Nontrinitarianism

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Nontrinitarianism is a form of Christianity that rejects the mainstream Christian doctrine of the Trinity—the teaching that God is three distinct hypostases or persons who are coeternal, coequal, and indivisibly united in one being, or essence (from the Greek ousia ). Certain religious groups that emerged during the Protestant Reformation have historically been known as antitrinitarian, but are not considered Protestant in popular discourse due to their nontrinitarian nature.[ according to whom? ]

Christianity is an Abrahamic monotheistic religion based on the life and teachings of Jesus of Nazareth. Its adherents, known as Christians, believe that Jesus is the Christ, the Son of God, and the savior of all people, whose coming as the Messiah was prophesied in the Hebrew Bible, called the Old Testament in Christianity, and chronicled in the New Testament. It is the world's largest religion with about 2.4 billion followers.

Christian theology is the theology of Christian belief and practice. Such study concentrates primarily upon the texts of the Old Testament and of the New Testament, as well as on Christian tradition. Christian theologians use biblical exegesis, rational analysis and argument. Theologians may undertake the study of Christian theology for a variety of reasons, such as in order to:

Trinity Christian doctrine that God is one God, but three coeternal consubstantial persons

The Christian doctrine of the Trinity holds that God is one God, but three coeternal consubstantial persons or hypostases—the Father, the Son, and the Holy Spirit—as "one God in three Divine persons". The three persons are distinct, yet are one "substance, essence or nature" (homoousios). In this context, a "nature" is what one is, whereas a "person" is who one is. Sometimes differing views are referred to as nontrinitarian. Trinitarianism contrasts with positions such as Binitarianism and Monarchianism, of which Modalistic Monarchianism and Unitarianism are subsets.

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According to churches that consider the decisions of ecumenical councils final, Trinitarianism was definitively declared to be Christian doctrine at the 4th-century ecumenical councils, [1] [2] [3] that of the First Council of Nicaea (325), which declared the full divinity of the Son, [4] and the First Council of Constantinople (381), which declared the divinity of the Holy Spirit. [5]

Ecumenical council conference of ecclesiastical dignitaries and theological experts convened to discuss and settle matters of Church doctrine and practice

An ecumenical council is a conference of ecclesiastical dignitaries and theological experts convened to discuss and settle matters of Church doctrine and practice in which those entitled to vote are convoked from the whole world (oikoumene) and which secures the approbation of the whole Church.

First Council of Nicaea council of Christian bishops convened in Nicaea in 325

The First Council of Nicaea was a council of Christian bishops convened in the Bithynian city of Nicaea by the Roman Emperor Constantine I in AD 325.

God the Son in Christianity, the second person of the Trinity, begotten by God the Father, incarnated as Jesus Christ

God the Son is the second person of the Trinity in Christian theology. The doctrine of the Trinity identifies Jesus as the incarnation of God, united in essence (consubstantial) but distinct in person with regard to God the Father and God the Holy Spirit.

In terms of number of adherents, nontrinitarian denominations comprise a minority of modern Christianity. The largest nontrinitarian Christian denominations are The Church of Jesus Christ of Latter-day Saints, Oneness Pentecostals, Jehovah's Witnesses, La Luz del Mundo and the Iglesia ni Cristo, though there are a number of other smaller groups, including Christadelphians, Christian Scientists, Dawn Bible Students, Living Church of God, Assemblies of Yahweh, Israelite Church of God in Jesus Christ, Members Church of God International, Unitarian Christians, Unitarian Universalist Christians, The Way International, The Church of God International, and the United Church of God. [6]

A Christian denomination is a distinct religious body within Christianity, identified by traits such as a name, organization, leadership and doctrine. The Catholic Church, Eastern Orthodox Church and Oriental Orthodoxy, meaning the large majority, all self-describe as churches, whereas many Protestant denominations self-describe as congregations or fellowships. Divisions between one group and another are defined by authority and doctrine; issues such as the nature of Jesus, the authority of apostolic succession, ecclesiology, eschatology, and papal primacy may separate one denomination from another. Groups of denominations—often sharing broadly similar beliefs, practices, and historical ties—are sometimes known as "branches of Christianity". These branches differ in many ways, especially through differences in practices and belief.

The Church of Jesus Christ of Latter-day Saints nontrinitarian Christian restorationist church

The Church of Jesus Christ of Latter-day Saints, often informally known as the LDS Church or Mormon Church, is a nontrinitarian, Christian restorationist church that is considered by its members to be the restoration of the original church founded by Jesus Christ. The church is headquartered in Salt Lake City, Utah in the United States, and has established congregations and built temples worldwide. According to the church, it has over 16 million members and 65,000 full-time volunteer missionaries. In 2012, the National Council of Churches ranked the church as the fourth-largest Christian denomination in the United States, with over 6.5 million members there as of January 2018. It is the largest denomination in the Latter Day Saint movement founded by Joseph Smith during the early 19th century period of religious revival known as the Second Great Awakening.

Oneness Pentecostalism is a movement within the Christian family of churches known as Pentecostalism. It derives its distinctive name from its teaching on the Godhead, which is popularly referred to as the "Oneness doctrine," a form of Modalistic Monarchianism. This doctrine states that there is one God, a singular divine Spirit, who manifests himself in many ways, including as Father, Son, and Holy Ghost. This stands in sharp contrast to the doctrine of three distinct and eternal persons posited by Trinitarian theology. Oneness believers baptize in the name of Jesus Christ, rather than using the Trinitarian formula.

Nontrinitarian views differ widely on the nature of God, Jesus, and the Holy Spirit. Various nontrinitarian philosophies, such as adoptionism, monarchianism, and subordinationism existed prior to the establishment of the Trinity doctrine in AD 325, 381, and 431, at the Councils of Nicaea, Constantinople, and Ephesus. [7] Nontrinitarianism was later renewed by Cathars in the 11th through 13th centuries, in the Unitarian movement during the Protestant Reformation, in the Age of Enlightenment of the 18th century, and in some groups arising during the Second Great Awakening of the 19th century.

God in Christianity is the eternal being who created and preserves all things. Christians believe God to be both transcendent and immanent. Christian teachings of the immanence and involvement of God and his love for humanity exclude the belief that God is of the same substance as the created universe but accept that God's divine nature was hypostatically united to human nature in the person of Jesus Christ, in an event known as the Incarnation.

Holy Spirit is understood differently among the Abrahamic religions. The term is also used to describe aspects of other religions and belief structures.

Adoptionism theological teaching

Adoptionism, also called dynamic monarchianism, is a Christian nontrinitarian theological doctrine which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension.

The doctrine of the Trinity, as held in mainstream Christianity, is not present in the other major Abrahamic religions.

The Abrahamic religions, also referred to collectively as Abrahamism, are a group of Semitic-originated religious communities of faith that claim descent from the Judaism of the ancient Israelites and the worship of the God of Abraham. The Abrahamic religions are monotheistic, with the term deriving from the patriarch Abraham.

Beliefs

Christian apologists and other Church Fathers of the 2nd and 3rd centuries, having adopted and formulated the Logos Christology, considered the Son of God as the instrument used by the supreme God, the Father, to bring the creation into existence. Justin Martyr, Theophilus of Antioch, Hippolytus of Rome and Tertullian in particular state that the internal Logos of God (Gr. Logos endiathetos, Lat. ratio)—his impersonal divine reason—was begotten as Logos uttered (Gr. Logos prophorikos, Lat. sermo, verbum), becoming a person to be used for the purpose of creation. [8]

Christian apologetics is a branch of Christian theology that defends Christianity against objections.

Church Fathers Group of ancient and influential Christian theologians and writers

The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were ancient and influential Christian theologians and writers. There is no definitive list. The era of these scholars who set the theological and scholarly foundations of Christianity largely ended by AD 700.

