Readings From the Inspired Word of God
“All Scripture is given by inspiration of God, and is profitable
for doctrine, for rebuking error, for correcting faults,
and for instruction in righteousness, that the man of God
may be fully qualified and equipped to do every good work.”
(2 Tim. 3:16, 17, KJV and TEV)
The following Scriptural references are a compilation of numerous Biblical texts which state Jesus was the SON of God-not God Himself. The fervent prayer is offered that this study will be a valuable aid to those seeking to know the true identity of our Lord and Master, Christ Jesus. Weigh the evidence with Bible in hand and a prayerful honest heart. By the Lord’s grace, you may come to see the facts long hidden by controlled theology. We are no longer a “voice crying in the wilderness” on the “doctrine of Christ.” Many voices are now being raised together with clear Bible readings to depict the harmony of the Bible on the nature of the man Christ Jesus.
Please notice that the verses cited also contain typical Trinitarian “proof” scriptures, as well as those of our own persuasion. Most of the quotations are self-explanatory when one realizes the simple truth, that Jesus was God’s only begotten son-a Lord and a god-above all angels, who sits at the right hand of God. This should become obvious as one objectively reads the presentations below in their entirety.
Italicized words indicate the author’s emphasis to help the reader “key in” on the main points. Sometimes a brief comment is supplied to emphasize the scriptural point of logic. “A good honest heart” is the prerequisite of every true Christian. (See Luke 8:15, RSV.) In Jesus’ time, many did not follow their hearts, because they asked, “Have any of the rulers or of the Pharisees believed on him?” (John 7:48). Of yet another class we read, “Many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God” (John 12:42, 43). We must be honest to God and to our own hearts be true.
All the citations are from the King James Bible.
Exodus 33:20 “And he said, Thou canst not see my face: for there shall no man see me, and live.” (Many saw Jesus’ face and lived; therefore, how could Jesus be God?) Compare John 5:36.
Psalms 110:1 “The Lord [Yahweh or Jehovah] said unto my [David's] Lord, Sit thou at my right hand, until I make thine enemies thy footstool.” (We note here that the instructions were given by the Father [Jehovah] to the Son [David's Lord]; this order is never reversed in Scripture, with the Father always preeminent. See p. 7 for comments on Matt. 22:42-43, wherein Jesus discourses with the Jews on the meaning of Ps. 110:1.)
Proverbs 8:22-30 “The Lord possessed [created, see Strong's] me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him.” See Rev. 3:14.
Isaiah 9:6 “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God [El, Strong's, #410, ‘strength, mighty, Almighty,' applicable ‘to any deity'], The everlasting Father, the Prince of Peace.” (Christ is appropriately called “Father” from the standpoint of his becoming the second Adam-lifegiver to the race-and “source of eternal salvation” (1 Cor. 15:47; Heb. 5:9). Christ is no longer a branch (receiver) but the “root” (giver of life) in the regeneration (Rev. 22:16; Matt. 19:28).
Isaiah 42:8 “I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images.” (God does not give His glory to another. In contrast, Jesus invites the saints to share his glory as a bride.) See Romans 6:3-6; 8:17, 18; Col. 3:4; 1 John 3:2.
Dan. 7:13 “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.”
Matt. 3:17 “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.” (We note that it was the Father, speaking from heaven, who indicated His good pleasure in His Son upon the earth. Jesus always strove to be pleasing to his Father, to carry out His will, and to receive His commendation and approval. The Scriptures never reverse this relationship, always giving the Father the preeminence.)
Matt. 4:1 “Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.” (James 1:13 states “God cannot be tempted!”) See Luke 4:1, 2, 13.
Matt. 10:40 “He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.”
Matt. 16:16 “And Simon Peter answered and said, Thou art the Christ, the Son of the living God.”
Matt 17:5 “While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.”
Matt. 18:10 “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.”
Matt. 20:23 “And he saith unto them, Ye shall drink indeed of my cup . . . but to sit on my right hand, and on my left, is not mine to give but it shall be given to them for whom it is prepared of my Father.” (Jesus lacked authority in this matter.)
Matt. 24:36 “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” (This demonstrates that God and Jesus are not equal in knowledge!) See also John 7:16; 12:50; 17:8.
Matt. 26:39 “And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” (This verse implies Jesus had one will and his Father had another. Two different wills imply two different beings!) See also Matt. 26:42; John 5:19-22.
Matt. 27:46 “Jesus cried with a loud voice, saying, Eli, Eli, La-ma sa-bach-tha-ni? that is to say, My God, my God, why hast thou forsaken me?” ( If Jesus were God . . . had he forsaken himself? Is this logical? Clearly, Jesus was speaking to another being, his Father.)
Matt. 28:18 “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.” (Jesus was given power not previously possessed.)
Mark 1:24 “What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.” (The unclean spirit knew Jesus was not God but rather the Holy One of God.)
Mark 12:36 “For David himself said by the Holy Ghost [Spirit], The Lord [Jehovah] said to my [David's] Lord, Sit thou on my right hand, till I make thine enemies thy footstool.” (Hebrews 1:13 identifies the Lord Jesus as the one who sits on the right hand of the Lord God.)
Luke 2:49 “And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?”
Luke 2:52 “And Jesus increased in wisdom and stature, and in favour with God and man.” (How and why should Jesus increase in favor with himself?)
John 1:18 “No man hath seen God at any time; the only begotten Son [many manuscripts read "only begotten God"], which is in the bosom of the Father, he hath declared him.”
John 3:16 “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (The following verses confirm that Jesus died for our sins! Rom. 5:10; Romans 14:9; Acts 3:15; Col. 1:15, 18; Rev. 1:5, 18; 1 Tim. 2:5; 1 John 4:9, 14; Rev. 5:9)
John 3:34, 35 “For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand.”
John 5:26 “For as the Father hath life in himself; so hath he given to the Son to have life in himself.”
