Should you believe to the trinity (1989)

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Should You Believe in the Trinity?

Source: jw.org

Contents

Title Page/Publishers’ Page

Contents

Foreword

Should You Believe It?

How Is the Trinity Explained?

Is It Clearly a Bible Teaching?

How Did the Trinity Doctrine Develop?

What Does the Bible Say About God and Jesus?

Is God Always Superior to Jesus?

The Holy Spirit—God’s Active Force

What About Trinity “Proof Texts”?

Worship God on His Terms

Picture Credits

Live Forever in Paradise on Earth

Title Page/Publishers’ Page

Should You Believe in the Trinity?

Is Jesus Christ the Almighty God?

2006 Printing

This publication is provided as part of a worldwide Bible educational work supported by voluntary donations.

Unless otherwise indicated, Scripture quotations are from the modern-language New World Translation of the Holy Scriptures—With References, 1984 Edition

Contents

3 Should You Believe It?

3 How Is the Trinity Explained?

5 Is It Clearly a Bible Teaching?

7 How Did the Trinity Doctrine Develop?

12 What Does the Bible Say About God and Jesus?

16 Is God Always Superior to Jesus?

20 The Holy Spirit—God’s Active Force

23 What About Trinity “Proof Texts”?

30 Worship God on His Terms

Foreword

People often say they believe in the Trinity, yet they differ in their understanding of it.

What, exactly, is the Trinity?

Does the Bible teach it?

Is Jesus Christ the Almighty God and part of the Trinity?

Should You Believe It?

DO YOU believe in the Trinity? Most people in Christendom do. After all, it has been the central doctrine of the churches for centuries.

In view of this, you would think that there could be no question about it. But there is, and lately even some of its supporters have added fuel to the controversy.

Why should a subject like this be of any more than passing interest? Because Jesus himself said: “Eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent.” So our entire future hinges on our knowing the true nature of God, and that means getting to the root of the Trinity controversy. Therefore, why not examine it for yourself?—John 17:3, Catholic Jerusalem Bible (JB).

Various Trinitarian concepts exist. But generally the Trinity teaching is that in the Godhead there are three persons, Father, Son, and Holy Ghost; yet, together they are but one God. The doctrine says that the three are coequal, almighty, and uncreated, having existed eternally in the Godhead.

Others, however, say that the Trinity doctrine is false, that Almighty God stands alone as a separate, eternal, and all-powerful being. They say that Jesus in his prehuman existence was, like the angels, a separate spirit person created by God, and for this reason he must have had a beginning. They teach that Jesus has never been Almighty God’s equal in any sense; he has always been subject to God and still is. They also believe that the holy ghost is not a person but God’s spirit, his active force.

Supporters of the Trinity say that it is founded not only on religious tradition but also on the Bible. Critics of the doctrine say that it is not a Bible teaching, one history source even declaring: “The origin of the [Trinity] is entirely pagan.”—The Paganism in Our Christianity.

If the Trinity is true, it is degrading to Jesus to say that he was never equal to God as part of a Godhead. But if the Trinity is false, it is degrading to Almighty God to call anyone his equal, and even worse to call Mary the “Mother of God.” If the Trinity is false, it dishonors God to say, as noted in the book Catholicism: “Unless [people] keep this Faith whole and undefiled, without doubt [they] shall perish everlastingly. And the Catholic Faith is this: we worship one God in Trinity.”

There are good reasons, then, why you should want to know the truth about the Trinity. But before examining its origin and its claim of truthfulness, it would be helpful to define this doctrine more specifically. What, exactly, is the Trinity? How do supporters of it explain it?

[Pictures on page 2]

Left: Egyptian sculpture of the second millennium (B.C.E.) Triad of Amon-Ra, Ramses II, and Mut. Right: Fourteenth century (C.E.) Trinity sculpture of Jesus Christ, the Father, and the holy spirit. Note, three persons but only four legs.

How Is the Trinity Explained?

THE Roman Catholic Church states: “The Trinity is the term employed to signify the central doctrine of the Christian religion . . . Thus, in the words of the Athanasian Creed: ‘the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God.’ In this Trinity . . . the Persons are co-eternal and co-equal: all alike are uncreated and omnipotent.”—The Catholic Encyclopedia.

Nearly all other churches in Christendom agree. For example, the Greek Orthodox Church also calls the Trinity “the fundamental doctrine of Christianity,” even saying: “Christians are those who accept Christ as God.” In the book Our Orthodox Christian Faith, the same church declares: “God is triune. . . . The Father is totally God. The Son is totally God. The Holy Spirit is totally God.”

Thus, the Trinity is considered to be “one God in three Persons.” Each is said to be without beginning, having existed for eternity. Each is said to be almighty, with each neither greater nor lesser than the others.

Is such reasoning hard to follow? Many sincere believers have found it to be confusing, contrary to normal reason, unlike anything in their experience. How, they ask, could the Father be God, Jesus be God, and the holy spirit be God, yet there be not three Gods but only one God?

“Beyond the Grasp of Human Reason”

THIS confusion is widespread. The Encyclopedia Americana notes that the doctrine of the Trinity is considered to be “beyond the grasp of human reason.”

Many who accept the Trinity view it that same way. Monsignor Eugene Clark says: “God is one, and God is three. Since there is nothing like this in creation, we cannot understand it, but only accept it.” Cardinal John O’Connor states: “We know that it is a very profound mystery, which we don’t begin to understand.” And Pope John Paul II speaks of “the inscrutable mystery of God the Trinity.”

Thus, A Dictionary of Religious Knowledge says: “Precisely what that doctrine is, or rather precisely how it is to be explained, Trinitarians are not agreed among themselves.”