Logos (Christianity) Name or title of Jesus Christ

In Christology, the Logos is a name or title of Jesus Christ, derived from the prologue to the Gospel of John "In the beginning was the Word, and the Word was with God, and the Word was God", as well as in the Book of Revelation, "And he was clothed with a vesture dipped in blood: and his name is called The Word of God." These passages have been important for establishing the doctrine of the divinity of Jesus since the earliest days of Christianity.

The Encyclopædia Britannica (11th edition) states: "to some Christians the doctrine of the Trinity appeared inconsistent with the unity of God. ... they therefore denied it, and accepted Jesus Christ, not as incarnate God, but as God's highest creature by whom all else was created. ... [this] view in the early Church long contended with the orthodox doctrine." [9] Although the nontrinitarian view eventually disappeared in the early Church and the Trinitarian view became an orthodox doctrine of modern Christianity, variations of the nontrinitarian view are still held by a small number of Christian groups and denominations.

Various views exist regarding the relationships between the Father, Son, and Holy Spirit.

Modern Christian groups

History

Early Christianity

Most nontrinitarians take the position that the doctrine of the earliest form of Christianity was nontrinitarian, but that early Christianity was either strictly Unitarian or Binitarian, or Modalist as in the case of the Montanists, Marcionites, and Christian Gnostics. For them, early Christianity eventually changed after the edicts of Emperor Constantine I and his sentence pronounced on Arius, which was later followed by the declaration by Emperor Theodosius I in the Edict of Thessalonica, cunctos populos of February 380 that Christianity as defined in the Nicene Creed was the official religion of the Roman Empire. A year later, the Second Ecumenical Council confirmed this in a revised Creed. Nontrinitarians dispute the veracity of the Nicene Creed based on its adoption nearly 300 years after the life of Jesus as a result of conflict within pre-Nicene early Christianity during a dramatic shift in Christianity's status.

The First Council of Nicaea depicted with Arius beneath the feet of Emperor Constantine and the bishops Nikea-arius.png
The First Council of Nicaea depicted with Arius beneath the feet of Emperor Constantine and the bishops

Although nontrinitarian beliefs continued and were dominant among some peoples—for example, the Lombards, Ostrogoths, Visigoths and Vandals—for hundreds of years, the Trinity doctrine eventually gained prominence in the Roman Empire. Nontrinitarians typically argue that early nontrinitarian beliefs, such as Arianism, were systematically suppressed (often to the point of death). [44] After the First Council of Nicaea, Roman Emperor Constantine I issued an edict against Arius' writings, which included systematic book burning. [45] In spite of the decree, Constantine ordered the readmission of Arius to the church, removed the bishops (including Athanasius) who upheld the teaching of Nicaea, [46] allowed Arianism to grow within the Empire and to spread to Germanic tribes on the frontier, [47] and was himself baptized by an Arian bishop, Eusebius of Nicomedia. [48] His successors as Christian emperors promoted Arianism, until Theodosius I came to the throne in 379 and supported Nicene Christianity.

The Easter letter that Athanasius issued in 367, when the Eastern Empire was ruled by the Arian Emperor Valens, specified the books that belong to the Old Testament and the New Testament, together with seven other books to be read "for instruction in the word of godliness"; it also excluded what Athanasius called apocryphal writings, falsely presented as ancient. [49] Elaine Pagels writes: "In AD 367, Athanasius, the zealous bishop of Alexandria... issued an Easter letter in which he demanded that Egyptian monks destroy all such unacceptable writings, except for those he specifically listed as 'acceptable' even 'canonical'—a list that constitutes the present 'New Testament'". [50] [51]

Nontrinitarians see the Nicene Creed and the results of the Council of Chalcedon as essentially political documents, resulting from the subordination of true doctrine to state interests by leaders of the Catholic Church, so that the church became, in their view, an extension of the Roman Empire. Nontrinitarians (both Modalists and Unitarians) assert that Athanasius and others at Nicaea adopted Greek Platonic philosophy and concepts, and incorporated them in their views of God and Christ. [52]

The author H. G. Wells, later famous for his contribution to science-fiction, wrote in The Outline of History: "We shall see presently how later on all Christendom was torn by disputes about the Trinity. There is no evidence that the apostles of Jesus ever heard of the Trinity, at any rate from him." [53]

The question of why such a central doctrine to the Christian faith would never have been explicitly stated in scripture or taught in detail by Jesus himself was sufficiently important to 16th century historical figures such as Michael Servetus to lead them to argue the question. The Geneva City Council, in accord with the judgment of the cantons of Zürich, Bern, Basel, and Schaffhausen, condemned Servetus to be burned at the stake for this and his opposition to infant baptism.

The Encyclopædia of Religion and Ethics describes the five stages that led to the formulation of the doctrine of the Trinity: [54]

  1. The acceptance of the pre-human existence of Jesus as the (middle-platonic) Logos, namely, as the medium between the transcendent sovereign God and the created cosmos. The doctrine of Logos was accepted by the Apologists and by other Fathers of the 2nd and 3rd centuries, such as Justin the Martyr, Hippolytus, Tertullian, Ireneus, Clement of Alexandria, Origen, Lactantius, and in the 4th century by Arius;
  2. The doctrine of the timeless generation of the Son from the Father as it was articulated by Origen in his effort to support the ontological immutability of God, that he is ever-being a father and a creator. The doctrine of the timeless generation was adopted by Athanasius of Alexandria;
  3. The acceptance of the idea that the son of God is of the same transcendent nature ( homoousios ) as his father. This position was declared in the Nicene Creed, which specifically states the son of God is as immutable as his father;
  4. The acceptance that the Holy Spirit also has ontological equality as a third person in a divine Trinity and the final Trinitarian terminology by the teachings of the Cappadocian Fathers;
  5. The addition of the Filioque to the Nicene Creed, as accepted by the Roman Catholic Church.

Following the Reformation

By 1530, following the Protestant Reformation, and the German Peasants' War of 1524–1525, large areas of Northern Europe were Protestant, and forms of nontrinitarianism began to surface among some "Radical Reformation" groups, particularly Anabaptists. The first recorded English antitrinitarian was John Assheton (1548), an Anglican priest. The Italian Anabaptist "Council of Venice" (1550) and the trial of Michael Servetus (1553) marked the clear emergence of markedly antitrinitarian Protestants. Though the only organised nontrinitarian churches were the Polish Brethren who split from the Calvinists (1565, expelled from Poland 1658), and the Unitarian Church of Transylvania (founded 1568). Nonconformists, Dissenters and Latitudinarians in Britain were often Arians or Unitarians, and the Doctrine of the Trinity Act 1813 allowed nontrinitarian worship in Britain. In America, Arian and Unitarian views were also found among some Millennialist and Adventist groups, though the Unitarian Church itself began to decline in numbers and influence after the 1870s. [55] [56]

Points of dissent

Nontrinitarian Christians with Arian or Semi-Arian views contend that the weight of scriptural evidence supports Subordinationism, that of the Son's total submission to the Father, and of paternal supremacy over the Son in every aspect. They acknowledge the Son's high rank at God's right hand, but teach that the Father is still greater than the Son in all things.

While acknowledging that the Father, Son, and Spirit are essential in creation and salvation, they argue that that in itself does not confirm that the three are each co-equal or co-eternal. They also affirm that God is only explicitly identified as "one" in the Bible, and that the doctrine of the Trinity, which word literally meaning a set of three, ascribes a co-equal threeness to the being of the infinite God that is not explicitly scriptural.

Scriptural support

Critics of the Trinity doctrine argue that it, for a teaching described as fundamental, lacks direct scriptural support. Proponents of the doctrine assert that although the doctrine is not stated directly in the New Testament, it is instead an interpretation of elements contained therein that imply the doctrine that was later formulated in the 4th century.