John 5:30 “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.” (Jesus was seeking another being’s will-not his own!)
John 5:37 “And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.”
John 6:38 “For I came down from heaven, not to do mine own will, but the will of him that sent me.” (Two wills-two beings.)
John 7:16-18 “My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.”
John 8:17-19 “It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.” (Note there was no third witness-only the Father and the Son. Jesus omits the holy Spirit. Why?)
John 8:42-44 “Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do.”
John 10:29 “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one. (Note John 17:21, 22.) Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (This would have been the perfect place to state that he was, indeed, God the Father.)
John 14:1 “Ye believe in God, believe also in me.” (An unnecessary injunction for those who believe in the Trinity.)
John 14:20 “At that day ye shall know that I am in my Father, and ye in me, and I in you.” (Would this make Jesus’ disciples a part of the Trinity? Shown here is the oneness of the family of God-not a oneness of person, but oneness of purpose and will.) Compare John 17:21-22.
John 14:28 “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.” (How can the Father be greater than Jesus, if Jesus and his Father are equal? Admittedly, some Trinitarians recognize Christ was inferior in flesh. Even so, then his sacrifice on the cross was less than God. How could Jesus in flesh be “co-equal” with God?) See 1 Cor. 3:23; 11:3.
John 17:3 “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”
John 17:11 “And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.” (If Christ’s true followers are to be “one” as are God and Jesus, could that oneness be anything more than “oneness” of purpose and will? Could we be a part of the Trinity? See also John 17:21-23.)
John 20:17 “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God.” (Jesus had a God and brethren. God has no God and no brethren!) See Eph. 1:17; Rev. 3:12; Mark 15:34; 1 Cor. 15:24 (Rotherham’s).
Acts 3:15 “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.” (Isn’t it logical to conclude the one that was dead is separate from the One who raised him from the dead?) See 1 Cor. 15:12-21; Acts 2:24; 5:30; 7:56; 13:34 and Col. 2:12.
Acts 7:55, 56 “But he [Stephen], being full of the Holy Ghost [Spirit], looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” (God and Jesus are twice depicted separately. Stephen was “full of the Holy Spirit” but did not see the holy Spirit. God and Jesus were not everywhere either, but Jesus was “standing on the right hand of God” in heaven.)
Acts 12:22 “And the people gave a shout, saying, It is the voice of a god [theos], and not of a man.” (King Herod was referred to as “[a] god”- “a” is supplied by translators and is not in the text. This is the same Greek word for god [theos] which in other places is used of Christ. It is defined as “gods, objects of worship, judges,” and is used variously to depict Jehovah, Satan, the saints, and idols, as well as Christ.) See also Acts 28:6-in reference to Paul.
Acts 20:28 “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost [Spirit] hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” (God is a Spirit and Spirits do not have flesh and blood [Luke 24:39]. Rotherham reads: “With the blood of his own [son]“; Revised Standard Version, footnote: “With the blood of his own son”; Barclay: “At the price of the blood of his own One.”) See also Marshall’s Diaglott and Concordant.
Rom. 8:11 “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” See Rom. 4:24; 7:4.
Rom. 8:17 “And if children, then heirs; heirs of God, and joint-heirs with Christ.” (Could Christ be his own heir? How, then, could we be joint-heirs with him?)
Rom. 8:29 “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”
Rom. 10:9 “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”
1 Cor. 8:5, 6 “For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” (All things are OF the Father and BY the son. Jesus is the agent of God.) Compare Heb. 1:1, 2; John 1:2, 3; Col. 1:16, 17; Gen. 1:26.
1 Cor. 11:3 “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.” (God, Christ, man and woman are all separate entities.)
1 Cor. 15:27, 28 “For he [God] hath put all things under his feet. But when he saith all things are put under him, it is manifest that he [God] is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him [God] that put all things under him, that God may be all in all.” (These verses distinguish two separate beings: namely, the Father and His son. How could God place all things under His feet to subdue all things, and then later become subject to Himself? This defies reason.)
Eph. 1:20-22 “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church.”
Eph. 3:9, 10 “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” (If Jesus was God incarnate, what possible reason would God have had to create all things from the beginning of time by Jesus Christ?)
Eph. 4:6 “One God and Father of all, who is above all, and through all, and in you all.” (One God and Father of “all”-the “all” includes Jesus.)
Philip. 2:5, 6 “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God.” (Revised Standard Version: “Who, though he was in the form of God, did not count equality with God a thing to be grasped.” Can anyone try to be equal with himself? Rather, Jesus did not strive by vainglory to grasp God’s preeminence.)
Philip. 2:8 “And being found in fashion as a man, he humbled himself, and became obedient unto death.” (If Jesus were God, who would God have to become obedient to? No one! Therefore, this must be another entity, namely, his only begotten Son, clearly distinguishable from the Heavenly Father.)
Col. 1:13-17 “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins: who is the image of the invisible God, the first born of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist.”
1 Tim. 2:5-6 “For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time.” (A mediator is one who endeavors to reconcile two opposing parties. Could Christ be God and still mediate between God and men? Ransom here means a “corresponding price.” How could a God-man be the exact equivalent of the perfect man Adam?)
1 Tim. 3:16 “And without controversy great is the mystery of godliness: God [hos, who] was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (Nearly all ancient MSS, and all the versions have “He who,” [referring to Christ] instead of “God,” in this passage. Sir Isaac Newton wrote a paper stating that this verse is a false reading. The Concordant Bible, p.18: “In the Sinaitic there can be no doubt that it originally read ‘who.’ A late corrector has added ‘God’ above the line.”)
Heb. 1:2-5 “Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” (If Jesus was God, how could he have “by inheritance obtain[ed] a more excellent name?” Clearly, one does not inherit that which he already possesses!)
