According to their "Statement of Faith", Word of Life adheres to the teachings of biblical inerrancy, scriptural authority, the Deity of Christ, the bodily Resurrection of Christ, the triunity of God, the total depravity of man, and salvation by grace through faith alone. Word of Life also adheres largely with dispensational theology.
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The sanctuary is a gently curved five-flanks closure to which adjoin two aisle sacristies. The main face of the building attaches a tower and is divided to four pilasters. On the top is a massive cross. In the middle of its frontal face is the main portal „DEO UNI ET TRINO” which means „To triunity God”.
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The most prominent ancient Triple Goddess was Diana, who was equated with the Greek Hecate. According to Robert Graves, who popularized the concept of in the 20th century (see below), Hecate was the "original" triple moon goddess. Diana and Hecate were both represented in triple form from the early days of their worship, and Diana in particular came to be viewed as a triunity of three goddesses in one, which were viewed as distinct aspects of a single divine being: "Diana as huntress, Diana as the moon, Diana of the underworld."Green, C.M.C. (2007).
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The Triple Goddess is a deity or deity archetype revered in many Neopagan religious and spiritual traditions. In common Neopagan usage, the Triple Goddess is viewed as a triunity of three distinct aspects or figures united in one being. These three figures are often described as the Maiden, the Mother, and the Crone, each of which symbolizes both a separate stage in the female life cycle and a phase of the Moon, and often rules one of the realms of heavens, earth, and underworld. In various forms of Wicca, her masculine consort is the Horned God.
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For Julian, Helios was a triunity: The One, which governs the highest realm containing Plato's Forms, or intelligible gods; Helios-Mithras, the supreme god of the Intellectual realm; and the Sun, the physical manifestation of Helios in the Encosmic, or visible realm. Because the primary location of Helios in this scheme was the "middle" realm, Julian considered him to be a mediator and unifier not just of the three realms of being, but of all things (which was a concept likely imported from Mithraism, and also may have been influenced by the Christian idea of the Logos).Wright, Wilmer Cave. 1913. The works of Emperor Julian, volume 1.
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Torrance's scientific theology could be especially helpful today in the debate over whether election constitutes God's triunity or whether the triune God eternally elects us without exhausting his being in his actions for us as Creator, Reconciler and Redeemer. Torrance's thinking, following Barth, clearly comes down against any idea that God's eternal being is constituted by his relations with us in history. And that is precisely one of the factors that makes his thinking so compelling to so many today. More than any theologian of the twentieth century, Torrance had a lively sense of Christ's continued high-priestly mediation of humanity to the Father through the Holy Spirit.
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