William Barclay, a Church of Scotland minister, says: "It is important and helpful to remember that the word Trinity is not itself a New Testament word. It is even true in at least one sense to say that the doctrine of the Trinity is not directly New Testament doctrine. It is rather a deduction from and an interpretation of the thought and the language of the New Testament." [57] The New Catholic Encyclopedia states : "The doctrine of the Holy Trinity is not taught [explicitly] in the [Old Testament]", "The formulation 'one God in three Persons' was not solidly established [by a council] ... prior to the end of the 4th century." [58] Similarly, Encyclopedia Encarta states: "The doctrine is not taught explicitly in the New Testament, where the word God almost invariably refers to the Father. ... The term trinitas was first used in the 2nd century, by the Latin theologian Tertullian, but the concept was developed in the course of the debates on the nature of Christ ... In the 4th century, the doctrine was finally formulated". [59] Encyclopædia Britannica says: "Neither the word Trinity nor the explicit doctrine appears in the New Testament, nor did Jesus and his followers intend to contradict the Shema in the Old Testament: "Hear, O Israel: The Lord our God is one Lord" ( Deuteronomy 6:4 ). ... The doctrine developed gradually over several centuries and through many controversies. ... by the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity took substantially the form it has maintained ever since." [60] The Anchor Bible Dictionary states: "One does not find in the NT the trinitarian paradox of the coexistence of the Father, Son, and Spirit within a divine unity." [61]

Catholic historian Joseph F. Kelly, speaking of legitimate theological development, writes: "The Bible may not use the word 'Trinity', but it refers to God the Father frequently; the Gospel of John emphasized the divinity of the Son; several New Testament books treat the Holy Spirit as divine. The ancient theologians did not violate biblical teaching but sought to develop its implications. ... [Arius'] potent arguments forced other Christians to refine their thinking about the Trinity. At two ecumenical councils, Nicea I in 325 and Constantinople I in 381, the church at large defined the Trinity in the way now so familiar to us from the Nicene Creed. This exemplifies development of doctrine at its best. The Bible may not use the word 'Trinity', but trinitarian theology does not go against the Bible. On the contrary, Catholics believe that trinitarianism has carefully developed a biblical teaching for later generations." [2]

Questions about co-equal deity of Jesus

Raymond E. Brown (1928–1988), American Catholic priest and Trinitarian, wrote that Mark 10:18 , Matthew 27:46 , John 20:17 , Ephesians 1:17 , 2 Corinthians 1:3 , 1 Peter 1:3 , John 17:3 , 1 Corinthians 8:6 , Ephesians 4:4-6 , 1 Corinthians 12:4-6 , 2 Corinthians 13:14 , 1 Timothy 2:5 , John 14:28 , Mark 13:32 , Philippians 2:5-10 , and 1 Corinthians 15:24-28 are "texts that seem to imply that the title God was not used for Jesus" and are "negative evidence which is often somewhat neglected in Catholic treatments of the subject"; that Gal 2:20 , Acts 20:28, John 1:18 , Colossians 2:2 , 2 Thessalonians 1:12 , 1John 5:20 , Romans 9:5, and 2 Peter 1:1 are "texts where, by reason of textual variants or syntax, the use of 'God' for Jesus is dubious"; and that Hebrews 1:8-9 , John 1:1, and John 20:28 are "texts where clearly Jesus is called God". [62]

The Septuagint translate אלוהים (Elohim) as θεος (Theos). [63] At Deuteronomy 6:4 (the Shema Yisrael, quoted by Jesus at Mark 12:29 ), the plural form of the Hebrew word "God" ( Elohim ) is used, generally understood to denote majesty, excellence and the superlative. [64] It has been stated that in the original Greek in Mark 12:29, there are no "plural modifiers" in that Greek word there for "one" (heis), but that in Mark 12 it is simply a masculine singular "one". And that because of that, there is no valid reason to believe that the Hebrew word for "one" in Deuteronomy 6 ("echad") was necessarily a "plural one", rather than just simply numerical "one". [65] At Deuteronomy 6:4, the Tetragrammaton appears twice in this verse, leading Jehovah's Witnesses and certain Jewish scholars to conclude that belief in a singular (and therefore indivisible) supremely powerful God is essential to the Shema. [66] [67]

John 1:1

In John 1:1 there is a distinction between God and the Logos. Trinitarians contend that the third part of the verse (John 1:1c) translates as "and the Word was God", pointing to a distinction as subjects between God and the Logos but an equivalence in nature. [68] [69] [70] [71] Some nontrinitarians assert that the Koine Greek ("kai theos ên ho logos") should be translated as "and a God was the Word" (or "and the Word was a god"). Based on their contention that the article of theos is anarthrous, lacking a definite article, they believe the verse refers to Jesus' pre-human existence as "a god" or a divine one as distinct from "the God". Nontrinitarians also contend that the author of John's gospel could have written "kai ho theos ên ho logos" ("and the Word was the God") if that were his intended meaning. [72] [ self-published source ] [73] [74] Others argue that the Greek should be translated as "and the Logos was divine" (with theos as an adjective), wherein the Logos is interpreted as God's "plan" or "reasoning" for salvation. According to Modalists, the Logos 'becoming flesh' refers to the "plan" or "eternal mind" of God being manifested in the birth of the man Jesus rather than the incarnation of a pre-existent Jesus.[ citation needed ]

John 10:30

John 10:30 —Nontrinitarians such as Arians believe that when Jesus said, "I and the Father are one," he did not mean that they were actually "one substance", or "one God", or co-equal and co-eternal, but rather that he and the Father have a "unity of purpose", and that the context indicates that Jesus was saying that they were "one" in pastoral work. The point being that the Father and the Son were united in the divine work of saving the 'sheep'. Nontrinitarian Christians also cite John 17:21 , [75] wherein Jesus prayed regarding his disciples: "That they may all be one, as you, Father, are in me, and I in you, that they may be in us," adding "that they may be one even as we are one". They argue that the same Greek word (hen) for "one" throughout John 17 indicates that Jesus did not expect for his followers to literally become a single, or "one in substance", with each other, or with God, and therefore that Jesus also did not expect his hearers to think that he and God the Father were one entity either. [75]

John 20:28-29

John 20:28-29 —"And Thomas answered and said to Him, "My Lord and my God!" Jesus said to him, "Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed"". Since Thomas called Jesus God, Jesus's statement appears to endorse Thomas's assertion. Nontrinitarians sometimes respond that it is plausible that Thomas is addressing the Lord Jesus and then the Father.[ citation needed ] Another possible answer is that Jesus himself said, "Is it not written in your law, I said, Ye are gods?" ( John 10:34 ) referring to Psalm 82:6-8.[ citation needed ] The word "gods" in verse 6 and "God" in verse 8 is the same Hebrew word "'elohim", [76] which means, "gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative", [77] and can also refer to powers and potentates, in general, or as "God, god, gods, rulers, judges or angels", [76] and as "divine ones, goddess, godlike one". [78] Therefore, the point being that Jesus was a power or mighty one to the Apostles, as the resurrected Messiah, and as the reflection of God the Father.