Heb. 1:8, 9 “But unto the Son he [the Father] saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy [Jesus'] God, hath anointed thee with the oil of gladness above thy fellows.” (What “fellows” was Jesus anointed above? Two Gods are involved here-the greater, Yahweh, anointing the lesser, Jesus. This exaltation of Jesus takes place after he demonstrates he “loved righteousness” and “hated iniquity.” No one contests that Jesus is a God. Remember, the greater always anoints the lesser, as is here demonstrated.)
Heb. 2:10 “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.” (God the Father has always been perfect and did not require the experience of suffering to crystallize His character. Jesus, by way of contrast, did require this development.)
Heb. 5:7, 8 “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things he suffered.” (Again, Father vs. Son, clear-cut distinctions are very evident. The Father did not need to learn obedience; His Son did. In his distress, Jesus prayed to his Father for strength and grace; it is never the other way around.)
Heb. 9:14 “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (If Christ was God incarnate, is it reasonable that he should offer himself to himself?)
Heb. 9:24 “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” (Jesus functions as our Advocate before the Father.)
Heb. 11:17-19 “By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it is said, That in Isaac shall thy seed be called: accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.” (In this scenario, Abraham was a type of God, and Isaac represented Christ. Abraham thus pictured God’s willingness to sacrifice His Son, Christ, to provide the ransom (John 3:16). Just as in the figure Isaac was not Abraham, so Christ must be distinguished from God as a separate being.) See Gal. 3:29; 4:28.
James 1:13 “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man.” (If Jesus was tempted, as in Matthew 4:1, and God cannot be tempted, clearly they must be two distinct and separate entities.)
1 Pet. 1:19-21 “But with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.”
2 Pet. 1:17 “For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.” (Whose voice was this? Was God pleased with Himself or His Son?)
1 John 3:1 “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.” (We are sons of God, NOT the sons of Jesus. Note carefully this distinction. We are brothers of Jesus, NOT of God. The Church is never referred to as God’s brethren! Hebrews 2:11, 12; Romans 8:29).
1 John 4:2, 3 “Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of anti-Christ, whereof ye have heard that it should come; and even now already is it in the world.” (Could Christ in the flesh be half-human and half-divine? This is what Cerinthus, a heretical teacher in the early Church, taught! Does the Trinity come dangerously close to this teaching? Isn’t this a strong basis for doubt of the Trinity?)
1 John 4:12-16 “No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.” (Men did see Jesus, but not God. Those who love one another in Christ are privileged to share a similar relationship with God as does Jesus. Do you confess Jesus was God or the Son of God?)
1 John 5:7-8 “For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth,] the spirit, and the water, and the blood: and these three agree in one.” (Words in brackets are spurious! They are not retained by any manuscripts of earlier date than the seventh century and are not in the Revised Version. One hundred and twelve of the oldest manuscripts do not retain them. Trinity thus loses its supposed main Scriptural support.)
Rev. 1:1 “The Revelation of Jesus Christ, which God gave unto him [Jesus Christ], to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.”
Rev. 1:5, 6 “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father.”
Rev. 2:27 “And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.” (Jesus’ kingdom authority is received from the Father.)
Rev. 3:12 “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.” (Jesus, in resurrected glory, retains his relationship to his God and Father, highly honored but always subordinate.)
Rev. 3:14 “And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God.” (Could God be the beginning of his own creation? Clearly, you cannot create yourself! Refer to Col. 1:15 and then compare God not having a beginning. Ps. 41:13; 90:1-2.)
Rev. 3:21 “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” (Jesus did not have a throne co-eternal with the Father. Only after overcoming was he enthroned, and thus also will it be with his followers.)
Rev. 5:12 “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” (You receive power, etc., from another, not from yourself! Why or how could you give yourself something you already possess?)
Views of the Early Church Fathers
“To us there is but one God, the Father, of whom are all things, and for whom we live; and one Lord, Jesus Christ, by whom are all things, and through whom we live.” (1 Cor. 8:6, KJV and NIV)
If Jesus taught and revealed himself to be an uncreated “God the Son” rather than the Son of God, it should have been universally accepted by our early Church brethren. Their writings should show the Trinity to be understood and developed from the very start of the Apostolic Era. The fundamental doctrines of the Church were not to be originated by those following the Apostles. God did not give further revelations after their passing. (See Rom. 15:4; 1 Cor. 4:6; 2 Tim. 3:16; 2 John 9, NAS.)
The doctrine of the Trinity, defined over a 264-year period from The Council of Nice in A.D. 325 to The Third Synod at Toledo in A.D. 589, states that there are three distinct persons of the same spiritual nature-The Father, The Son and The Holy Spirit. It is claimed that all three persons are uncreated and share in omnipotence, making them one. Therefore, the Trinity fails once it can be established that (1) There was a time when the uncreated Father was alone, (2) The Son, Jesus, was produced from the first creative act of God, and (3) The holy Spirit is not a person, but the power, the energy or force used by God (and in this sense is also uncreated).
Let’s examine what the students of the Apostles, their friends, peers and subsequent students had to say between A.D. 96-A.D. 320. We present these historical readings, not as a foundation for Truth, but simply to show that these early Christians had not come to believe in the Trinity. To those who feel comfortable going to the fourth and fifth centuries to establish this doctrine, we wish them well, but we cannot leave the Apostolic Era to come over to them. Biblically and historically, this early period is just too important to abandon. We submit the following:
Clement of Rome: according to many Christian writers before the Nicene Council, he is the Clement of Philippians 4:3. He was an elder in the Rome congregation from about A.D. 92-101. His Corinthian Epistle, written about A.D. 96, was held in high esteem, considered by many to be equal to the writings of the Apostles and was frequently used in their Sunday meetings. He was born about A.D. 30 and died about A.D. 100.
