Chapter 3 of The Olive Tree – Towards a Messianic Christian Systematic Theology.
The Messiah is the Seed of the Woman. This was the provision in the Adamic Covenant. While the Adamic Covenant is not stated explicitly, it has features of a Suzerainty Covenant. A Suzerainty Covenant is an agreement between a sovereign and those he rules stating terms and conditions that both grant rights to the ruled and penalties for violating the terms of the Covenant. When Adam and Eve sinned, one such provision was triggered that would lead to our redemption. In Genesis 3:15 we see the very first Messianic prophecy in Scripture.
Gen 3:14-15 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: (15) And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Jesus Christ is the Seed of the Woman. This is a rather strange construction, as seed is normally constructed as the fruit of the Father. This construction is rooted in the ancient analogy of sex with agriculture. In this analogy, the man plants the seed into the “earth” of the woman, resulting in a crop of babies. Eve is the only woman in the Bible explicitly and singularly identified as having seed. This construction looks forward to the Virgin birth. Mary did not conceive Jesus through sexual activity in which the seed of a man was planted into her earth through sexual intercourse. The Holy Spirit created seed ex nihilo – out of nothing – and planted it into her womb and fertilized her egg. This seed had the divine nature within it, and when it fertilized her egg, the resulting baby was the God-Man in Hypostatic Union.
The prophecy concerning the crushing of the Serpent’s head and bruising of the heel presents a picture of the Messiah stomping the Serpent’s head, with the act of crushing the serpent’s head bruising the heel that did the crushing. This was fulfilled at the Cross, where Satan’s power was permanently crushed at the cost of Jesus life, which was restored to Him at the Resurrection.
The language used to refer to human reproduction in Scripture is often analogical. The typical analogy is comparing human reproduction to a farmer sowing seed. The farmer sowing seed is analogous to the male planting his seed when he ejaculates during sexual intercourse. The woman’s body is analogous to the earth. Just as the earth receives seed and incubates that seed until it germinates and grows out of the ground, so a woman’s vagina receives the seed of the man and her womb incubates it until a child is born.
The phrase “her seed,” then, is a highly unusual phraseology. It immediately rules out sexual reproduction, as this promised child is not produced by the seed of a man entering this woman’s vagina.
How can any woman produce seed in a manner consistent with this analogy. Women have eggs that go down a Fallopian tube to her womb or uterus. If the egg is fertilized, then it will attach itself to the uterine wall. If not, then it is expelled from her body in the next menstrual discharge. In normal sexual reproduction (and even artificial insemination) the sperm race toward the egg, and the first one in deposits his payload of paternal DNA into the egg. The egg immediately closes off access after the first sperm penetrates the cell wall.
The conception of Jesus bears very little similarity to this. The only commonality is that paternal DNA united with maternal DNA from Mary. The vector of transmission was very different. Mary was still a virgin when Christ was born, so there was no ejaculation into Mary’s vagina shooting sperm through her cervix. It would be almost two thousand years before the technology of artificial insemination would be feasible. How did Mary get pregnant?
The gospel account record it as a supernatural encounter with God that bypassed sexual reproduction. It would also bypass the need for sperm to race towards the egg, which is why sperm is typically called seed.
Mat 1:18-25 Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. (19) Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly…
…(20) But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. (21) And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins…”
…(22) So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: (23) “BEHOLD, THE VIRGIN SHALL BE WITH CHILD, AND BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL,” which is translated, “God with us.” (24) Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, (25) and did not know her till she had brought forth her firstborn Son. And he called His name JESUS.
The Holy Spirit is the source of the man-child here, so there was no need of seed from a man. While the account in Matthew credits the source of Christ’s conception to God, it tells us nothing about the mechanics of Christ’s conception beyond ruling out sex and male sperm. Luke’s account gives us additional information which does give us the mechanics of Jesus’ conception.
Luke’s account from 1:26-33 begins the same way as Matthew.
Luke 1:26-33 Now in the sixth month the angelGabriel was sent by God to a city of Galilee named Nazareth, (27) to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. (28) And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!” (29) But when she saw him, she was troubled at his saying, and considered what manner of greeting this was. (30) Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. (31) And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. (32) He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. (33) And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”
Mary was confused because she could not understand the mechanics of what was about to happen. She knew something very different was about to happen, because she did not presume that this would be fulfilled upon her upcoming marriage to Joseph. She asked
Luke 1:34 Then Mary said to the angel, “How can this be, since I do not know a man?”