2 Corinthians 13:14

2 Corinthians 13:14 —"The Grace of the Lord Jesus Christ and the love of God and the sharing in the Holy Spirit be with all of you." It is argued by Trinitarians that the appearance of "Father, Son, and Spirit" together in Paul's prayer for Grace on all believers, and are considered essential for salvation, that the verse is consistent with a triune godhead. Nontrinitarians such as Arians reply[ citation needed ] that they do not disagree that all three are necessary for salvation and grace, but argue that the passage does not explicitly say that all three are co-equal or co-eternal. [79] [ unreliable source? ]

Philippians 2:5-6

Philippians 2:5-6 —"Have this mind among yourselves, which is yours in Christ Jesus, [or "which was also in Christ Jesus",] who, though he was in the form of God, did not count equality with God a thing to be grasped" (ESV). The word translated in the English Standard Version as "a thing to be grasped" is ἁρπαγμόν. Other translations of the word are indicated in the Holman Christian Standard Bible: "Make your own attitude that of Christ Jesus, who, existing in the form of God, did not consider equality with God as something to be used for His own advantage" [or "to be grasped", or "to be held on to"]. [80] The King James Version has: "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." [81] Nontrinitarians make the argument that the passage is simply saying that Christ did not consider equality with God something graspable, and that better English translations make it clearer. [82] Another point is that the original Greek had no definite article for "form of God", which would mean "a form of divinity", and that the term "morphe" in Koine Greek would simply mean a general external quality or station, but not necessarily the absolute thing itself, and therefore they argue that the passage does not explicitly teach either co-equality, co-eternity, or consubstantiality. [83] [84]

Hebrews 9:14

Hebrews 9:14 —"How much more will the Blood of Christ, who through an eternal Spirit, offered himself without blemish to God, cleanse our consciences from dead works, that we may render sacred service to the living God?" Most nontrinitarians agree[ citation needed ] that the Holy Spirit had no beginning, but believe it is not an actual person. Nontrinitarians contend that it is obvious that God the Father in the passage is the One who is ultimately reached, and therefore is greater than the other two entities, and that a "co-equal trinity" is not explicitly taught in the passage, but only inferred. [85]

Terminology

"The term 'Trinity' is not in the Bible", [86] and some nontrinitarians use this as an argument to state[ citation needed ] that the doctrine of the Trinity relies on non-biblical terminology, and that the number three is never clearly associated with God necessarily, other than within the Comma Johanneum which is of spurious or disputed authenticity. They argue[ citation needed ] that the only number clearly unambiguously ascribed to God in the Bible is one, and that the Trinity, literally meaning three-in-one, ascribes a co-equal threeness to God that is not explicitly biblical.

Nontrinitarians cite other examples[ citation needed ] of terms or phrases not found in the Bible; multiple "persons" in relation to God, the terms "God the Son", "God-Man", "God the Holy Spirit", "eternal Son", and "eternally begotten". While the Trinitarian term hypostasis is found in the Bible, it is used only once in reference to God [Heb 1:3] where it states that Jesus is the express image of God's person. The Bible does not explicitly use the term in relation to the Holy Spirit nor explicitly mentions the Son having a distinct hypostasis from the Father.[ citation needed ]

The First Council of Nicaea included in its Creed the major term homoousios (of the same essence), which was used also by the Council of Chalcedon to speak of a double consubstantiality of Christ, "consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood". [87] Nontrinitarians accept what Pier Franco Beatrice wrote: "The main thesis of this paper is that homoousios came straight from Constantine's Hermetic background. ... The Plato recalled by Constantine is just a name used to cover precisely the Egyptian and Hermetic theology of the "consubstantiality" of the Logos-Son with the Nous-Father, having recourse to a traditional apologetic argument. In the years of the outbreak of the Arian controversy, Lactantius might have played a decisive role in influencing Constantine's Hermetic interpretation of Plato's theology and consequently the emperor's decision to insert homoousios in the Creed of Nicaea." [88]

Trinitarians see the absence of the actual word "Trinity" and other Trinity-related terms in the Bible as no more significant than the absence in the Bible of the words "monotheism", "omnipotence", "oneness", "Pentecostal", "apostolic", "incarnation" and even "Bible" itself. [89] [90] They maintain that, 'while the word Trinity is not in the Bible, the substance or drift of the doctrine is definitely biblical, if not explicitly than at least implicitly.' [2] [57] [91]

Holy Spirit

Nontrinitarian views about the Holy Spirit differ from mainstream Christian doctrine and generally fall into several distinct categories. Most scriptures traditionally in support of the Trinity refer to the Father and the Son, but not to the Holy Spirit.

Unitarian

Groups with Unitarian theology such as Polish Socinians, the 18th–19th-century Unitarian Church and Christadelphians consider the Holy Spirit to be an aspect of God's power rather than a person. [92] Christadelphians believe that the phrase Holy Spirit refers to God's power or character, depending on the context. [20] Similarly, Jehovah's Witnesses believe that the Holy Spirit is not an actual person but is God's "active force" that he uses to accomplish his will. [93]

Binitarianism

Armstrongites, such as the Living Church of God, believe that the Logos and God the Father are co-equal and co-eternal, but they do not believe that the Holy Spirit is an actual person, like the Father and the Son. They believe the Holy Spirit is the Power, Mind, or Character of God, depending on the context. They teach, "The Holy Spirit is the very essence, the mind, life and power of God. It is not a Being. The Spirit is inherent in the Father and the Son, and emanates from Them throughout the entire universe." [94]

Modalist groups

Oneness Pentecostalism, as with other modalist groups, teach that the Holy Spirit is a mode of God, rather than a distinct or separate person in the godhead, and that the Holy Spirit is another name for God the Father. According to Oneness theology, the Holy Spirit is the Father operating in a certain capacity or manifestation. The United Pentecostal Church teaches that there is no personal distinction between God the Father, the Son, and the Holy Spirit. [95] [96] [97] The two titles "Father" and "Holy Spirit" (as well as others) are said to not reflect separate "persons" within the Godhead, but rather two different ways in which the one God reveals himself to his creatures. The Oneness view of Bible verses that mention God and his Spirit (e.g. Isaiah 48:16) is that they do not imply two "persons" any more than various scriptural references to a man and his spirit or soul (such as in Luke 12:19) imply two "persons" existing within one body. [98] [ unreliable source? ][ dead link ]

Latter Day Saint movement

In the Latter Day Saint movement, the Holy Ghost (usually synonymous with Holy Spirit) [99] is considered to be the third distinct member of the Godhead (Father, Son and Holy Ghost), [100] and to have a body of "spirit", [101] which makes him unlike the Father and the Son who are said to have bodies "as tangible as man's". [102] According to LDS doctrine, the Holy Spirit is believed to be a person, [102] [103] with a body of spirit, able to pervade all worlds. [104]

Latter Day Saints believe that the Father, the Son, and the Holy Ghost are part of the Godhead, but that the Father is greater than the Son, and that the Son is greater than the Holy Spirit in position and authority, but not in nature (i.e., they equally share the "God" nature). [104] They teach that the Father, Son, and Spirit are three ontologically separate, self-aware entities who share a common "God" nature distinct from our "human" nature, who are "One God" in the sense of being united (in the same sense that a husband and wife are said to be "one"), similar to Social trinitarianism.

A number of Latter Day Saint sects, most notably the Community of Christ (the second largest Latter Day Saint denomination), the Church of Christ (Temple Lot), [105] and derived groups, follow a traditional Protestant trinitarian theology.

Other groups

The Unity Church interprets the religious terms Father, Son, and Holy Spirit metaphysically, as three aspects of mind action: mind, idea, and expression. They believe this is the process through which all manifestation takes place. [106]

Groups in the Rastafari movement generally state that it is Haile Selassie who embodies both God the Father and God the Son, while the Holy (or "Hola") Spirit is to be found within every human being. Rastas also say that the true church is the human body, and that it is this church (or "structure") that contains the Holy Spirit.

Inter-religious dialogue

The Trinity doctrine is integral in inter-religious disagreements with the other two main Abrahamic religions, Judaism and Islam; the former rejects Jesus' divine mission entirely, and the latter accepts Jesus as a human prophet and the Messiah but not as the son of God, although accepting virgin birth. The rejection of the Trinity doctrine has led to comparisons between nontrinitarian theology and Judaism and Islam.