“We know you alone are ‘highest among highest’ . . . You have chosen those who love you through Jesus Christ, your beloved son, through whom you have instructed, sanctified and honored us. . . . Let all nations know that you are the only God, that Jesus Christ is your son and that we are your people.” To The Corinthians, Chap. 59, vs. 3, 4.
Ignatius of Antioch: was surnamed “Theophorus,” meaning “God-bearer,” because of his gentle, kindly nature. He was an elder at the Antioch, Syria, congregation and was a student of the Apostle John. His authentic writings, being the short version of his seven epistles, were written about A.D. 110. He was born about A.D. 50 and was martyred A.D. 116.
“There is one God, who manifested Himself through Jesus Christ, His son, who being His Word, came forth out of the silence into the world and won full approval of Him whose ambassador he was.” To the Magnesians, Chap. 8, vs. 2.
“. . . who also really rose from the dead, since his Father raised him up,-his Father who will likewise raise us also who believe in Him through Jesus Christ, apart from whom we have no real life.” To The Trallians, Chap. 9, vs. 2.
“You are well established in love through the Blood of Christ and firmly believe in our Lord. He is really ‘of the line of David according to the flesh’ and the son of God by the will and power of God.” To The Smyrnaeans, Chap. 1, vs. 1.
Polycarp: born about A.D. 69, was also a student of the Apostle John, as well as a close friend of Ignatius of Antioch. He was an elder at the congregation in Smyrna, Asia Minor, and wrote his Philippian epistle before A.D. 140. He was burned at the stake February 23, 155.
“Now, may the God and Father of our Lord Jesus Christ, and the Eternal Priest himself, Jesus Christ, the son of God, build you up in faith and truth.” To The Philippians, Chap.12, vs. 2.
“. . . to Him who is able to bring us all in His grace and bounty, to His Heavenly Kingdom, by His only-begotten child, Jesus Christ, be glory, honor, might and majesty forever.” Martyrdom, Chap. 20, vs. 2.
Justin: called “Martyr” because of his martyrdom in A.D. 166, was born about A.D. 107 in Rome. He was a heathen philosopher converted to Christianity about A.D. 130. His first work, Dialogue with Trypho, was written in A.D. 135 as Trypho, a Jew, was fleeing Jerusalem after the Bar Kochba revolt. He wrote between A.D. 135 until just before his beheading.
“God begat before all creatures a Beginning who was a certain rational power proceeding from Himself, who is called by the holy spirit now ‘The Glory of the Lord,’ now ‘The Son,’ again ‘Wisdom,’ again ‘an Angel,’ then ‘God,’ then ‘Lord’ and ‘Logos;’ and on another occasion he calls himself ‘Captain.’” Dialogue with Trypho, Chap. 61.
“We follow the only unbegotten God through His Son.” First Apology, Chap. 14.
“We assert that the Word of God was born of God in a peculiar manner, different from ordinary generation, let this, as said above, be no extraordinary thing to you who say that Mercury is the angelic word of God.” First Apology, Chap. 22.
“The Father of all is unbegotten . . . And His Son, who alone is properly called Son, the Word . . . was with Him and was begotten before the world. . . .” Second Apology, Chap. 6.
Tatian: born in Assyria about A.D. 110, was a student of Justin Martyr. He wrote the earliest Bible commentary of the four Gospels known to exist. Sometime he became the leader of the Encratite sect of the Gnostics. Despite this, his writings give a semi-fair view of Christian doctrines. He wrote between A.D. 161-170 and died about A.D. 172.
“The Lord of the Universe, who is Himself the necessary ground of all being, inasmuch as no creature was yet in existence, was alone. . . . And by His simple will the Logos springs forth; and the Logos, not coming forth in vain becomes the first-begotten work of the Father and was the beginning of the world.” To The Greeks, Chap. 5.
Melito: born about A.D. 110, was an elder at Sardis, Asia Minor, from about A.D. 160-170 and a friend of Ignatius of Antioch as a young child. He wrote between A.D. 165-70 and was martyred A.D. 177. Only small fragments exist.
“There is that which really exists and it is called God . . . This being is in no sense made, nor did He come into being, but has existed from eternity.” Apology 1: To Antonius Caesar.
“Jesus Christ . . . is perfect Reason, the Word of God, he who was begotten before the light, he who is creator together with the Father.” Apology 4: On Faith.
Theophilus of Antioch: was born about A.D. 130 and was an elder at Antioch, Syria, around A.D. 170-180. He wrote before A.D. 175 and died A.D. 181.
“God, then, having His own Word internal within His own womb begat him, emitting him along with His own Wisdom before all things. He had this Word as a helper in the things that were created by Him, and by him He created all things.” To Autolychus, Chap. 10.
Athenagoras: born in Athens of heathen parents in A.D. 134 wrote his work “Defense for the Christians” in A.D. 176 and presented it to the Roman Emperor Marcus Aurelius, a fierce persecutor of Christians, in A.D. 177. He died A.D. 190.
“We acknowledge one God uncreated, eternal, invisible, impassable, incomprehensible, illimitable . . . by whom the universe has been created through His Logos and set in order . . . I say ‘His Logos’ for we acknowledge also a Son of God . . . He is the first product of the Father, not as having been brought into existence, for from the beginning, God, who is the eternal mind, had the Logos in Himself, being from eternity endowed with spiritual reason, coming forth as the idea and energy of all material things.” Defense for the Christians, Chap. 10.
Irenaeus: one of the most recognized early Christians, was born A.D. 140 and was a student of Polycarp. He was an elder at the Lyons, France, congregation from A.D. 178. He was well known throughout the Western world of the time. He died in France A.D. 202. His writings can be dated from about A.D. 180.
“If anyone, therefore, says to us, ‘How, then, was the Son produced by the Father?’ we reply to him, that no one understands that production, or generation . . . no powers possess this knowledge but the Father only who begat and the Son who was begotten.” Against Heresies, Book 2, Chap. 28, vs. 6.
