Refutation of the Divinity of Christ — Page 24
24 and blatantly wrong. Neither the Muslims nor the Christians believe Mary to be the wife of God; indeed, no intelligent per- son would consider such a thing to be permissible and, thus, the literal meaning of son of Allah and its universally accepted mean- ing would not be intended. On the contrary, the meaning of this expression the son of Allah would be something else and beyond the universally accepted literal meaning. Mark 15:39 records that Christ was the Son of Allah, and in place of this verse, Luke 23:47 records that Christ was eminent and virtuous and righteous; that is to say, instead of ‘Son of Allah’, calls him eminent. Thus, I claim that wherever Christ referred to himself as the son of Allah, there he meant it in the sense of emi- nence and not in the sense of the embodiment of God. What argument exists on account of which we are obliged to concede that by ‘Christ, the son of Allah’ is meant the embod- iment of God? Quite the contrary, what does the phrase son of Allah have to do with righteousness and Divinity? It is not even necessary to apply the meaning of an ordinary believer for the rea- son that even evil-doers are the sons of God, Isaiah—30:1. In short, it is not proven that Christ was the embodiment of God through the phrase son of Allah. For further clarification, I advise pondering over these following verses: ▣ Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God… Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him—(1 John 3:1–2)