In an 1897 article in the Jewish Quarterly Review , Montefiore describes Unitarianism as a bridge between Judaism and mainstream Christianity, calling it both a "phase of Judaism" and a "phase of Christianity". [107]

In Islam, the concept of a co-equal trinity is totally rejected, with Quranic verses calling the doctrine of the Trinity blasphemous. [108] Early Islam was originally seen as a variant of Arianism, a heresy in Orthodox and Catholic Christianity, by the Byzantine emperor in the 600s. In the 700s, many Arians in Spain considered Mohammed a prophet. In the mid 1500s, many Socinian unitarians were suspected of having Islamic leanings. Socinians praised Islam, though considering the Qur'an to contain errors, for its belief in the unity of God. Bilal Cleland claimed that "an anonymous writer" in A Letter of Resolution concerning the Doctrine of the Trinity and Incarnation (1693) states that Islam's greater number of adherents and military supremacy resulted from more closely maintaining correct doctrine than mainstream Christianity. [109]

Most Trinitarian Christians consider the doctrine of the Trinity to be an indispensable part of the faith; consequently, many Christians do not regard nontrinitarians as Christians.[ citation needed ]

Purported pagan origins of the Trinity

Horus, Osiris, and Isis Egypte louvre 066.jpg
Horus, Osiris, and Isis
Altar depicting a tricephalic god identified as Lugus Autel tricephale MuseeStRemi Reims 1131a.jpg
Altar depicting a tricephalic god identified as Lugus

The ancient Egyptians, whose influence on early religious thought was considered profound, usually arranged their gods and goddesses in groups of three, or trinities: some examples of this are the trinity of Osiris, Isis, and Horus , the trinity of Amun, Mut, and Khonsu , and the trinity of Khnum, Satis, and Anukis .[ citation needed ]

Some nontrinitarians[ who? ] also say that a link between the doctrine of the Trinity and the Egyptian Christian theologians of Alexandria suggests that Alexandrian theology, with its strong emphasis on the deity of Jesus, served to infuse Egypt's pagan religious heritage into Christianity. They accuse the Church of adopting these Egyptian tenets after adapting them to Christian thinking by means of Greek philosophy. [110]

They say the development of the idea of a co-equal triune godhead was based on pagan Greek and Platonic influence, including many basic concepts from Aristotelian philosophy incorporated into the biblical God. As an example, they assert that Aristotle stated: "All things are three, and thrice is all: and let us use this number in the worship of the gods; for, as Pythagoreans say, everything and all things are bound by threes, for the end, the middle, and the beginning have this number in everything, and these compose the number of the Trinity." [111] [112] However, the words attributed to Aristotle differ in a number of ways from what has been published as the philosopher's original text in Greek, [113] [114] [115] which omits "let us use this number in the worship of the gods", and are not supported by translations of the works of Aristotle by scholars such as Stuart Leggatt, W. K. C. Guthrie, J. L. Stocks, Thomas Taylor and Jules Barthélemy-Saint-Hilaire. [116]

Some antitrinitarians note also that the Greek philosopher Plato believed in a special "threeness" in life and in the universe. In Plato's work Phaedo, he introduces the word "triad" (in Greek τριάς), [117] which is rendered in English as "trinity". This was adopted by 3rd and 4th century professed Christians as roughly corresponding to "Father, Word, and Spirit (Soul)". [118] Nontrinitarian Christians contend that such notions and adoptions make the Trinity doctrine extra-biblical.[ citation needed ] They[ who? ] say there is a widely acknowledged synthesis of Christianity with Platonic philosophy evident in trinitarian formulas appearing by the end of the 3rd century. They[ who? ] allege that beginning with the Constantinian period, these pagan ideas were forcibly imposed on the churches as Catholic doctrine. Most groups subscribing to the theory of a Great Apostasy generally concur in this thesis.[ citation needed ]

The early apologists, including Justin Martyr, Tertullian and Irenaeus, frequently discussed the parallels and contrasts between Christianity, Paganism and other syncretic religions, and answered charges of borrowing from paganism in their apologetical writings.[ citation needed ]

Hellenic influences

Advocates of the "Hellenic influences" argument[ who? ] attempt to trace the influence of Greek philosophers, such as Plato or Aristotle, who, they say, taught an essential "threeness" of the Ultimate Reality, and also the concept of "eternal derivation", that is, "a birth without a becoming".[ citation needed ] They[ who? ] say that theologians of the 4th century AD, such as Athanasius of Alexandria, interpreted the Bible through a Middle Platonist and later Neoplatonist filter, mixing Greek pagan philosophy with the biblical concepts of God and Christ.[ citation needed ] These advocates[ who? ] point to what they see as similarities between Hellenistic philosophy and post-Apostolic Christianity, by examining the following factors:

  • Stuart G Hall (formerly Professor of Ecclesiastical History at King's College, London) describes the subsequent process of philosophical/theological amalgamation in Doctrine and Practice in the Early Church (1991), where he writes:

    The apologists began to claim that Greek culture pointed to and was consummated in the Christian message, just as the Old Testament was. This process was done most thoroughly in the synthesis of Clement of Alexandria. It can be done in several ways. You can rake through Greek literature, and find (especially in the oldest seers and poets) references to 'God' which are more compatible with monotheism than with polytheism (so at length Athenagoras.) You can work out a common chronology between the legends of prehistoric (Homer) Greece and the biblical record (so Theophilus.) You can adapt a piece of pre-Christian Jewish apologetic, which claimed that Plato and other Greek philosophers got their best ideas indirectly from the teachings of Moses in the Bible, which was much earlier. This theory combines the advantage of making out the Greeks to be plagiarists (and therefore second-rate or criminal), while claiming that they support Christianity by their arguments at least some of the time. Especially this applied to the question of God. [119]

  • The neo-Platonic trinities, such as that of the One, the Nous and the Soul, are not considered a trinity necessarily of consubstantial equals as in mainstream Christianity. However, the neo-Platonic trinity has the doctrine of emanation, or "eternal derivation", a timeless procedure of generation having as a source the One and claimed to be paralleled with the generation of the light from the Sun. This was adopted by Origen and later on by Athanasius, and applied to the generation of the Son from the Father, because they believed that this analogy could be used to support the notion that the Father, as immutable, always had been a Father, and that the generation of the Son is therefore eternal and timeless. [120]
  • The synthesis of Christianity with Platonic philosophy was further incorporated in the trinitarian formulas that appeared by the end of the 3rd century. "The Greek philosophical theology" was "developed during the Trinitarian controversies over the relationships among the persons of the Godhead". [121] Some[ who? ] assert that this incorporation was well known during the 3rd century, because the allegation of borrowing was raised by some disputants when the Nicene doctrine was being formalized and adopted by the bishops. For example, in the 4th century, Marcellus of Ancyra, who taught the Father, Son, and Holy Spirit were one person (hypostasis), said in his On the Holy Church, 9:

    Now with the heresy of the Ariomaniacs, which has corrupted the Church of God ... These then teach three hypostases, just as Valentinus the heresiarch first invented in the book entitled by him 'On the Three Natures'. For he was the first to invent three hypostases and three persons of the Father, Son and Holy Spirit, and he is discovered to have filched this from Hermes and Plato." [122]

In his Introduction to the 1964 book Meditations , the Anglican priest Maxwell Staniforth discussed the profound influence of Stoic philosophy on Christianity. In particular:

Again in the doctrine of the Trinity, the ecclesiastical conception of Father, Word, and Spirit finds its germ in the different Stoic names of the Divine Unity. Thus Seneca, writing of the supreme Power which shapes the universe, states, 'This Power we sometimes call the All-ruling God, sometimes the incorporeal Wisdom, sometimes the holy Spirit, sometimes Destiny.' The Church had only to reject the last of these terms to arrive at its own acceptable definition of the Divine Nature; while the further assertion 'these three are One', which the modern mind finds paradoxical, was no more than commonplace to those familiar with Stoic notions. [123]