Clement of Alexandria: born Titus Flavius Clemens A.D. 150, was born, raised and became an elder at Alexandria, Egypt. He wrote between A.D. 190-195 and died about A.D. 220. His writings are valuable because once he was converted to Christianity, he traveled throughout the Roman Empire to learn pure Christianity from the oldest and most respected Christians alive.
“The best thing on earth is the most pious: perfect man; and the best thing in heaven, the next and purer in place, is an angel, the partaker of the eternal and blessed life. But the nature of the Son, which is next to Him who is alone the Almighty One, is the most perfect.” Miscellanies, Book 7, Chap. 2.
“He [Jesus] commences his teaching with this: turning the pupil to God, the good, and first and only dispenser of eternal life, which the Son, who received it of Him, gives to us.” Salvation Of The Rich Man, Chap. 6.
Tertullian: was born in Carthage, Tunisia A.D. 160, of Libyan descent and a distant relative of Arius. His writings began about A.D. 190, about 10 years before he joined the Montanist sect of Christianity, who believed in continuing revelation [speaking in tongues, healing , etc.] and a life of asceticism. He continued writing until about A.D. 210 and died A.D. 230 in Carthage, where he was also an elder.
“Before all things God was alone-being in Himself and for Himself . . . the Word was in the beginning with God although it would be more suitable to regard Reason as the more ancient . . . For although God had not yet delivered His Word, He still had him within Himself . . . Now, while He was actually thus planning and arranging with His own reason, He was actually bringing forth the Word.” Against Praxeas, Chap. 5.
“The Word, no doubt, was before all things. ‘In the beginning was the Word’; and in that beginning he was sent forth by the Father. The father, however, has no beginning, as proceeding from none; nor can He be seen since He was not begotten. He who has always been alone could never have order or rank.” Against Praxeas, Chap. 5.
Hippolytus: born about A.D. 160, was a student of Irenaeus. He wrote about A.D. 220, dying August 13, 235, after being banished to the Mediterranean island of Sardinia.
“If therefore, all things are put under him [Jesus] with the exception of Him [God] who put them under him, he is the Lord of all and the Father is Lord of him . . . And this indeed is said by Christ himself, as when in the Gospel he confessed Him to be his Father and his God. . . . He [Jesus] did not say, ‘I and the Father am one,’ but ‘are one.’ For the word ‘are’ is not said of one person, but refers to two persons and one power. He has himself made this clear when he spoke to his Father concerning his disciples [in John 17:22-3] . . . For Christ had spoken of himself and showed himself among all to be as the Son . . . And as the author and fellow-counsellor and framer of the things that are in formation He begat the Word . . . He sent him forth to the world as Lord . . . And thus, there appeared another beside himself . . . For there is but one power, which is from the All; and the Father is the All, from whom comes this power, the Word . . . and was manifested as the Son of God. All things, then, are by Him and He alone is the Father.” Against The Heresy Of One Noetus, Chaps. 6, 7, 10, 11.
Origen: born of Christian parents A.D. 185 in Alexandria, Egypt, Origen was the most prolific of all early Christian writers. Trained by Clement of Alexandria, he was elected elder at the age of 18 when Clement had to flee for his life. He was a friend of Hippolytus and is distinguished for the first complete Bible commentary. In A.D. 253, at age 70, he was captured, tortured and one week later died for his faith.
“We next notice John’s usage of the article in these sentences. He does not write without care in this respect, nor is he unfamiliar with the niceties of the Greek tongue . . . He uses the article when the name of ‘God’ refers to the uncreated of all things, and omits it when the Logos is named ‘God’ . . . The God who is over all is God with the article . . . all beyond the Only God is made god by participation in His divinity, and is not to be called simply ‘The God’ but rather ‘god’ . . . The true God, then, is ‘The God,’ and those who are formed after Him are gods, images as it were, of Him, the prototype.” Commentary on John’s Gospel, Book 2, Chap. 2.
Novatian: who was born about A.D. 200 is known for his work that was posthumously titled Commentary on the Trinity. It was written about A.D. 240, 18 years before his death in 258.
“God the Father and Creator of all things, who only knows no beginning . . . when He willed it, the Son, the Word, was born . . . But now, whatever he is, he is not of himself because he is not unborn, but he is of the Father, because he is begotten . . . he owes his existence to the Father . . . He therefore is god, but begotten for this special result, that he should be god. He is also the Lord, but born for this very purpose of the Father, that he might be Lord. He is also an Angel, but he was destined of the Father as an Angel to announce the great counsel of God . . . God the Father is God of all, and the source also of His son himself whom He begot.” Commentary on the Trinity, Chap 31.
Arnobius: born A.D. 253 in Sicca, Algeria, was first an enemy of Christianity. When converted, he became a teacher to many new Christians in the West. He wrote Against the Heathen about A.D. 300 and died about A.D. 327.
“We Christians are nothing else than worshippers of the Supreme King and Head, under our master, Christ . . . O greatest, O Supreme Creator of all things invisible . . . You are illimitable, unbegotten, immortal, enduring for age, God yourself alone, whom no bodily shape may represent, no outline delineate . . . ‘Is that Christ of yours a god, then?’ some raving, wrathful and excited man will say. A god, we will reply, and a god of the powers of heaven, and-what may still further torture unbelievers with the most bitter pains-he was sent to us by the King Supreme for a purpose of the very highest order.” Against The Heathen, Book 1, Chaps. 27, 31, 42.
Lactantius: Lucius Coelius Firmianus Lactantius, born in Rome A.D. 260, was a student of Arnobius. He was the teacher of Emperor Constantine’s oldest son, Crispus. His work entitled The Divine Institutes was written about A.D. 320. Eventually moving to France, he died about A.D. 330.