The angel would give her an answer that not only explain the mechanics of how she would conceive the Messiah, but this explanation would show how Christ is indeed the Seed of the Woman.
Luke 1:35 And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest willovershadow you; therefore, also, that Holy One who is to be born will be called the Son of God.
The text states that the power of the Highest will overshadow Mary. The Greek word here is ἐπισκιάζω (episkiazō). This word means to cast a shadow or envelop in a haze of brilliance. This same word is used in the Septuagint (LXX) translation of Exodus 40:35 in reference to the shekinah glory cloud resting upon the Tent of Meeting.
Exo 40:35 And Moses was not able to enter the tabernacle of meeting, because the cloudrestedabove it, and the glory of the LORD filled the tabernacle.
Mary had an encounter with the shekinah glory of God. Specifically, her body – and even more specifically her egg had an encounter with the shekinah glory of God. What happens when a human egg has such an encounter. Based on the consequences for Adam, Eve, and the Old Testament Prophets and Apostles of Christ. Experiencing the shekinah glory of God transforms material reality. As Adam was created a creature who inerrantly mirrors the Creator and as the apostles were temporarily an inerrant mirror, so Mary’s was also transformed temporarily into an inerrant mirror when exposed to the shekinah glory of God. This was not the “Angel of the Lord, “ but Gabriel. While Gabriel is a created being, he was permitted to be a conduit to transmit the shekinah glory of God. Gabriel explains this ability to Zechariah when the latter responded with unbelief, saying “I am Gabriel,who stands in the presence of God, and was sent to speak to you and bring you these glad tidings. But behold, you will be mute and not able to speak until the day these things take place, because you did not believe my words which will be fulfilled in their own time.(Luke 1:19-20).”
During this encounter the Gabriel communicated to Mary the inerrant word of God while being a channel for the shekinah glory of God. Unlike Zechariah, her priestly cousin, she responded in faith, saying…
Luke 1:38 Then Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.
Mary responded to the word of God with faith. Through faith she perfectly mirrored the shekinah glory of god while she was currently exposed to that shekinah glory. While a woman’s egg cannot physically function as a seed, faith surely can. Christ Jesus Himself makes an analogy between faith and seed (Matthew 17:20; Luke 17:6). When Mary’s Egg becomes entangled in the shekinah glory of God, she mirrors back as the maternal DNA. Entanglement between Mary and The Lord results in an inerrant communion. God’s word speaks paternal DNA into existence that perfectly complements the maternal DNA.
The Virgin Birth and the Hypostatic Union.
The First Adam did not respond to the shekinah glorify in faith at his creation. God simply spoke an ontologically distinct word that fashioned Adam as He became entangled with mud. This mud could not exercise any faith the believe or conduct any measurement of the shekinah glory. God unilaterally created as there was nothing for God to respond to in this process. This act of creation was an ontologically distinct and particular word and not the full Logos of God. The First Adam was created in the image, but not essence, of God.
Mary’s situation was different from First Adam. When Mary came into entanglement with the shekinah glory of God, she did not do so as mere mud but as a human woman capable of responding with faith. She mirrored back faith toward the shekinah glory. Through her faith, she had conducted a measurement on the shekinah glory of God. This measurement elicited a divine response. God Himself responded, and not merely a puff of the breath of life or a particular ontologically distinct word. The Full Logos of God responded and spoke the paternal DNA into existence ex nihilo and became entangled in that DNA. It was the DNA of God fashioned into a human form that could fertilize Mary’s DNA. A God-Man was conceived.
When Christ was conceived, his DNA is an intersection of his maternal DNA that was in entanglement with the shekinah glory of God at the moment it was fertilized with the paternal DNA which is created ex nihilo in entanglement with the full Logos. This resulted in a unique human. Jesus’ paternal DNA was permanently entangled with deity, while the maternal DNA – being from the First Adam – would only be entangled as long as it was in the presence of the shekinah glory of God.
The DNA of Christ is indeed a unique union. As in all genetic unions, it is united and not separate. Because it is entangled, it is not a mongrel or hybrid made up of parts, but each part is 100% of the whole. Because of the differences in the types of entanglement between the paternal and maternal DNA, they have differing natures. The maternal DNA is fully human, while the paternal DNA is fully divine. These are integrated into one person who is 100% God, 100% man – two complete natures that are neither co-mingled not separated. This is what the Church Fathers called the Hypostatic Union.