Christian groups with nontrinitarian positions

People

See also

Notes

  1. Olson, Roger E; Hall, Christopher Alan (2002). The Trinity. ISBN   9780802848277 . Retrieved 5 March 2015.
  2. 1 2 3 Kelly, Joseph F (2006). An Introduction to the New Testament for Catholics. ISBN   9780814652169 . Retrieved 5 March 2015.
  3. Olson, Roger E (April 1999). The Story of Christian Theology. ISBN   9780830815050 . Retrieved 5 March 2015.
  4. Lohse, Bernhard (1966). A Short History of Christian Doctrine. ISBN   9781451404234 . Retrieved 5 March 2015.
  5. Geanakoplos, Deno John (1989). Constantinople and the West. ISBN   9780299118846 . Retrieved 5 March 2015.
  6. Halsey, A. (13 October 1988). British Social Trends since 1900: A Guide to the Changing Social Structure of Britain. Palgrave Macmillan UK. p. 518. ISBN   9781349194667. his so called 'non-Trinitarian' group includes the Jehovah's Witnesses, Mormons, Christadelphians, Apostolics, Christian Scientists, Theosophists, Church of Scientology, Unification Church (Moonies), the Worldwide Church of God and so on.
  7. von Harnack, Adolf (1894-03-01). "History of Dogma" . Retrieved 2007-06-15. [In the 2nd century,] Jesus was either regarded as the man whom God hath chosen, in whom the Deity or the Spirit of God dwelt, and who, after being tested, was adopted by God and invested with dominion, (Adoptionist Christology); or Jesus was regarded as a heavenly spiritual being (the highest after God) who took flesh, and again returned to heaven after the completion of his work on earth (pneumatic Christology)
  8. Justo L. González, The Story of Christianity: The Early Church to the Present Day, Prince Press, 1984, Vol. 1, pp. 159-161• Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, The University of Chicago Press, 1971, Vol. 1, pp. 181-199
  9. Chisholm, Hugh, ed. (1911). "Christianity"  . Encyclopædia Britannica . 6 (11th ed.). Cambridge University Press. p. 285.
  10. "HISTORY OF ARIANISM" . Retrieved 5 March 2015.
  11. "Second Creed of Sirmium or "The Blasphemy of Sirmium"". www.fourthcentury.com. Retrieved 2017-03-09.
  12. Stephen Goranson, “Ebionites,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 261.
  13. "American Unitarian Conference".
  14. 1 2 David K. Bernard, Oneness and Trinity A.D. 100  300  The Doctrine of God and Ancient Christian Writings  Word Aflame Press, Hazelwood Montana, 1991, p. 156.
  15. St. Athanasius (1911), "In Controversy With the Arians", Select Treatises, Newman, John Henry Cardinal trans, Longmans, Green, & Co, p. 124, footn.
  16. John Philoponus - Tritheism - Stanford Encyclopedia of Philosophy. Retrieved 10 July 2019.
  17. Flint, James; Deb Flint. One God or a Trinity?. Hyderabad: Printland Publishers. ISBN   978-81-87409-61-8.
  18. Pearce, Fred. Jesus: God the Son or Son of God? Does the Bible Teach the Trinity?. Birmingham, UK: The Christadelphian Magazine and Publishing Association Ltd (UK). p. 8.
  19. Tennant, Harry. The Holy Spirit: Bible Understanding of God's Power. Birmingham, UK: The Christadelphian Magazine and Publishing Association Ltd (UK).
  20. 1 2 Broughton, James H.; Peter J Southgate. The Trinity: True or False?. UK: The Dawn Book Supply. Archived from the original on 2011-11-18.Cite uses deprecated parameter |deadurl= (help)
  21. Nelson's guide to denominations J. Gordon Melton - 2007 "Later in the century, various leaders also began to express doubts about the Trinity, and a spectrum of opinion emerged. ... Still others, such as the Church of God General Conference (Abrahamic Faith) specifically denied the Trinity ..."
  22. Manalo, Eraño G., Fundamental Beliefs of the Iglesia ni Cristo (Church of Christ) (Iglesia ni Cristo; Manila 1989)
  23. Encyclopedia of Protestantism, page 474, J. Gordon Melton, 2005: "... for his many departures from traditional Christian and Protestant affirmations including the Trinity and the deity of Christ. ... 1 (1886; reprint , Rutherford, NJ: Dawn Bible Students Association, nd)"
  24. Watch Tower, October 1881, Watch Tower Reprints page 290 As Retrieved 2009-09-23, page 4, ""He gave his only begotten Son." This phraseology brings us into conflict with an old Babylonian theory, viz.: Trinitarianism. If that doctrine is true, how could there be any Son to give? A begotten Son, too? Impossible. If these three are one, did God send himself? And how could Jesus say: "My Father is greater than I." John 14:28. [emphasis retained from original]"
  25. "Z1882 July".
  26. "The Watchtower". January 15, 1992: 23.Cite journal requires |journal= (help)
  27. Insight on the Scriptures. 2. Watchtower Bible and Tract Society of Pennsylvania. 1988. pp. 393–394.
  28. Should You Believe in the Trinity?. Watch Tower Society. p. 20.
  29. Holland, Jeffrey R. "The Only True God and Jesus Christ Whom He Hath Sent" . Retrieved 29 November 2013.
  30. 1 2 Giles, Jerry C. (1992). "Jesus Christ: Firstborn in the Spirit". In Ludlow, Daniel H (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. p. 728. ISBN   978-0-02-879602-4. OCLC   24502140.
  31. 1 2 Millet, Robert L. (1992). "Jesus Christ: Overview". In Ludlow, Daniel H (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 724–726. ISBN   978-0-02-879602-4. OCLC   24502140.
  32. 1 2 "Arianism". Christian Apologetics and Research Ministry. 2008-12-13. Retrieved 29 November 2013.
  33. Robinson, Stephen E. (1992). "God the Father: Overview". In Ludlow, Daniel H (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 548–550. ISBN   978-0-02-879602-4. OCLC   24502140.
  34. Backman, Milton V. (1992). "First Vision". In Ludlow, Daniel H (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 515–516. ISBN   978-0-02-879602-4. OCLC   24502140.
  35. "What is Arianism?". The Arian Catholic Church. Archived from the original on 9 April 2006. Retrieved 29 November 2013.Cite uses deprecated parameter |dead-url= (help)
  36. "Gospel Principles - chapter 1: Our Father in Heaven". The Church of Jesus Christ of Latter-day Saints. Retrieved 4 June 2017. The Nature of God
  37. "'The Glory of God Is Intelligence' - Lesson 37: Section 93", Doctrine and Covenants Instructor's Guide: Religion 324-325 (PDF), Institutes of Religion, Church Educational System, 1981, pp. 73–74
  38. "The Oneness of God". Archived from the original on 16 February 2008. Retrieved 5 March 2015.
  39. Patterson, Eric; Rybarczyk, Edmund (2007). The Future of Pentecostalism in the United States. New York: Lexington Books. pp. 123–4. ISBN   978-0-7391-2102-3.
  40. McCardle, Elaine and Kenny Wiley (2017-06-28). "Bryan Stevenson weaves story, policy in 2017 Ware Lecture". UU World. Retrieved 2019-09-17. Stevenson referred to the UU faith’s members repeatedly as “Universalists,” which caught the attention of several social media users. Unitarian Universalists are more commonly referred to colloquially as “Unitarians.”
  41. Buursma, Bruce (1986-03-30). "UNITARIANS MAKING PEACE WITH EASTER". Chicago Tribune. Retrieved 2019-09-17.
  42. Unitarian Universalist Association. "Beliefs & Principles". uua.org. Retrieved 2019-09-17.
  43. Unitarian Universalist Association. "Christian Unitarian Universalists". uua.org. Retrieved 2019-09-17. Some of our UU congregations are Christian in orientation, worshipping regularly with the New Testament, offering Communion, and celebrating Christian holidays throughout the year. All of our congregations welcome people with Christian backgrounds and beliefs.
  44. Edict by Emperor Constantine against the Arians
  45. "In addition, if any writing composed by Arius should be found, it should be handed over to the flames, so that not only will the wickedness of his teaching be obliterated, but nothing will be left even to remind anyone of him. And I hereby make a public order, that if someone should be discovered to have hidden a writing composed by Arius, and not to have immediately brought it forward and destroyed it by fire, his penalty shall be death. As soon as he is discovered in this offense, he shall be submitted for capital punishment." - Edict by Emperor Constantine against the Arians. Athanasius (23 January 2010). "Edict by Emperor Constantine against the Arians". Fourth Century Christianity. Wisconsin Lutheran College. Retrieved 2 May 2012.