“God, therefore, the contriver and founder of all things, as we have said in the second book, before He commenced this excellent work of the world, begat a pure and incorruptible Spirit whom He called His Son. And although He had afterwards created by Himself innumerable other beings, whom we call angels, this first-begotten, however, was the only one whom He considered worthy of being called by the divine name.” The Divine Institutes, Book 4, Chap. 6
Some 1600 years have passed since the Trinity was forged. In all that time, no one has been able to provide a clear and logical statement of it. It has begged an explanation in every age. Oddly enough, no scholar or groups of scholars have been able to coin a clear and workable formula that is an acceptable standard for all time. Every explanation is flawed and needs more theology to clarify it. Endeavors at clarification, more often than not, lead into a labyrinth of words with the fog-level index going out of sight. And there we would be left-hopelessly lost and struggling for truth.
The Trinitarians paradoxically operate on two levels. When reading or quoting the Bible, both Trinitarians and non-Trinitarians sound alike. Both refer to the same verses, and their readings are similar. As long as the Bible is adhered to, they are hard to tell apart. But when the Bible is departed from and philosophical arguments are introduced, a wide gap soon appears. Because the Trinity is a doctrine of inference, and not of statement, it can be sustained only as long as it is continually inferred from the Bible. Whenever the Scriptures are merely read and quoted, the Trinity loses ground. Hence, every so often, the doctrine must be “injected” into the consciousness of the hearers lest they forget. The Trinity has to be piped into Scripture before it can be piped out.
Everyone knows you do not get cider from cotton. Yet, in fact, you can squeeze cider from cotton. However, you must first soak the cotton with cider, and then, lo, and behold, you can squeeze cider from cotton. That is how you may extract the Trinity doctrine from the Bible. First, saturate the Bible texts to be used with the concept; then squeeze it out. That is why Dr. Pelikan, who has been called “perhaps the foremost living student of Church history,” said, in effect, no one could find the Trinity by just reading the New Testament (see p. 8). You need the theologians to superimpose their theology upon the Word before you can find it there.
In our brief consideration of this subject, we have found the Scriptures unequivocally teach that “to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Cor. 8:6). These are the two great personalities of the Bible, with the holy Spirit an expression of their power and influence. The Father, always supreme and preeminent, exists “from everlasting to everlasting.” The Son, the direct creation of the Father, was highly exalted for his faithfulness in becoming the world’s redeemer; yet he always remains in harmony with and in submission to his Father’s will.
It was also shown that Trinity as a concept was an integral part of heathen religions many centuries prior to Christianity. The idea was borrowed by some later theologians, who, during the third to the fifth centuries, developed it into a basic dogma of the Christian religion. The gradual emergence of the Trinity doctrine is freely acknowledged by most historians, attested by its lack of Scriptural support and demonstrated by the evolving sequence of the basic creeds of the faith.
Hence, rather than being pure truth taught by Jesus and his Apostles, the Trinity turns out to be Church dogma arising gradually from the philosophy of men who attempted to fuse certain heathen and Christian ideas together. It required many years to fashion and shape it against the objections of many of the outstanding leaders of the early Church, as we have noted. In the end, the effort prevailed, a doctrinal theory was created, and it was given the blessing of orthodoxy by official Church councils. Yet all of this does not make it valid, for eternal truth is not the handiwork of man but stems only from our immortal and all-wise God.
We opened this treatise with a discussion of the “doctrine of Christ.” We found this to mean that Jesus had come in the flesh and died in the flesh. It holds that he was the “Anointed” of God, anointed King of Kings and Lord of Lords, and also the abiding Melchizedek priest. He is the glorious Bridegroom for whom the Heavenly Father is selecting a bride during this Gospel age. As Christians, we hope to be joined with our Master in the marriage of the Bride and the Lamb. No Christian can anticipate marriage to God, but only to God’s dear Son. In another figure, he is the vine and we are the branches (John 15:5). And in yet another, he is the head of the body of Christ of which the faithful believers are members (Col. 1:18). In contrast, God is spoken of as being “the head of Christ” (1 Cor. 11:3).
Repeating our opening text, 2 John 9 (RSV)- “Any one who goes ahead and does not abide in the doctrine of Christ does not have God; he who abides in the doctrine has both the Father and the Son.” The lesson is clear. We cannot have access to the Father apart from the doctrine of Christ-that he is the Anointed One of God. When we accept the singular personhood of Jesus as God’s Anointed, then by addition, we have two-both the Father and the Son. Let us then abide in the doctrine of Christ. In so doing we shall have the extravagant blessing of having both the “Father and the Son”-and that is everything!
The Trinity was a theological attempt at fusion. Somehow, with the incantation of words, the effort was made to fuse God, Jesus and the holy Spirit into one. We get the feeling, sometimes, that many scholars wish they had not done this, but like the leaning Tower of Pisa, it will just have to remain a religious wonder until it falls of its own weight and imbalance due to an unscriptural foundation.
Translations of the Greek arch (arkee, arche) in italics.
(from Englishman’s Greek Concordance of the New Testament)
Here are the complete uses of the Greek word arch mentioned in Chapter I. The reader may see how the word is used throughout the New Testament. Please note how John 1:1 and Rev. 3:14 use the word “beginning” in common usage. By studying the various uses of the Greek word arch, the reader may be properly informed.
Mat. 19: 4 which made (them) at the beginning
8 from the beginning it was not so.
24: 8 these (are) the beginning of sorrows.
21 since the beginning of the world
Mar. 1: 1 The beginning of the gospel of
10: 6 from the beginning of the creation
13: 8 these (are) the beginnings of sorrows.
19 as was not from the
beginning
Lu. 1: 2 from the beginning were eyewitnesses,
12:11 unto the synagogues, and (unto) magistrates,
20:20 might deliver him unto the power and authority of the governor.
Joh. 1: 1 In the beginning was the Word,
2 The same was in the beginning
2:11 This beginning of miracles
6:64 Jesus knew from the beginning who
8:25 I said unto you from the beginning.