We can understand, then, why the New Catholic Encyclopedia observes: “There are few teachers of Trinitarian theology in Roman Catholic seminaries who have not been badgered at one time or another by the question, ‘But how does one preach the Trinity?’ And if the question is symptomatic of confusion on the part of the students, perhaps it is no less symptomatic of similar confusion on the part of their professors.”

The truth of that observation can be verified by going to a library and examining books that support the Trinity. Countless pages have been written attempting to explain it. Yet, after struggling through the labyrinth of confusing theological terms and explanations, investigators still come away unsatisfied.

In this regard, Jesuit Joseph Bracken observes in his book What Are They Saying About the Trinity?: “Priests who with considerable effort learned . . . the Trinity during their seminary years naturally hesitated to present it to their people from the pulpit, even on Trinity Sunday. . . . Why should one bore people with something that in the end they wouldn’t properly understand anyway?” He also says: “The Trinity is a matter of formal belief, but it has little or no [effect] in day-to-day Christian life and worship.” Yet, it is “the central doctrine” of the churches!

Catholic theologian Hans Küng observes in his book Christianity and the World Religions that the Trinity is one reason why the churches have been unable to make any significant headway with non-Christian peoples. He states: “Even well-informed Muslims simply cannot follow, as the Jews thus far have likewise failed to grasp, the idea of the Trinity. . . . The distinctions made by the doctrine of the Trinity between one God and three hypostases do not satisfy Muslims, who are confused, rather than enlightened, by theological terms derived from Syriac, Greek, and Latin. Muslims find it all a word game. . . . Why should anyone want to add anything to the notion of God’s oneness and uniqueness that can only dilute or nullify that oneness and uniqueness?”

“Not a God of Confusion”

HOW could such a confusing doctrine originate? The Catholic Encyclopedia claims: “A dogma so mysterious presupposes a Divine revelation.” Catholic scholars Karl Rahner and Herbert Vorgrimler state in their Theological Dictionary: “The Trinity is a mystery . . . in the strict sense . . . , which could not be known without revelation, and even after revelation cannot become wholly intelligible.”

However, contending that since the Trinity is such a confusing mystery, it must have come from divine revelation creates another major problem. Why? Because divine revelation itself does not allow for such a view of God: “God is not a God of confusion.”—1 Corinthians 14:33, Revised Standard Version (RS).

In view of that statement, would God be responsible for a doctrine about himself that is so confusing that even Hebrew, Greek, and Latin scholars cannot really explain it?

Furthermore, do people have to be theologians ‘to know the only true God and Jesus Christ whom he has sent’? (John 17:3, JB) If that were the case, why did so few of the educated Jewish religious leaders recognize Jesus as the Messiah? His faithful disciples were, instead, humble farmers, fishermen, tax collectors, housewives. Those common people were so certain of what Jesus taught about God that they could teach it to others and were even willing to die for their belief.—Matthew 15:1-9; 21:23-32, 43; 23:13-36; John 7:45-49; Acts 4:13.

[Picture on page 4]

The disciples of Jesus were the humble common people, not the religious leaders

Is It Clearly a Bible Teaching?

IF THE Trinity were true, it should be clearly and consistently presented in the Bible. Why? Because, as the apostles affirmed, the Bible is God’s revelation of himself to mankind. And since we need to know God to worship him acceptably, the Bible should be clear in telling us just who he is.

First-century believers accepted the Scriptures as the authentic revelation of God. It was the basis for their beliefs, the final authority. For example, when the apostle Paul preached to people in the city of Beroea, “they received the word with the greatest eagerness of mind, carefully examining the Scriptures daily as to whether these things were so.”—Acts 17:10, 11.

What did prominent men of God at that time use as their authority? Acts 17:2, 3 tells us: “According to Paul’s custom . . . he reasoned with them from the Scriptures, explaining and proving by references [from the Scriptures].”

Jesus himself set the example in using the Scriptures as the basis for his teaching, repeatedly saying: “It is written.” “He interpreted to them things pertaining to himself in all the Scriptures.”—Matthew 4:4, 7; Luke 24:27.

Thus Jesus, Paul, and first-century believers used the Scriptures as the foundation for their teaching. They knew that “all Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, that the man of God may be fully competent, completely equipped for every good work.”—2 Timothy 3:16, 17; see also 1 Corinthians 4:6; 1 Thessalonians 2:13; 2 Peter 1:20, 21.

Since the Bible can ‘set things straight,’ it should clearly reveal information about a matter as fundamental as the Trinity is claimed to be. But do theologians and historians themselves say that it is clearly a Bible teaching?

“Trinity” in the Bible?

A PROTESTANT publication states: “The word Trinity is not found in the Bible . . . It did not find a place formally in the theology of the church till the 4th century.” (The Illustrated Bible Dictionary) And a Catholic authority says that the Trinity “is not . . . directly and immediately [the] word of God.”—New Catholic Encyclopedia.

The Catholic Encyclopedia also comments: “In Scripture there is as yet no single term by which the Three Divine Persons are denoted together. The word τρίας [triʹas] (of which the Latin trinitas is a translation) is first found in Theophilus of Antioch about A. D. 180. . . . Shortly afterwards it appears in its Latin form of trinitas in Tertullian.”

However, this is no proof in itself that Tertullian taught the Trinity. The Catholic work Trinitas—A Theological Encyclopedia of the Holy Trinity, for example, notes that some of Tertullian’s words were later used by others to describe the Trinity. Then it cautions: “But hasty conclusions cannot be drawn from usage, for he does not apply the words to Trinitarian theology.”