  46. Litfin, Bryan M (2007-10-01). Getting to Know the Church Fathers. ISBN   9781441200747 . Retrieved 5 March 2015.
  47. Frassetto, Michael (2003). Encyclopedia of Barbarian Europe. ISBN   9781576072639 . Retrieved 5 March 2015.
  48. Kaatz, Kevin (2012). Early Controversies and the Growth of Christianity. ISBN   9780313383595 . Retrieved 5 March 2015.
  49. "NPNF2-04. Athanasius: Select Works and Letters" . Retrieved 5 March 2015.
  50. Elaine Pagels, Beyond Belief: The Secret Gospel of Thomas (Random House, 2003), n.p.
  51. "NPNF2-04. Athanasius: Select Works and Letters". Ccel.org. 13 July 2005. Retrieved 21 January 2012.
  52. David Bernard's The Oneness of God, Word Aflame Press, 1983, ISBN   0-912315-12-1. pgs 264-274.
  53. Wells, H. G. (n.d.). The Outline of History: being a plain history of life and mankind. Forgotten Books. 2. London, UK: The Waverley Book Company. p. 284. ISBN   9781440082269.
  54. W. Fulton, ”Trinity”, Encyclopædia of Religion and Ethics, T. & T. Clark, 1921, Vol. 12, p. 459.
  55. Unitarians face a new age: the report of the Commission of Appraisal. American Unitarian Association. ed. Frederick May Eliot, Harlan Paul Douglass - 1936 "Chapter III CHURCH GROWTH AND DECLINE DURING THE LAST DECADE Year Book data permit the calculation of growth or decline in membership for 297 Unitarian churches which existed throughout the last decade and ..."
  56. Charles Lippy (2006), Faith in America: Changes, Challenges, New Directions, p.2. Quote: "However, when the national interest in novel religious forms waned by the mid- nineteenth century, Unitarianism and Universalism began to decline. For the vast majority of religious bodies in America, growth continued unabated."
  57. 1 2 Barclay, William (1998-11-01). The Apostles' Creed. ISBN   9780664258269 . Retrieved 5 March 2015.
  58. New Catholic Encyclopedia (1967) Volume XIV p.299
  59. John Macquarrie, "Trinity," Microsoft Encarta Reference Library 2005. © 1993-2004 Microsoft Corporation. Retrieved on March 31, 2008.
  60. "Trinity," Encyclopædia Britannica 2004 Ultimate Reference Suite DVD . Retrieved on March 31, 2008.
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  65. Against Dalcour II - Apostolic Academics - Oneness Pentecostal Apologetics. Retrieved 10 July 2019.
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  67. Hertz, J. H. (Jewish Rabbi) (1960). The Pentateuch and The Haftorahs, Vol. 1, p. 215. Soncino Press. ISBN   978-0900689215.
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  69. Ramsey Michaels, J (2011-08-01). John (Understanding the Bible Commentary Series). ISBN   9781441236593 . Retrieved 5 March 2015.
  70. Earl Radmacher, Nelson's New Illustrated Bible Commentary (Thomas Nelson Inc. 1999) ISBN   978-1-4185-8734-5
  71. Gundry, Robert H (2011-11-01). Commentary on John (Commentary on the New Testament Book #4). ISBN   9781441237613 . Retrieved 5 March 2015.
  72. Patrick Navas - Divine Truth Or Human Tradition?: A Reconsideration Of The Orthodox Doctrine Of The Trinity in Light of the Hebrew and Christian Scriptures - AuthorHouse, 2007, 2011 - p 267.
  73. JOHN 1:1c: "God," "divine" or "a god" ? – onlytrugod.org. Retrieved 24 November 2014.
  74. Kaiser, Dr. Christopher B., The Doctrine of God, A Historical Survey – Foundations For Faith – Westchester: Crossway Books, 1982, p. 31.
  75. 1 2 Watch Tower Bible and Tract Society of Pennsylvania, Should You Believe in the Trinity? (2006), p. 24
  76. 1 2 "Archived copy". Archived from the original on 2009-10-29. Retrieved 2009-04-02.Cite uses deprecated parameter |dead-url= (help)CS1 maint: archived copy as title (link)
  77. "Strong's Hebrew: 430. אֱלֹהִים (elohim) -- God, god" . Retrieved 5 March 2015.
  78. "Old Testament Hebrew Lexicon". Bible Study Tools.
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  80. Philippians 2:5-6
  81. Philippians 2:5-6
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  86. Stephen T. Davis; Daniel Kendall; Gerald O'Collins, eds. (2002). The Trinity: An Interdisciplinary Symposium on the Trinity. Oxford University Press. p. 357. ISBN   9780199246120.
  87. "The Chalcedonian Definition" . Retrieved 5 March 2015.
  88. The Word "Homoousios" from Hellenism to Christianity, by P.F. Beatrice, Church History, Cambridge University Press on behalf of the American Society of Church History, Vol. 71, No. 2, (Jun., 2002), pp. 243-272. (retrieved @ noemon.net) Archived July 23, 2011, at the Wayback Machine
  89. "The word Trinity is not found in the Bible". CARM - The Christian Apologetics & Research Ministry. 2008-11-24. Retrieved 5 March 2015.
  90. McQuick, Oneil (2005-09-22). The Voice. ISBN   9781419617300 . Retrieved 5 March 2015.
  91. "Institute for Religious Research - The Biblical Basis of the Doctrine of the Trinity - Introduction". Institute for Religious Research. Retrieved 5 March 2015.
  92. The Unitarian: a monthly magazine of liberal Christianity ed. Jabez Thomas Sunderland, Brooke Herford, Frederick B. Mott – 1893 "We believe in the Holy Spirit, man's sole reliance for guidance, safety, or salvation, not as a separate person, entity, reality, or consciousness, existent apart from man or God, but as the recognizing sympathetic inter-communication in love between God and the human soul, the direct converse or communion of man's consciousness with Deity."
  93. "Is the Holy Spirit a Person?". Awake!: 14–15. July 2006. In the Bible, God's Holy Spirit is identified as God's power in action. Hence, an accurate translation of the Bible's Hebrew text refers to God's spirit as "God's active force".
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  95. Peter Althouse Spirit of the last days: Pentecostal eschatology in conversation p12 2003 "The Oneness Pentecostal stream follows in the steps of the Reformed stream, but has a modalistic view of the Godhead"
  96. See under heading "The Father is the Holy Ghost" in David Bernard, The Oneness of God, Chapter 6.
  97. See also David Bernard, A Handbook of Basic Doctrines, Word Aflame Press, 1988.
  98. See under "The Lord God and His Spirit," in Chapter 7 of David Bernard, The Oneness of God Archived 2008-02-16 at the Wayback Machine .
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  100. McConkie, Joseph Fielding (1992). "Holy Ghost". In Ludlow, Daniel H (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 649–651. ISBN   978-0-02-879602-4. OCLC   24502140.
  101. D&C 131:7-8 ("There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes; We cannot see it; but when our bodies are purified we shall see that it is all matter.")
  102. 1 2 D&C 130:22.
  103. Romney, Marion G. (May 1974), "The Holy Ghost", Ensign
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  108. The Holy Qur'an. 4:171.
  109. Cleland, Bilal. "Islam and Unitarians". Tell me about Islam. Retrieved 16 June 2016.
  110. 'At times he forms one of a trinity in unity, with Ra and Osiris, as in Fig. 87, a god with the two sceptres of Osiris, the hawk's head of Horus, and the sun of Ra. This is the god described to Eusebius, who tells us that when the oracle was consulted about the divine nature, by those who wished to understand this complicated mythology, it had answered, "I am Apollo and Lord and Bacchus," or, to use the Egyptian names, "I am Ra and Horus and Osiris." Another god, in the form of a porcelain idol to be worn as a charm, shows us Horus as one of a trinity in unity, in name, at least, agreeing with that afterwards adopted by the Christians—namely, the Great God, the Son God, and the Spirit God.'—Samuel Sharpe, Egyptian Mythology and Egyptian Christianity, 1863, pp. 89-90.
  111. "How Ancient Trinitarian Gods Influenced Adoption of the Trinity". United Church of God. 2011-07-22. Retrieved 5 March 2015.
  112. Michael Barber - Should Christianity Abandon the Doctrine of the Trinity? - Universal-Publishers, Nov 1, 2006 - Part Three - Page 78.
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Further reading