44 was a murderer from the beginning,
15:27 with me from the beginning.
16: 4 not unto you at the beginning,
Acts 10:11 knit at the four corners, and let
11: 5 down from heaven by four corners,
15 as on us at the beginning.
26: 4 which was at the first among
Ro. 8:38 nor principalities, nor powers, nor
1Co.15:24 have put down all rule and all
Eph. 1:21 above all principality, and power,
3:10 now unto the principalities
6:12 against principalities, against powers,
Phil. 4:15 that in the beginning of the gospel,
Col. 1:16 dominions, or principalities,
18 who is the beginning, the
2:10 the head of all principality,
15 having spoiled principalities
2Th. 2:13 God hath from the beginning chosen
Tit. 3: 1 subject to principalities and powers
Heb. 1:10 Thou, Lord, in the beginning
2: 3 which at the first began to
3:14 if we hold the beginning of
5:12 the first principles of the oracles
6: 1 leaving the principles of the doctrine
7: 3 having neither beginning of days
2Pet. 3: 4 from the beginning of the
creation
1Joh. 1: 1 which was from the beginning,
2: 7 which ye had from the
beginning.
– ye have heard from the
beginning.
13 him (that is) from the beginning.
14 known him (that is) from the beginning.
24 have heard from the beginning.
– ye have heard from the beginning
3: 8 the devil sinneth from the beginning.
11 that ye heard from the beginning,
2Joh. 5 which we had from the beginning,
6 as ye have heard from the beginning,
Jude 6 angels which kept not their first estate,
Rev. 1: 8 the beginning and the ending,
3:14 the beginning of the creation of God;
21: 6 the beginning and the end. I will
22:13 Alpha and Omega, the beginning and the end.
Introduction
1. Christianity Today, Mark A. Noll, “The Doctrine Doctor,” Sep. 10, 1990, p. 26.
2. Ibid., Larry Poston, “The Adult Gospel,” Aug. 20, 1990, p. 24.
3. Dictionary of Doctrinal and Historical Theology, p. 765.
4. The Voice of Prophecy radio broadcast, H. M. S. Richards, speaker, Los Angeles, Dec. 20, 1958.
Chapter I
1. The Bible Translator, Vol. 28, No. 1, Jan. 1977.
2. Beach vs. Hickey on the Trinity, W. B. Beach and Y. Hickey, quoting G. C. Knapp, pp. 60, 61.
3. Young’s Concordance, “Ransom,” #3, p. 794.
4. Clarke’s Commentary on Luke 1:35, p. 360.
5. Ibid., p. 361.
6. Ibid., on Heb. 2:7, p. 696.
7. A Catholic Dictionary, on Rom. 9:5, p. 809.
8. The New International Dictionary of New Testament Theology, on Rom. 9:5, p. 80.
9. A Catholic Dictionary, ibid.
Chapter II
1. The Illustrated Bible Dictionary, R. A. Finlayson, “Trinity,” Vol. 3, pp. 1597-8.
2. Some Account of the Origin and Progress of Trinitarian Theology, James Forest, p. 9.
3. After Jesus. The Triumph of Christianity, Gayle Visalli, editor, p. 209.
4. Christian History, Bruce L. Shelley, “The First Council of Nicea,” Issue 28 (Vol. IX, No. 4), 1990, p. 11.
5. Encyclopedia Britannica, “Nicaea, Council of,” Vol. 5, p. 410.
6. Eusebius’ Ecclesiastical History, The Council of Nice, Isaac Boyle, p. 27.
7. Origin of Triads and Trinities, John Newton, pp. 20-21, 25-27.
8. History of Christianity, Edward Gibbon, preface.
9. Outline of History, H. G. Wells, p. 421.
Chapter III
1. Beach vs. Hickey on the Trinity, [authors are already listed above], quoting Jeremy Taylor, p. 70.
2. A Catholic Dictionary, p. 810.
3. New Catholic Encyclopedia, Vol. 13, pp. 574, 575.
4. The Catholic Encyclopedia, Vol. XV, p. 49.
5. The Triune God, Edward J. Fortman, pp. 6, 15.
Chapter IV
1. Synonyms of the Old Testament, R. B. Girdlestone, p. 22.
2. Strong’s Concordance, Hebrew and Chaldee Dictionary, #410.
3. The Catholic Encyclopedia, Vol. XV, p. 49.
4. Cyclopedia of Biblical, Theological and Ecclesiastical Literature, McClintock and Strong, Vol. IV, “John,” pp. 551-2.
5. Clarke’s Commentary on Matt. 28:19, p. 284.
6. Theological Dictionary of the New Testament, G. Kittel, p. 108.
7. Young’s Concordance, “God,” #8, p. 419.
8. Why You Should Believe in the Trinity, Robert M. Bowman, Jr., back cover.
9. Ibid., p. 13.
Chapter V
1. Cyclopedia of Biblical, Theological and Ecclesiastical Literature, McClintock and Strong, Vol. IV, “John,” p. 949.
2. Ibid., “John, First Epistle,” Vol. IV, pp. 951-2.
3. Ibid., “Cerinthus,” Vol. II, p. 191.
4. Ibid.
5. Ibid., “Docetae,” Vol. II, p. 844-5.
6. Ibid., “Gnosticism,” Vol. III, p. 891.
7. Ibid., p. 893.
8. Christianity: Essence, History and Future, Hans Kung, p. 182.
9. Ibid., pp. 180-1.
10. After Jesus. The Triumph of Christianity, pp. 231, 233, 236.
11. Christianity: Essence, History and Future, p. 113.
12. Ibid., p. 187.
13. Ibid., p. 343.
14. Christian History, Robert Payne, “A Hammer Struck at Heresy,” Issue 51 (Vol. XV, No. 3),1996, pp. 20-21.
15. After Jesus. The Triumph of Christianity, p. 225.
16. Ibid., pp. 225-6.
Addis, William E. and Arnold, Thomas. A Catholic Dictionary. St. Louis: B. Herder Book Co., 1960.