Testimony of the Hebrew Scriptures

WHILE the word “Trinity” is not found in the Bible, is at least the idea of the Trinity taught clearly in it? For instance, what do the Hebrew Scriptures (“Old Testament”) reveal?

The Encyclopedia of Religion admits: “Theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity.” And the New Catholic Encyclopedia also says: “The doctrine of the Holy Trinity is not taught in the O[ld] T[estament].”

Similarly, in his book The Triune God, Jesuit Edmund Fortman admits: “The Old Testament . . . tells us nothing explicitly or by necessary implication of a Triune God who is Father, Son and Holy Spirit. . . . There is no evidence that any sacred writer even suspected the existence of a [Trinity] within the Godhead. . . . Even to see in [the “Old Testament”] suggestions or foreshadowings or ‘veiled signs’ of the trinity of persons, is to go beyond the words and intent of the sacred writers.”—Italics ours.

An examination of the Hebrew Scriptures themselves will bear out these comments. Thus, there is no clear teaching of a Trinity in the first 39 books of the Bible that make up the true canon of the inspired Hebrew Scriptures.

Testimony of the Greek Scriptures

WELL, then, do the Christian Greek Scriptures (“New Testament”) speak clearly of a Trinity?

The Encyclopedia of Religion says: “Theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity.”

Jesuit Fortman states: “The New Testament writers . . . give us no formal or formulated doctrine of the Trinity, no explicit teaching that in one God there are three co-equal divine persons. . . . Nowhere do we find any trinitarian doctrine of three distinct subjects of divine life and activity in the same Godhead.”

The New Encyclopædia Britannica observes: “Neither the word Trinity nor the explicit doctrine appears in the New Testament.”

Bernhard Lohse says in A Short History of Christian Doctrine: “As far as the New Testament is concerned, one does not find in it an actual doctrine of the Trinity.”

The New International Dictionary of New Testament Theology similarly states: “The N[ew] T[estament] does not contain the developed doctrine of the Trinity. ‘The Bible lacks the express declaration that the Father, the Son, and the Holy Spirit are of equal essence’ [said Protestant theologian Karl Barth].”

Yale University professor E. Washburn Hopkins affirmed: “To Jesus and Paul the doctrine of the trinity was apparently unknown; . . . they say nothing about it.”—Origin and Evolution of Religion.

Historian Arthur Weigall notes: “Jesus Christ never mentioned such a phenomenon, and nowhere in the New Testament does the word ‘Trinity’ appear. The idea was only adopted by the Church three hundred years after the death of our Lord.”—The Paganism in Our Christianity.

Thus, neither the 39 books of the Hebrew Scriptures nor the canon of 27 inspired books of the Christian Greek Scriptures provide any clear teaching of the Trinity.

Taught by Early Christians?

DID the early Christians teach the Trinity? Note the following comments by historians and theologians:

“Primitive Christianity did not have an explicit doctrine of the Trinity such as was subsequently elaborated in the creeds.”—The New International Dictionary of New Testament Theology.

“The early Christians, however, did not at first think of applying the [Trinity] idea to their own faith. They paid their devotions to God the Father and to Jesus Christ, the Son of God, and they recognised the . . . Holy Spirit; but there was no thought of these three being an actual Trinity, co-equal and united in One.”—The Paganism in Our Christianity.

“At first the Christian faith was not Trinitarian . . . It was not so in the apostolic and sub-apostolic ages, as reflected in the N[ew] T[estament] and other early Christian writings.”—Encyclopædia of Religion and Ethics.

“The formulation ‘one God in three Persons’ was not solidly established, certainly not fully assimilated into Christian life and its profession of faith, prior to the end of the 4th century. . . . Among the Apostolic Fathers, there had been nothing even remotely approaching such a mentality or perspective.”—New Catholic Encyclopedia.

What the Ante-Nicene Fathers Taught

THE ante-Nicene Fathers were acknowledged to have been leading religious teachers in the early centuries after Christ’s birth. What they taught is of interest.

Justin Martyr, who died about 165 C.E., called the prehuman Jesus a created angel who is “other than the God who made all things.” He said that Jesus was inferior to God and “never did anything except what the Creator . . . willed him to do and say.”

Irenaeus, who died about 200 C.E., said that the prehuman Jesus had a separate existence from God and was inferior to him. He showed that Jesus is not equal to the “One true and only God,” who is “supreme over all, and besides whom there is no other.”

Clement of Alexandria, who died about 215 C.E., called God “the uncreated and imperishable and only true God.” He said that the Son “is next to the only omnipotent Father” but not equal to him.

Tertullian, who died about 230 C.E., taught the supremacy of God. He observed: “The Father is different from the Son (another), as he is greater; as he who begets is different from him who is begotten; he who sends, different from him who is sent.” He also said: “There was a time when the Son was not. . . . Before all things, God was alone.”

Hippolytus, who died about 235 C.E., said that God is “the one God, the first and the only One, the Maker and Lord of all,” who “had nothing co-eval [of equal age] with him . . . But he was One, alone by himself; who, willing it, called into being what had no being before,” such as the created prehuman Jesus.

Origen, who died about 250 C.E., said that “the Father and Son are two substances . . . two things as to their essence,” and that “compared with the Father, [the Son] is a very small light.”

Summing up the historical evidence, Alvan Lamson says in The Church of the First Three Centuries: “The modern popular doctrine of the Trinity . . . derives no support from the language of Justin [Martyr]: and this observation may be extended to all the ante-Nicene Fathers; that is, to all Christian writers for three centuries after the birth of Christ. It is true, they speak of the Father, Son, and . . . holy Spirit, but not as co-equal, not as one numerical essence, not as Three in One, in any sense now admitted by Trinitarians. The very reverse is the fact.”

