FACTS ABOUT THE TRINITY
The doctrine of the Trinity is regarded as
fundamental by many churches, although the word "trinity" nowhere
appears in the Bible. IN fact, the word did not even appear in Christian
literature until the beginning of the third century. Tertullian, who introduced
the word, used it in a very different way than it is used today. The Father
alone, he wrote, was without beginning: the Son had a beginning, and his
pre-human existence was of the angelic nature. The oneness of the Father and
the Son was a oneness of purpose and will.
Both Protestant and Catholic Bible
scholars recognize that the doctrine of the Trinity did not become church dogma
until the fourth century. Early church writers were emphatic in asserting that
the Father was superior to the Son, and as late as the third century the
majority regarded the Spirit of God as merely a divine power, and not another
person. (1) The Jews, whom God dealt with exclusively during the Old Testament
times, never believed in a triune God. The rabbinical writings (Talmud) which
date from Old Testament times are voluminous, yet the concept of a trinity is
not once mentioned in them. The New Catholic Encyclopedia concedes that the
doctrine of the Trinity is not taught in the Old Testament (2) Nor does the New
Testament teach this doctrine.
The words of Jesus in the New Testament
clearly teach that the Father is a being that is superior to the Son.
"I can of mine own self do nothing. .
. my judgment is just because I seek not mine own will, but the will of the
Father which hath sent me." — Joh 5:30
". . . my Father is greater than I." — Joh
14:28
". . . as my Father hath sent me, even so I send you." —
Joh 20:21
". . . I ascend unto my Father, and your Father: and to my
God and your God." — Joh 20:17
In the last verse quoted above, note that
the Heavenly Father is said to be the God of Jesus. And Jesus spoke of his
Father ( Joh 17:3) as the "only
true God".
Joh
1:1 is frequently cited in support of the doctrine of the Trinity, for our
common version says that the ". . . Word was with God, and the Word was
God." But that expression contains a contradiction, for how can the Word
be God and be with God at the same time? This contradiction is not found in the
Greek text.
". . . the Word was with the God and a god was the
Word." — Joh 1:1 (EMPHATIC DIAGLOTT—interlinear)
This transaction expressed the thought
that the Apostle John intended—that is, our Lord was with "the God"
(our Heavenly Father) and that our Lord was "a god" (a mighty,
godlike one). The night before he was crucified, Jesus prayed to the Father ( Joh 17:5) that, when resurrected, he
might have ". . . the glory which I had with thee before the world
was." And God granted this request
that Jesus made that night in Gethsemane, for Paul tells us ( Php 3:9) that God has ". . .
highly exalted him, and given him a name which is above every name."
Truly, Jesus is a god, a mighty one, a
ruler. But he is not the Supreme Deity. Whenever the Bible uses the word
"God" in the sense of a Supreme Deity, it is referring to the Father
alone—never to the Son. True, Jesus said, "I and my Father are one."
( Joh 10:30) But he later explained
that this is the same oneness that was to exist between him and his disciples:
"Holy Father, keep through thine own name those whom thou has given me, that
they may be one, as we are. ( Joh
17:11) The oneness of the Father and the Son is a oneness of purpose and
will. God is the author, Jesus the honored executor, of the Father’s plans.
Thus Paul writes:
"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." —1Co
8:6 The high spiritual glory that Jesus now enjoys ( Php 3:8-9) was received as a gift from the Father, a reward for
his obedience on earth. Peter also speaks of this relationship between God and
Jesus, saying (Ac 5:30-31) "The
God of our Fathers raised up Jesus. . . him hath God exalted." And Paul
reminds us ( Heb 1:4) that Jesus
". . . hath by inheritance obtained a more excellent name" than the
angels.
That "God the Father" is a
separate and superior being to "Jesus the Son" is evident by our
Lord’s obedience to God’s commands ( Heb
5:8; Joh 4:34; Lu 22:42). The fact that many of the secrets of God’s plan
were not revealed to Jesus until after his resurrection ( Mk 13:32, Re 5:1-4) shows that the Father and the Son were
separate beings but with a "oneness" of character and purpose.
The Holy Spirit is neither God nor Lord.
Nowhere in the Bible is the Holy Spirit called "God." Many of the New
Testament epistles open with greetings from the Father and the Son, but the Holy Spirit never sends
greetings—because it is not a person. The Spirit of God is not another God, but
the power and influence emanating from the one true God, and from his Son,
Jesus Christ (2Pe 1:21; Lu 4:1, 14, 18)
The "Spirit of God", the
"Spirit of Truth", the "Spirit of Liberty", the
"Spirit of Understanding", and the "Spirit of Love" are a
few of the Scriptural terms used to describe the one mind, the disposition or
influence of God. These are not titles of one or more Gods, any more than the
opposite terms—the "Spirit of Bondage", the "Spirit of
Fear", the "Spirit of Slumber", and the "Spirit of
Antichrist" —are names of one or more devils.
The Holy Spirit is the power that
energized the true Christian in the service of the Lord. ( Ro 8:11). It is the power that enabled the prophets to work
miracles ( Jud 14:6). It is
"shed" abundantly upon believers of this age ( Tit 3:6), and during the reign of Christ it is to be "poured
out upon all flesh" ( Joe 2:28; Zec
12:10).
Thos who advocate the dogma of the Trinity
concede that it is a mystery which nobody can understand. The true teachings of
the Bible are entirely reasonable and contain no contradictions which must be
rationalized under the heading of "mystery." The Father is really a
Father; the Son is truly a son. When Jesus died on our behalf, he actually
died.
But what is the source of this doctrine?
If it was not taught in the Bible, and was not believed by the early church,
where did it begin? After the twelve apostles died, a gradual falling away from
the original faith occurred. Great numbers of Pagans entered the church,
bringing with them Pagan ideas. The Trinity is one of many Pagan concepts which
corrupted Christian doctrine during the early centuries of the Christian era.
Originating in Babylon, the "trinity concept" spread throughout the
ancient world, and became a prominent feature of the Grecian, Roman, Egyptian,
Japanese, Indian, Siberian, Scandinavian, and Persian Mythologies.
The wise Christian will not establish his
faith upon human traditions, which he is cautioned to avoid ( Col 2:8). It is the duty and privilege
of every Christian to study the Bible for himself.
(1) Adolf Harnack, OUTLINES OF THE HISTORY
OF DOGMA, trans E.K. Mitchell (Starr King Press), 1957, p. 266 (a Trinitarian
source).
(2) NEW CATHOLIC ENCYCLOPEDIA, 1967 edition, Vol. XIV, p. 306.