Beach, W. B. and Hickey, Y. Beach vs. Hickey on the Trinity. Dayton, Ohio: Christian Publishing Association, 1867.
Bowman, Robert M., Jr. Why You Should Believe in the Trinity. Grand Rapids, Mich.: Baker Book House, 1989.
Boyle, Isaac. The Council of Nice. Philadelphia: J. B. Lippincott & Co., 1879. From Eusebius’ Ecclesiastical History. Baker Book House, Grand Rapids, Mich., 1984.
The Catholic Encyclopedia. Edited by Charles G. Herbermann, et al. New York: Robert Appleton Co., 1912.
Christian History. Carol Stream, Ill.: Christianity Today, Inc. Payne, Robert. “A Hammer Struck at Heresy.” Issue 51, 1996. Shelley, Bruce L. “The First Council of Nicea.” Issue 28, 1990.
Christianity Today. Carol Stream, Ill.: Christianity Today, Inc. Noll, Mark A. “The Doctrine Doctor.” Sep. 10, 1990. Poston, Larry. “The Adult Gospel.” Aug. 20, 1990.
Clarke, Adam. A Commentary and Critical Notes on the New Testament, New York: Abingdon-Cokesbury Press, (n.d.).
Dictionary of Doctrinal and Historical Theology. Edited by John H. Blunt. London: Rivingtons, 1872.
Encyclopedia Britannica. Chicago: Encyclopaedia Britannica, Inc., 1952 edition.
Forrest, James. Some Account of the Origin and Progress of Trinitarian Theology. Meadville, Pa.: Theological Press, 1853.
Fortman, Edmund J. The Triune God: A Historical Study of the Doctrine of the Trinity. London: Hutchinson and Co., Ltd., 1972.
Gibbon, Edward. History of Christianity. New York: P. Eckler, 1923.
Girdlestone, Robert Baker. Synonyms of the Old Testament, Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1951.
The Illustrated Bible Dictionary. J. D. Douglas, organizing editor. Wheaton, Ill.: Tyndale House, 1980.
Kung, Hans. Christinaity: Essence, History and Future. New York: Continuum, 1995.
McClintock, John and Strong, James. Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, New York: Harper & Brothers, 1890.
New Catholic Encyclopedia, Editorial staff of Catholic University of America. Washington, D.C.: McGraw-Hill, 1967.
The New International Dictionary of New Testament Theology. Colin Brown, general editor. Grand Rapids, Mich.: Zondervan Publishing House, 1976.
Newton, John. Origin of Triads and Trinities. Liverpool: Henry Young & Sons, 1909.
Richards, H. M. S. The Voice of Prophecy Radio Broadcast. Los Angeles, Dec. 20, 1958.
Strong, James. Exhaustive Concordance of the Bible. New York: Abington Press, 1890.
Theological Dictionary of the New Testament. Gerhard Kittel, primary editor, Geoffrey W. Bromiley, editor and translator. Grand Rapids, Mich.: Eerdmans, 1965.
Visalli, Gayla, editor. After Jesus. The Triumph of Christianity. Pleasantville, N.Y.: The Reader’s Digest Association, Inc., 1992.
Wells, H. G. The Outline of History. Revised by Raymond Portgate. Garden City, N. Y.: Garden City Books, 1920.
Young, Robert. Analytical Concordance to the Bible. New York: Funk & Wagnalls Co., 1936.
“Adding up the Trinity”
In Christianity Today, April 28, 1997, p. 26, in an article entitled, “Adding Up the Trinity,” Immanuel Kant and Thomas Jefferson are quoted on the subject of the logic and practical value of the doctrine of the Trinity. “Kant, for example, argued the doctrine had no practical significance. ‘The doctrine of the Trinity provides nothing, absolutely nothing, of practical value, even if one claims to understand it; still less when one is convinced that it far surpasses our understanding. It costs the student nothing to accept that we adore three or ten persons in the divinity. . . . Furthermore, this distinction offers absolutely no guidance for his conduct.’”
“Jefferson seems particularly irritated by the complexities of ‘Trinitarian arithmetic,’ as he called it, a theological mathematics that only served to blur our vision of who Jesus truly was: ‘When we shall have done away with the incomprehensible jargon of the Trinitarian arithmetic, that three are one, and one is three; when we shall have knocked down the artificial scaffolding, reared to mask from view the very simple structure of Jesus; when, in short, we shall have unlearned everything which has been taught since his day, and got back to the pure and simple doctrines he inculcated, we shall then be truly and worthily his disciples.’”
The same article quotes Roderick T. Leupp on his book, Knowing the Name of God: A Trinitarian Tapestry of Grace, Faith and Community. “For most people and, sadly, for most Christians also, the Trinity is the great unknown. The Trinity, to use a familiar equation is viewed as a riddle wrapped up inside a puzzle and buried in an enigma. A riddle, for how can any entity be at the same time multiple (three) yet singular (one)? A puzzle, for the Trinity is so clearly contrary to any rational thought as not to warrant a second thought from sensible people. An enigma, for even if the Trinity could be understood, of what practical value, even what religious value, would it have for ordinary people?”
The article continues: “Not much, many of us might be tempted to say. As Karl Rahner notes, ‘Despite their orthodox confession of the Trinity, Christians are, in their practical life, almost mere monotheists.’” So we find the Trinitarians very much in the same posture as the evolutionists. The evolutionists control the schools, the media and all the mind programming areas, but when all is said and done, most students go to Church on Sunday and sing, “How great Thou art.” They are not true believers in the evolution theory. So with the Trinity, people are programmed to believe the Trinity, but worship God in a monotheistic way and praise Him for sending His son to be our Redeemer.