Thus, the testimony of the Bible and of history makes clear that the Trinity was unknown throughout Biblical times and for several centuries thereafter.

[Blurb on page 7]

There is no evidence that any sacred writer even suspected the existence of a [Trinity] within the Godhead.”—The Triune God

How Did the Trinity Doctrine Develop?

AT THIS point you might ask: ‘If the Trinity is not a Biblical teaching, how did it become a doctrine of Christendom?’ Many think that it was formulated at the Council of Nicaea in 325 C.E.

That is not totally correct, however. The Council of Nicaea did assert that Christ was of the same substance as God, which laid the groundwork for later Trinitarian theology. But it did not establish the Trinity, for at that council there was no mention of the holy spirit as the third person of a triune Godhead.

Constantine’s Role at Nicaea

FOR many years, there had been much opposition on Biblical grounds to the developing idea that Jesus was God. To try to solve the dispute, Roman emperor Constantine summoned all bishops to Nicaea. About 300, a fraction of the total, actually attended.

Constantine was not a Christian. Supposedly, he converted later in life, but he was not baptized until he lay dying. Regarding him, Henry Chadwick says in The Early Church: “Constantine, like his father, worshipped the Unconquered Sun; . . . his conversion should not be interpreted as an inward experience of grace . . . It was a military matter. His comprehension of Christian doctrine was never very clear, but he was sure that victory in battle lay in the gift of the God of the Christians.”

What role did this unbaptized emperor play at the Council of Nicaea? The Encyclopædia Britannica relates: “Constantine himself presided, actively guiding the discussions, and personally proposed . . . the crucial formula expressing the relation of Christ to God in the creed issued by the council, ‘of one substance with the Father’ . . . Overawed by the emperor, the bishops, with two exceptions only, signed the creed, many of them much against their inclination.”

Hence, Constantine’s role was crucial. After two months of furious religious debate, this pagan politician intervened and decided in favor of those who said that Jesus was God. But why? Certainly not because of any Biblical conviction. “Constantine had basically no understanding whatsoever of the questions that were being asked in Greek theology,” says A Short History of Christian Doctrine. What he did understand was that religious division was a threat to his empire, and he wanted to solidify his domain.

None of the bishops at Nicaea promoted a Trinity, however. They decided only the nature of Jesus but not the role of the holy spirit. If a Trinity had been a clear Bible truth, should they not have proposed it at that time?

Further Development

AFTER Nicaea, debates on the subject continued for decades. Those who believed that Jesus was not equal to God even came back into favor for a time. But later Emperor Theodosius decided against them. He established the creed of the Council of Nicaea as the standard for his realm and convened the Council of Constantinople in 381 C.E. to clarify the formula.

That council agreed to place the holy spirit on the same level as God and Christ. For the first time, Christendom’s Trinity began to come into focus.

Yet, even after the Council of Constantinople, the Trinity did not become a widely accepted creed. Many opposed it and thus brought on themselves violent persecution. It was only in later centuries that the Trinity was formulated into set creeds. The Encyclopedia Americana notes: “The full development of Trinitarianism took place in the West, in the Scholasticism of the Middle Ages, when an explanation was undertaken in terms of philosophy and psychology.”

The Athanasian Creed

THE Trinity was defined more fully in the Athanasian Creed. Athanasius was a clergyman who supported Constantine at Nicaea. The creed that bears his name declares: “We worship one God in Trinity . . . The Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three gods, but one God.”

Well-informed scholars agree, however, that Athanasius did not compose this creed. The New Encyclopædia Britannica comments: “The creed was unknown to the Eastern Church until the 12th century. Since the 17th century, scholars have generally agreed that the Athanasian Creed was not written by Athanasius (died 373) but was probably composed in southern France during the 5th century. . . . The creed’s influence seems to have been primarily in southern France and Spain in the 6th and 7th centuries. It was used in the liturgy of the church in Germany in the 9th century and somewhat later in Rome.”

So it took centuries from the time of Christ for the Trinity to become widely accepted in Christendom. And in all of this, what guided the decisions? Was it the Word of God, or was it clerical and political considerations? In Origin and Evolution of Religion, E. W. Hopkins answers: “The final orthodox definition of the trinity was largely a matter of church politics.”

Apostasy Foretold

THIS disreputable history of the Trinity fits in with what Jesus and his apostles foretold would follow their time. They said that there would be an apostasy, a deviation, a falling away from true worship until Christ’s return, when true worship would be restored before God’s day of destruction of this system of things.

Regarding that “day,” the apostle Paul said: “It will not come unless the apostasy comes first and the man of lawlessness gets revealed.” (2 Thessalonians 2:3, 7) Later, he foretold: “When I have gone fierce wolves will invade you and will have no mercy on the flock. Even from your own ranks there will be men coming forward with a travesty of the truth on their lips to induce the disciples to follow them.” (Acts 20:29, 30, JB) Other disciples of Jesus also wrote of this apostasy with its ‘lawless’ clergy class.—See, for example, 2 Peter 2:1; 1 John 4:1-3; Jude 3, 4.

Paul also wrote: “The time is sure to come when, far from being content with sound teaching, people will be avid for the latest novelty and collect themselves a whole series of teachers according to their own tastes; and then, instead of listening to the truth, they will turn to myths.”—2 Timothy 4:3, 4, JB.