There are several Scriptures that support the Hypostatic Union. These all posit the existence of a God-Man. Psalm 45 is a Psalm of blessing for victory in war to the King – the Messiah. In verse 7 we seen some very distinct language. The King is addressed as God and the proclamation is (1) that His God will anoint him with more joy than His fellows.
Psalm 45:1-7To the Chief Musician. Set to “The Lilies.” A Contemplation of the Sons of Korah. A Song of Love. My heart is overflowing with a good theme; I recite my composition concerning the King; My tongue is the pen of a ready writer. (2) You are fairer than the sons of men; Grace is poured upon Your lips; Therefore God has blessed You forever. (3) Gird Your sword upon Your thigh, O Mighty One, With Your glory and Your majesty. (4) And in Your majesty ride prosperously because of truth, humility, and righteousness; And Your right hand shall teach You awesome things. (5)Your arrows are sharp in the heart of the King’s enemies; The peoples fall under You. (6) Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. (7) You love righteousness and hate wickedness;Therefore God, Your God, has anointed You With the oil of gladness more than Your companions.
This would immediately imply that there is a diversity of personality in the godhead, but how can God be anointed with more joy than His fellows when there is one God. He can if he is also man where the human nature is on hypostatic union with the divine nature. While He cannot have more joy than other persons in the godhead, he certainly can have more joy than fellow humans. In Isaiah we have a more explicit prophecy of a God-Man who was to be born as a significant Child:
Isa 9:6-7 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor,Mighty God, Everlasting Father, Prince of Peace. (7)Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the Lord of hosts will perform this.
The description of this Child was that He was to be King – and descendant of King David who would rule on his throne. This positively identifies Him as a Son of David – a human.
There are, however, several descriptors that could not apply to any mere mortal. He is called “Mighty God” and “Everlasting Father, ” titles that can only apply to God.
Only a God-Man can fulfill all of these descriptors. In Matthew see encounter a story where Jesus poses a dilemma about the identity of Christ. Jesus asks the religious leaders about Christ’s pedigree. They would give the answer that was obvious to every first century Judean – the Son of David. Then it was “Gotcha” time
Mat 22:41-46 While the Pharisees were gathered together, Jesus asked them, (42) saying, “What do you think about the Christ? Whose Son is He?” They said to Him, “The Son of David.” (43) He said to them, “How then does David in the Spirit call Him ‘LORD,’ saying: (44) ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND, TILL I MAKE YOUR ENEMIES YOUR FOOTSTOOL” ‘? (45) If David then calls Him ‘LORD,’ how is He his Son?” (46) And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore.
Christ posed the dilemma of how can the Messiah be David’s son and his Lord. Jesus quotes Psalm 110, which is the Messianic Psalm that sets up this dilemma. How is this possible, as sons are not typically lord over their fathers. The only answer to this lies in the hypostatic union. Jesus Christ is indeed the Son of David according to the flesh in His human nature. As the Son of God, however, He is David’s Lord for the same reason God is David’s Lord.
The Virgin Birth and the Trinity.
The Virgin birth of a God-Man requires a non-unitarian theology of God. If there is a God-Man on earth within the confines of a physical body, who is God in Heaven? If God in Heaven is the same essence as God on earth while having the diverse energies with one existing within time and space while the other is omnipresent, how are they related?
None of this is possible within a unitarian concept of God. There are multiple problems with unitarianism. One is that a unitarian god would mean narcissism is the ultimate reality as such a god would be both narcissist and embed narcissism as the ultimate reality. Another – and even deeper problem – is that a unitarian conception of god provides no ground for diversity in creation as a Trinitarian concept of God does.
The Trinity answers all of these. In order to have God on earth in a man who calls God “My Father” and God in Heaven, it is necessary to have a diversity of persons who share the same essence fully with each other. One person has the perspective of God in heaven who is over all of reality, transcending it (God the Father). Another person has the perspective of God on earth, who sees through the perspective of a man who lives within space-time history (God the Son). There is a third person who has the self-awareness of the oneness of God (God the Holy Spirit).