Related Research Articles

Arianism is a nontrinitarian Christological doctrine which asserts the belief that Jesus Christ is the Son of God who was begotten by God the Father at a point in time, a creature distinct from the Father and is therefore subordinate to him, but the Son is also God. Arian teachings were first attributed to Arius, a Christian presbyter in Alexandria of Egypt. The term "Arian" is derived from the name Arius; it was not a self-chosen designation but bestowed by hostile opponents—and never accepted by those on whom it had been imposed. The nature of Arius's teaching and his supporters were opposed to the theological views held by Homoousian Christians, regarding the nature of the Trinity and the nature of Christ. The Arian concept of Christ is based on the belief that the Son of God did not always exist but was begotten within time by God the Father.

In Christianity, Sabellianism in the Eastern church or Patripassianism in the Western church is the belief that the Father, Son, and Holy Spirit are three different modes or aspects of God, as opposed to a Trinitarian view of three distinct persons within the Godhead. The term Sabellianism comes from Sabellius, who was a theologian and priest from the 3rd century. None of his writings have survived and so all that is known about him comes from his opponents. All evidence shows that Sabellius held Jesus to be deity while denying the plurality of persons in God and holding a belief similar to modalistic monarchianism. Modalistic monarchianism has been generally understood to have arisen during the second and third centuries, and to have been regarded as heresy after the fourth, although this is disputed by some.

Unitarianism is a Christian theological movement named for its belief that the God in Christianity is one person, as opposed to the Trinity which in many other branches of Christianity defines God as three persons in one being: the Father, Son, and Holy Spirit. Unitarian Christians, therefore, believe that Jesus was inspired by God in his moral teachings, and he is a savior, but he was not a deity or God incarnate. As is typical of dissenters, Unitarianism does not constitute one single Christian denomination, but rather refers to a collection of both extant and extinct Christian groups, whether historically related to each other or not, which share a common theological concept of the oneness nature of God.

Trinitarian formula in Christianity, the phrase “in the name of the Father, and of the Son, and of the Holy Spirit”, from Mt 28:19,  referring to the three persons of the Trinity

The Trinitarian formula is the phrase "in the name of the Father, and of the Son, and of the Holy Spirit", or words to that form and effect, referring to the three persons of the Christian Trinity. It is often followed by an "Amen".

Nicene Christianity A set of Christian doctrinal traditions reflecting the Nicene Creed

Nicene Christianity is a set of Christian doctrinal traditions which reflect the Nicene Creed, which was formulated at the First Council of Nicaea in AD 325 and amended at the First Council of Constantinople in AD 381.

Binitarianism is a Christian theology of two persons, personas, or aspects in one substance/Divinity. Classically, binitarianism is understood as a form of monotheism—that is, that God is absolutely one being—and yet with binitarianism there is a "twoness" in God, which means one God family. The other common forms of monotheism are "unitarianism", a belief in one God with one person, and "trinitarianism", a belief in one God with three persons.

Homoousion is a Christian theological term, most notably used in the Nicene Creed for describing Jesus as "same in being" or "same in essence" with God the Father. The same term was later also applied to the Holy Spirit in order to designate him as being "same in essence" with the Father and the Son. Those notions became cornerstones of theology in Nicene Christianity, and also represent one of the most important theological concepts within the Trinitarian doctrinal understanding of God.

Incarnation (Christianity)

In Christian theology, the incarnation is the belief that Jesus Christ, the second person of the Trinity, also known as God the Son or the Logos, "was made flesh" by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos. The doctrine of the incarnation, then, entails that Jesus is fully God and fully human.

Subordinationism is a belief that began within early Christianity that asserts that the Son and the Holy Spirit are subordinate to God the Father in nature and being. Various forms of subordinationism were believed or condemned until the mid-4th century, when the debate was decided against subordinationism as an element of the Arian controversy. In 381, after many decades of formulating the doctrine of the Trinity, the First Council of Constantinople condemned Arianism.

Whether the earliest Church Fathers believed in the Trinity is a subject for debate. Some of the evidence used to support an early belief in the Trinity are triadic statements from the New Testament and the Church Fathers. The view that the Son was 'of the substance of the Father, God of God...very God of very God' was formally ratified at the First Council of Nicaea in 325 AD. The Holy Spirit was included at the First Council of Constantinople, where the relationship between the Father, Son and Holy Spirit as one substance (ousia) and three co-equal persons (hypostaseis) was formally ratified.

Servetism refers to the theology of Michael Servetus, which affirms that Christ was God manifested in the flesh, yet not as part of a tri-personal God, and that he did not exist previously as the Son, but as the divine Logos that became the Son after incarnation.

The pre-existence of Christ asserts the existence of Christ before his incarnation as Jesus. One of the relevant Bible passages is John 1:1–18 where, in the Trinitarian interpretation, Christ is identified with a pre-existent divine hypostasis called the Logos or Word. There are nontrinitarian views that question the aspect of personal pre-existence or the aspect of divinity or both.

The Jesus' Name doctrine or the Oneness doctrine upholds that baptism is to be performed "in the name of Jesus Christ," rather than the Trinitarian formula "in the name of the Father, and of the Son, and of the Holy Ghost." It is most commonly associated with Oneness Christology and Oneness Pentecostalism, however, some Trinitarians also baptise in Jesus' name.

Holy Spirit in Christianity The third person of the Trinity in trinitarian Christianity

For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is the third person of the Trinity: the Triune God manifested as God the Father, God the Son, and God the Holy Spirit; each entity itself being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology refers to the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, in the belief Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim, Ruach YHWH, and the Ruach Hakmah. In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.

Holy Spirit (Christian denominational variations) Christian denominations have variations in their teachings regarding the Holy Spirit.

Christian denominations have variations in their teachings regarding the Holy Spirit.

Patriology or Paterology, in Christian theology, refers to the study of God the Father. Both terms are derived from two Greek words: πατήρ and λογος. As a distinctive theological discipline, Patriology or Paterology is closely connected with Christology and Pneumatology.