Jesus himself explained what was behind this falling away from true worship. He said that he had sowed good seeds but that the enemy, Satan, would oversow the field with weeds. So along with the first blades of wheat, the weeds appeared also. Thus, a deviation from pure Christianity was to be expected until the harvest, when Christ would set matters right. (Matthew 13:24-43) The Encyclopedia Americana comments: “Fourth century Trinitarianism did not reflect accurately early Christian teaching regarding the nature of God; it was, on the contrary, a deviation from this teaching.” Where, then, did this deviation originate?—1 Timothy 1:6.

What Influenced It

THROUGHOUT the ancient world, as far back as Babylonia, the worship of pagan gods grouped in threes, or triads, was common. That influence was also prevalent in Egypt, Greece, and Rome in the centuries before, during, and after Christ. And after the death of the apostles, such pagan beliefs began to invade Christianity.

Historian Will Durant observed: “Christianity did not destroy paganism; it adopted it. . . . From Egypt came the ideas of a divine trinity.” And in the book Egyptian Religion, Siegfried Morenz notes: “The trinity was a major preoccupation of Egyptian theologians . . . Three gods are combined and treated as a single being, addressed in the singular. In this way the spiritual force of Egyptian religion shows a direct link with Christian theology.”

Thus, in Alexandria, Egypt, churchmen of the late third and early fourth centuries, such as Athanasius, reflected this influence as they formulated ideas that led to the Trinity. Their own influence spread, so that Morenz considers “Alexandrian theology as the intermediary between the Egyptian religious heritage and Christianity.”

In the preface to Edward Gibbon’s History of Christianity, we read: “If Paganism was conquered by Christianity, it is equally true that Christianity was corrupted by Paganism. The pure Deism of the first Christians . . . was changed, by the Church of Rome, into the incomprehensible dogma of the trinity. Many of the pagan tenets, invented by the Egyptians and idealized by Plato, were retained as being worthy of belief.”

A Dictionary of Religious Knowledge notes that many say that the Trinity “is a corruption borrowed from the heathen religions, and ingrafted on the Christian faith.” And The Paganism in Our Christianity declares: “The origin of the [Trinity] is entirely pagan.”

That is why, in the Encyclopædia of Religion and Ethics, James Hastings wrote: “In Indian religion, e.g., we meet with the trinitarian group of Brahmā, Siva, and Viṣṇu; and in Egyptian religion with the trinitarian group of Osiris, Isis, and Horus . . . Nor is it only in historical religions that we find God viewed as a Trinity. One recalls in particular the Neo-Platonic view of the Supreme or Ultimate Reality,” which is “triadically represented.” What does the Greek philosopher Plato have to do with the Trinity?

Platonism

PLATO, it is thought, lived from 428 to 347 before Christ. While he did not teach the Trinity in its present form, his philosophies paved the way for it. Later, philosophical movements that included triadic beliefs sprang up, and these were influenced by Plato’s ideas of God and nature.

The French Nouveau Dictionnaire Universel (New Universal Dictionary) says of Plato’s influence: “The Platonic trinity, itself merely a rearrangement of older trinities dating back to earlier peoples, appears to be the rational philosophic trinity of attributes that gave birth to the three hypostases or divine persons taught by the Christian churches. . . . This Greek philosopher’s conception of the divine trinity . . . can be found in all the ancient [pagan] religions.”

The New Schaff-Herzog Encyclopedia of Religious Knowledge shows the influence of this Greek philosophy: “The doctrines of the Logos and the Trinity received their shape from Greek Fathers, who . . . were much influenced, directly or indirectly, by the Platonic philosophy . . . That errors and corruptions crept into the Church from this source can not be denied.”

The Church of the First Three Centuries says: “The doctrine of the Trinity was of gradual and comparatively late formation; . . . it had its origin in a source entirely foreign from that of the Jewish and Christian Scriptures; . . . it grew up, and was ingrafted on Christianity, through the hands of the Platonizing Fathers.”

By the end of the third century C.E., “Christianity” and the new Platonic philosophies became inseparably united. As Adolf Harnack states in Outlines of the History of Dogma, church doctrine became “firmly rooted in the soil of Hellenism [pagan Greek thought]. Thereby it became a mystery to the great majority of Christians.”

The church claimed that its new doctrines were based on the Bible. But Harnack says: “In reality it legitimized in its midst the Hellenic speculation, the superstitious views and customs of pagan mystery-worship.”

In the book A Statement of Reasons, Andrews Norton says of the Trinity: “We can trace the history of this doctrine, and discover its source, not in the Christian revelation, but in the Platonic philosophy . . . The Trinity is not a doctrine of Christ and his Apostles, but a fiction of the school of the later Platonists.”

Thus, in the fourth century C.E., the apostasy foretold by Jesus and the apostles came into full bloom. Development of the Trinity was just one evidence of this. The apostate churches also began embracing other pagan ideas, such as hellfire, immortality of the soul, and idolatry. Spiritually speaking, Christendom had entered its foretold dark ages, dominated by a growing “man of lawlessness” clergy class.—2 Thessalonians 2:3, 7.

Why Did God’s Prophets Not Teach It?

WHY, for thousands of years, did none of God’s prophets teach his people about the Trinity? At the latest, would Jesus not use his ability as the Great Teacher to make the Trinity clear to his followers? Would God inspire hundreds of pages of Scripture and yet not use any of this instruction to teach the Trinity if it were the “central doctrine” of faith?

Are Christians to believe that centuries after Christ and after having inspired the writing of the Bible, God would back the formulation of a doctrine that was unknown to his servants for thousands of years, one that is an “inscrutable mystery” “beyond the grasp of human reason,” one that admittedly had a pagan background and was “largely a matter of church politics”?

