenc had the inquisition-free atmosphere that allowed him to receive recognition for the first Unitarian Church. Under the reign of John II Sigismund Zápolya, Ferenc was allowed to retain and change his former episcopate from Calvinists to Nontrinitarians, and for the first time, Kolozsvár was evacuated from all its inhabitants except for the congregation of Ferenc’s church.

The revolutionized understanding of divinity which the Unitarian church presents reverberated in the relationship between faith and science. By debunking the claims of divinity of man, relativity was endorsed automatically, vaporizing the fabricated dissonance between faith and science. The church believes in a cooperative relationship between science and religion as one of its main declared doctrines, a thing that can explain the high relatively high number of Nobel Prize winners (11 winners) among its followers (around 300,000). Many people would not imagine that Charles Darwin was Unitarian.


Although Unitarianism had not garnered large numbers of followers, many of its followers have had a distinctive influence where they lived. 4 United States presidents were Unitarians: John Adams, John Quincy Adams, Millard Fillmore, and William Howard Taft. Also Charles dickens and Ralph Waldo Emerson adhered to the same belief.

Unitarianism is a hallmark of the human story of faith, the defeat of traditionalism, and the success of the critical mind. The exceptional approach it provides booked it a seat among the World’s major philosophies, placing Hungary in the list of lands where the search for truth took place.