Another way to think about the Trinity is to understand that self-awareness of an Infinite-Personal God logically implies three persons in one essence. An Infinite-Personal God would have a distinct awareness of His existence (God the Father). As a personal God He would have a distinct self-awareness of His Mind, regarding it as “My Mind. (God the Son)” As a personal God He would have a distinct self-awareness of His consciousness, reasoning it as “my consciousness. (God the Holy Spirit)”
What does Scripture say of these things. The Biblical case for the Trinity Involves establishing multiple threads, including showing the essential unity of the godhead, showing that the Father as God, showing that the Son as God, showing that the Holy Spirit as God, and showing the distinctions among the divine persons.
There are many passages that establish the Trinity. The most complete proof that supports all of these threads can be found in 1 John 5:5-12
1 Jn 5:5-12 Who is he who overcomes the world, but he who believes that Jesus is the Son of God? (6) This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because theSpirit is truth. ..
1 Jn 5:5-12 …(7)For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. (8)And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one…
1 Jn 5:5-12 …(9) If we receive the witness of men, thewitness of God is greater; for this is the witness of God which He has testified of His Son. (10)He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. (11) And this is the testimony: that God has given us eternal life, and this life is in His Son. (12) He who has the Son has life; he who does not have the Son of God does not have life.
Right out of the gate Jesus Christ divinity is proclaimed asThe Son of God In verses 5,10,11, and 12. This term is used in various ways in the Old Testament, ranging from divine sonship to kings to angels to nations. In the New Testament it is used as an ontological designation of deity. We see an example of this in John 10:24-36. We not only see Jesus presented as God in John 10 but also both one in essence with the Father and distinguished personally “The Father sent…”
John 10:24-36 Then the Jews surrounded Him and said to Him, “How long do You keep us in doubt? If You are the Christ, tell us plainly.” (25) Jesus answered them, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me. (26) But you do not believe, because you are not of My sheep, as I said to you. (27) My sheep hear My voice, and I know them, and they follow Me. (28) And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. (29)My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand. (30) I and My Father are one.” (31) Then the Jews took up stones again to stone Him. (32) Jesus answered them, “Many good works I have shown you from My Father. For which of those works do you stone Me?” (33) The Jews answered Him, saying,“For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God.” (34) Jesus answered them, “Is it not written in your law, ‘I SAID, “YOU ARE GODS” ‘? (35) If He called them gods, to whom the word of God came (and the Scripture cannot be broken), (36) do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?
The same verses that shoe Christ to be God by being the son of God also show the Father as God and distinct personally from the Son. Now to the Holy Spirit.
In 1 John 5:6 we see the holy spirit presented as God via the proclamation that He is absolute truth. The unity of the holy Spirit in the godhead is confirmed in verse 10 where it is written “He who believes in the Son of God has the witness in himself;” The internal possession of this witness would be referring to the work of the Holy Spirit. In John 16 Jesus instructs us concerning the work of the Holy Spirit. He would take the things of Christ and make them known to us (also 1 Cor 2:6-16)
John 16:4-15 But these things I have told you, that when the time comes, you may remember that I told you of them. “And these things I did not say to you at the beginning, because I was with you. (5) “But now I go away to Him who sent Me, and none of you asks Me, ‘Where are You going?’ (6) But because I have said these things to you, sorrow has filled your heart. (7) Nevertheless I tell you the truth. It is to your advantage that I go away;for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. (8) And when He has come, He will convict the world of sin, and of righteousness, and of judgment: (9) of sin, because they do not believe in Me; (10) of righteousness, because I go to My Father and you see Me no more; (11) of judgment, because the ruler of this world is judged. (12) “I still have many things to say to you, but you cannot bear them now. (13) However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. (14) He will glorify Me, for He will take of what is Mine and declare it to you. (15)All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you.
John 16:4-15 also clearly show both the unity of essence and distinguishes each person of the godhead. The Holy Spirit is presented as proceeding from both the Father and the Son.
In 1 John 5 we see all three Persons of the Trinity presented distinctly as divine, yet God is presented in this passage as one God. There are other texts in which all three persons of the Trinity are explcitly presented.
Mat 3:13-17 Then Jesus came from Galilee to John at the Jordan to be baptized by him. (14) And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?” (15) But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him. (16) When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw theSpirit of God descending like a dove and alighting upon Him. (17) And suddenly avoice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.“
Mat 28:18-20 And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. (19) Go therefore and make disciples of all the nations, baptizing them in the name ofthe Father and ofthe Son and ofthe Holy Spirit, (20) teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen.