The testimony of history is clear: The Trinity teaching is a deviation from the truth, an apostatizing from it.

[Blurb on page 8]

‘Fourth century Trinitarianism was a deviation from early Christian teaching.’—The Encyclopedia Americana

[Box on page 9]

“The Triad of the Great Gods”

Many centuries before the time of Christ, there were triads, or trinities, of gods in ancient Babylonia and Assyria. The French “Larousse Encyclopedia of Mythology” notes one such triad in that Mesopotamian area: “The universe was divided into three regions each of which became the domain of a god. Anu’s share was the sky. The earth was given to Enlil. Ea became the ruler of the waters. Together they constituted the triad of the Great Gods.”

[Box on page 12]

Hindu Trinity

The book “The Symbolism of Hindu Gods and Rituals” says regarding a Hindu trinity that existed centuries before Christ: “Siva is one of the gods of the Trinity. He is said to be the god of destruction. The other two gods are Brahma, the god of creation and Vishnu, the god of maintenance. . . . To indicate that these three processes are one and the same the three gods are combined in one form.”—Published by A. Parthasarathy, Bombay.

[Picture on page 8]

“Constantine had basically no understanding whatsoever of the questions that were being asked in Greek theology.”—A Short History of Christian Doctrine

[Pictures on page 10]

1. Egypt. Triad of Horus, Osiris, Isis, 2nd millennium B.C.E.

2. Babylon. Triad of Ishtar, Sin, Shamash, 2nd millennium B.C.E.

3. Palmyra. Triad of moon god, Lord of Heavens, sun god, c. 1st century C.E.

4. India. Triune Hindu godhead, c. 7th century C.E.

5. Kampuchea. Triune Buddhist godhead, c. 12th century C.E.

6. Norway. Trinity (Father, Son, holy spirit), c. 13th century C.E.

7. France. Trinity, c. 14th century C.E.

8. Italy. Trinity, c. 15th century C.E.

9. Germany. Trinity, c. 19th century C.E.

10. Germany. Trinity, 20th century C.E.

What Does the Bible Say About God and Jesus?

IF PEOPLE were to read the Bible from cover to cover without any preconceived idea of a Trinity, would they arrive at such a concept on their own? Not at all.

What comes through very clearly to an impartial reader is that God alone is the Almighty, the Creator, separate and distinct from anyone else, and that Jesus, even in his prehuman existence, is also separate and distinct, a created being, subordinate to God.

God Is One, Not Three

THE Bible teaching that God is one is called monotheism. And L. L. Paine, professor of ecclesiastical history, indicates that monotheism in its purest form does not allow for a Trinity: “The Old Testament is strictly monotheistic. God is a single personal being. The idea that a trinity is to be found there . . . is utterly without foundation.”

Was there any change from monotheism after Jesus came to the earth? Paine answers: “On this point there is no break between the Old Testament and the New. The monotheistic tradition is continued. Jesus was a Jew, trained by Jewish parents in the Old Testament scriptures. His teaching was Jewish to the core; a new gospel indeed, but not a new theology. . . . And he accepted as his own belief the great text of Jewish monotheism: ‘Hear, O Israel, the Lord our God is one God.’”

Those words are found at Deuteronomy 6:4. The Catholic New Jerusalem Bible (NJB) here reads: “Listen, Israel: Yahweh our God is the one, the only Yahweh.”a In the grammar of that verse, the word “one” has no plural modifiers to suggest that it means anything but one individual.

The Christian apostle Paul did not indicate any change in the nature of God either, even after Jesus came to the earth. He wrote: “God is only one.”—Galatians 3:20; see also 1 Corinthians 8:4-6.

Thousands of times throughout the Bible, God is spoken of as one person. When he speaks, it is as one undivided individual. The Bible could not be any clearer on this. As God states: “I am Jehovah. That is my name; and to no one else shall I give my own glory.” (Isaiah 42:8) “I am Yahweh your God . . . You shall have no gods except me.” (Italics ours.)—Exodus 20:2, 3, JB.

Why would all the God-inspired Bible writers speak of God as one person if he were actually three persons? What purpose would that serve, except to mislead people? Surely, if God were composed of three persons, he would have had his Bible writers make it abundantly clear so that there could be no doubt about it. At least the writers of the Christian Greek Scriptures who had personal contact with God’s own Son would have done so. But they did not.

Instead, what the Bible writers did make abundantly clear is that God is one Person—a unique, unpartitioned Being who has no equal: “I am Jehovah, and there is no one else. With the exception of me there is no God.” (Isaiah 45:5) “You, whose name is Jehovah, you alone are the Most High over all the earth.”—Psalm 83:18.

Not a Plural God

JESUS called God “the only true God.” (John 17:3) Never did he refer to God as a deity of plural persons. That is why nowhere in the Bible is anyone but Jehovah called Almighty. Otherwise, it voids the meaning of the word “almighty.” Neither Jesus nor the holy spirit is ever called that, for Jehovah alone is supreme. At Genesis 17:1 he declares: “I am God Almighty.” And Exodus 18:11 says: “Jehovah is greater than all the other gods.”

In the Hebrew Scriptures, the word ʼelohʹah (god) has two plural forms, namely, ʼelo·himʹ (gods) and ʼelo·hehʹ (gods of). These plural forms generally refer to Jehovah, in which case they are translated in the singular as “God.” Do these plural forms indicate a Trinity? No, they do not. In A Dictionary of the Bible, William Smith says: “The fanciful idea that [ʼelo·himʹ] referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God.”