First John 5:5-12 presents support for all five threads of argument in support of the Trinity. What should our understanding of 1 John 5:7 be? This verse, also known as the Comma Johanneum, is textually a very controversial passage. The majority of textual scholars do not believe that it was in the original. It is missing from the vast majority of Greek, Syriac, and Aramaic manuscripts. We see the Comma Johanneum only in Latin manuscripts. Tertullian and Cyprian quoted from the comma, and Jerome thought heretics were trying to redact the Comma from the originals. Jerome’s conviction of the authenticity of the Comma led to its inclusion in the Vulgate.
The words of the Comma “1 Jn 5:7For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit,”not only provide a perfect formulation of the Trinity but the perfect topic sentence that ties the paragraph together. While this author is open to the authenticity of the Comma, my proof of the Trinity does not require the Comma to be authentic. There are two possible scenarios that account for the Comma. Both of these support the Trinity.
The First – and obvious – scenario is that the Comma is indeed the original text. If so, this would be a smoking gun for the Trinity. The second scenario is that the comma began as a perfectly written note that was obviously intended to be a conceptual summary of the paragraph. It was such a precise and perfect summation that later scribes thought it was part of the paragraph because it made a conceptually perfect topic sentence. As such the Comma supports the Trinity even if it is a later interpolation because it is a witness to the strength of the argument for the Trinity made by the surrounding text.
There are dozens of Scriptures that support at least one line of argument in favor of the Trinity. I have classified and sorted a few of them. Many of them support multiple lines of argument, and 1 John 55-12, Matthew 28:19-20, and John 14:16-28 supporting all five lines of argument
The essential unity of the godhead
1 John 5:5-12, Gen 1:26-27, Deut 6:4 [Heb (אֶחָד ‘echâd ekh-awd’ compare to Gen 2:24 one flesh],Mat_28:19-20, Joh 10:24-36,John 14:16-28, Col 1:15-19,
The Father as God
1 John 5:5-12, Mat 3:13-17,Mat 28:19-20, John 8:54-59, Joh 10:24-36,John 14:16-28, John 16:4-15, John 20:21-22, Act_2:32-38, Romans 1:1-6, 2 Co 1:18-22, Gal 4:4-7, Eph 3:14-16, Eph 4:4-6, Col 1:15-19,
The Son as God
1 John 5:5-12, Mat 3:13-17,Mat 28:19-20, Luke 1:35, John 1:33-34, John 8:54-59, Joh 10:24-36, Mat 28:18-20,John 14:16-28, John 16:4-15, Act_2:32-38, Romans 1:1-6, 2 Co 1:18-22, Gal 4:4-7, Eph 3:14-16, Eph 4:4-6, Col 1:15-19,
The Holy Spirit as God
1 John 5:5-12, Mat 3:13-17,Mat 28:19-20, Luke 1:35, John 1:33-34,John 14:16-28, John 16:4-15, Act_2:32-38, Romans 1:1-6, 2 Co 1:18-22, Gal 4:4-7, Eph 3:14-16, Eph 4:4-6,
The disitinctions among the divine persons
1 John 5:5-12, Gen 1:26-27, Deut 6:4 [Heb (אֶחָד ‘echâd ekh-awd’ compare to Gen 2:24 one flesh], Psalm 45:3-7, Mat 3:13-17,Mat 28:19-20, John 1:33-34, John 8:54-59,John 14:16-28, John 16:4-15, Act_2:32-38, Romans 1:1-6,
The Virgin Birth and the synergy between faith and the Word of God on earth.
In the Virgin Birth we see synergy between God’s word and human faith interacting on earth. While these works are monergistic (God alone) from the perspective of the Lord’s Throne, on earth it involves a synergy between the work of God on earth and human interaction with God. This is because God has embedded such things as responsibility and free will – even Libertarian free will – in space-time generally and within free will agents particularly as means through which He works His Will.
We see a complimentarity between God’s initiative and human response throughout Scripture. God initiates, man responds, and God responds to the response to produce the final work in a manner not unlike a security handshake in networking communications. In this interplay, the human response will often predict success or failure. Mary was highly successful, as she believed. Zachariah had the setback of not being able to speak until gives his son John the Baptist his name. An entire generation of Israelites was permanently denied entrance into the Promised Land, while Joshua and Caleb were granted access due to their faith.
God operates in terms of this complimentarity because it is the fundamental nature of the physical universe. We see this everywhere in nature ranging from binary gender as the paradigm to electromagnetism to quantum chromodynamics/particle physics. A spiritual paradigm based on complimentarity fits well into a physical universe constructed thusly.