The American Journal of Semitic Languages and Literatures says of ʼelo·himʹ: “It is almost invariably construed with a singular verbal predicate, and takes a singular adjectival attribute.” To illustrate this, the title ʼelo·himʹ appears 35 times by itself in the account of creation, and every time the verb describing what God said and did is singular. (Genesis 1:1–2:4) Thus, that publication concludes: “[ʼElo·himʹ] must rather be explained as an intensive plural, denoting greatness and majesty.”

ʼElo·himʹ means, not “persons,” but “gods.” So those who argue that this word implies a Trinity make themselves polytheists, worshipers of more than one God. Why? Because it would mean that there were three gods in the Trinity. But nearly all Trinity supporters reject the view that the Trinity is made up of three separate gods.

The Bible also uses the words ʼelo·himʹ and ʼelo·hehʹ when referring to a number of false idol gods. (Exodus 12:12; 20:23) But at other times it may refer to just a single false god, as when the Philistines referred to “Dagon their god [ʼelo·hehʹ].” (Judges 16:23, 24) Baal is called “a god [ʼelo·himʹ].” (1 Kings 18:27) In addition, the term is used for humans. (Psalm 82:1, 6) Moses was told that he was to serve as “God” [ʼelo·himʹ] to Aaron and to Pharaoh.—Exodus 4:16; 7:1.

Obviously, using the titles ʼelo·himʹ and ʼelo·hehʹ for false gods, and even humans, did not imply that each was a plurality of gods; neither does applying ʼelo·himʹ or ʼelo·hehʹ to Jehovah mean that he is more than one person, especially when we consider the testimony of the rest of the Bible on this subject.

Jesus a Separate Creation

WHILE on earth, Jesus was a human, although a perfect one because it was God who transferred the life-force of Jesus to the womb of Mary. (Matthew 1:18-25) But that is not how he began. He himself declared that he had “descended from heaven.” (John 3:13) So it was only natural that he would later say to his followers: “What if you should see the Son of man [Jesus] ascend to where he was before?”—John 6:62, NJB.

Thus, Jesus had an existence in heaven before coming to the earth. But was it as one of the persons in an almighty, eternal triune Godhead? No, for the Bible plainly states that in his prehuman existence, Jesus was a created spirit being, just as angels were spirit beings created by God. Neither the angels nor Jesus had existed before their creation.

Jesus, in his prehuman existence, was “the first-born of all creation.” (Colossians 1:15, NJB) He was “the beginning of God’s creation.” (Revelation 3:14, RS, Catholic edition). “Beginning” [Greek, ar·kheʹ] cannot rightly be interpreted to mean that Jesus was the ‘beginner’ of God’s creation. In his Bible writings, John uses various forms of the Greek word ar·kheʹ more than 20 times, and these always have the common meaning of “beginning.” Yes, Jesus was created by God as the beginning of God’s invisible creations.

Notice how closely those references to the origin of Jesus correlate with expressions uttered by the figurative “Wisdom” in the Bible book of Proverbs: “Yahweh created me, first-fruits of his fashioning, before the oldest of his works. Before the mountains were settled, before the hills, I came to birth; before he had made the earth, the countryside, and the first elements of the world.” (Proverbs 8:12, 22, 25, 26, NJB) While the term “Wisdom” is used to personify the one whom God created, most scholars agree that it is actually a figure of speech for Jesus as a spirit creature prior to his human existence.

As “Wisdom” in his prehuman existence, Jesus goes on to say that he was “by his [God’s] side, a master craftsman.” (Proverbs 8:30, JB) In harmony with this role as master craftsman, Colossians 1:16 says of Jesus that “through him God created everything in heaven and on earth.”—Today’s English Version (TEV).

So it was by means of this master worker, his junior partner, as it were, that Almighty God created all other things. The Bible summarizes the matter this way: “For us there is one God, the Father, from whom are all things . . . and one Lord, Jesus Christ, through whom are all things.” (Italics ours.)—1 Corinthians 8:6, RS, Catholic edition.

It no doubt was to this master craftsman that God said: “Let us make man in our image.” (Genesis 1:26) Some have claimed that the “us” and “our” in this expression indicate a Trinity. But if you were to say, ‘Let us make something for ourselves,’ no one would normally understand this to imply that several persons are combined as one inside of you. You simply mean that two or more individuals will work together on something. So, too, when God used “us” and “our,” he was simply addressing another individual, his first spirit creation, the master craftsman, the prehuman Jesus.

Could God Be Tempted?

AT MATTHEW 4:1, Jesus is spoken of as being “tempted by the Devil.” After showing Jesus “all the kingdoms of the world and their glory,” Satan said: “All these things I will give you if you fall down and do an act of worship to me.” (Matthew 4:8, 9) Satan was trying to cause Jesus to be disloyal to God.

But what test of loyalty would that be if Jesus were God? Could God rebel against himself? No, but angels and humans could rebel against God and did. The temptation of Jesus would make sense only if he was, not God, but a separate individual who had his own free will, one who could have been disloyal had he chosen to be, such as an angel or a human.

On the other hand, it is unimaginable that God could sin and be disloyal to himself. “Perfect is his activity . . . A God of faithfulness, . . . righteous and upright is he.” (Deuteronomy 32:4) So if Jesus had been God, he could not have been tempted.—James 1:13.

Not being God, Jesus could have been disloyal. But he remained faithful, saying: “Go away, Satan! For it is written, ‘It is Jehovah your God you must worship, and it is to him alone you must render sacred service.’”—Matthew 4:10.

How Much Was the Ransom?

ONE of the main reasons why Jesus came to earth also has a direct bearing on the Trinity. The Bible states: “There is one God, and one mediator between God and men, a man, Christ Jesus, who gave himself a corresponding ransom for all.”—1 Timothy 2:5, 6.

Jesus, no more and no less than a perfect human, became a ransom that compensated exactly for what Adam lost—the right to perfect human life on earth. So Jesus could rightly be called “the last Adam” by the apostle Paul, who said in the same context: “Just as in Adam all are dying, so also in the Christ all will be made alive.” (1 Corinthians 15:22, 45) The perfect human life of Jesus was the “corresponding ransom” required by divine justice—no more, no less. A basic principle even of human justice is that the price paid should fit the wrong committed.

If Jesus, however, were part of a Godhead, the ransom price would have been infinitely higher than what God’s own Law required. (Exodus 21:23-25; Leviticus 24:19-21) It was only a perfect human, Adam, who sinned in Eden, not God. So the ransom, to be truly in line with God’s justice, had to be strictly an equivalent—a perfect human, “the last Adam.” Thus, when God sent Jesus to earth as the ransom, he made Jesus to be what would satisfy justice, not an incarnation, not a god-man, but a perfect man, “lower than angels.” (Hebrews 2:9; compare Psalm 8:5, 6.) How could any part of an almighty Godhead—Father, Son, or holy spirit—ever be lower than angels?

How the “Only-Begotten Son”?

THE Bible calls Jesus the “only-begotten Son” of God. (John 1:14; 3:16, 18; 1 John 4:9) Trinitarians say that since God is eternal, so the Son of God is eternal. But how can a person be a son and at the same time be as old as his father?

Trinitarians claim that in the case of Jesus, “only-begotten” is not the same as the dictionary definition of “begetting,” which is “to procreate as the father.” (Webster’s Ninth New Collegiate Dictionary) They say that in Jesus’ case it means “the sense of unoriginated relationship,” a sort of only son relationship without the begetting. (Vine’s Expository Dictionary of Old and New Testament Words) Does that sound logical to you? Can a man father a son without begetting him?

Furthermore, why does the Bible use the very same Greek word for “only-begotten” (as Vine admits without any explanation) to describe the relationship of Isaac to Abraham? Hebrews 11:17 speaks of Isaac as Abraham’s “only-begotten son.” There can be no question that in Isaac’s case, he was only-begotten in the normal sense, not equal in time or position to his father.

The basic Greek word for “only-begotten” used for Jesus and Isaac is mo·no·ge·nesʹ, from moʹnos, meaning “only,” and giʹno·mai, a root word meaning “to generate,” “to become (come into being),” states Strong’s Exhaustive Concordance. Hence, mo·no·ge·nesʹ is defined as: “Only born, only begotten, i.e. an only child.”—A Greek and English Lexicon of the New Testament, by E. Robinson.

The Theological Dictionary of the New Testament, edited by Gerhard Kittel, says: “[Mo·no·ge·nesʹ] means ‘of sole descent,’ i.e., without brothers or sisters.” This book also states that at John 1:18; 3:16, 18; and 1 John 4:9, “the relation of Jesus is not just compared to that of an only child to its father. It is the relation of the only-begotten to the Father.”

So Jesus, the only-begotten Son, had a beginning to his life. And Almighty God can rightly be called his Begetter, or Father, in the same sense that an earthly father, like Abraham, begets a son. (Hebrews 11:17) Hence, when the Bible speaks of God as the “Father” of Jesus, it means what it says—that they are two separate individuals. God is the senior. Jesus is the junior—in time, position, power, and knowledge.

When one considers that Jesus was not the only spirit son of God created in heaven, it becomes evident why the term “only-begotten Son” was used in his case. Countless other created spirit beings, angels, are also called “sons of God,” in the same sense that Adam was, because their life-force originated with Jehovah God, the Fountain, or Source, of life. (Job 38:7; Psalm 36:9; Luke 3:38) But these were all created through the “only-begotten Son,” who was the only one directly begotten by God.—Colossians 1:15-17.

Was Jesus Considered to Be God?

WHILE Jesus is often called the Son of God in the Bible, nobody in the first century ever thought of him as being God the Son. Even the demons, who “believe there is one God,” knew from their experience in the spirit realm that Jesus was not God. So, correctly, they addressed Jesus as the separate “Son of God.” (James 2:19; Matthew 8:29) And when Jesus died, the pagan Roman soldiers standing by knew enough to say that what they had heard from his followers must be right, not that Jesus was God, but that “certainly this was God’s Son.”—Matthew 27:54.

Hence, the phrase “Son of God” refers to Jesus as a separate created being, not as part of a Trinity. As the Son of God, he could not be God himself, for John 1:18 says: “No one has ever seen God.”—RS, Catholic edition.

The disciples viewed Jesus as the “one mediator between God and men,” not as God himself. (1 Timothy 2:5) Since by definition a mediator is someone separate from those who need mediation, it would be a contradiction for Jesus to be one entity with either of the parties he is trying to reconcile. That would be a pretending to be something he is not.

The Bible is clear and consistent about the relationship of God to Jesus. Jehovah God alone is Almighty. He created the prehuman Jesus directly. Thus, Jesus had a beginning and could never be coequal with God in power or eternity.

[Footnotes]

God’s name is rendered “Yahweh” in some translations, “Jehovah” in others.

[Blurb on page 14]

Having been created by God, Jesus is in a secondary position in time, power, and knowledge

[Picture on page 15]

Jesus said that he had a prehuman existence, having been created by God as the beginning of God’s invisible creations

Is God Always Superior to Jesus?

JESUS never claimed to be God. Everything he said about himself indicates that he did not consider himself equal to God in any way—not in power, not in knowledge, not in age.

In every period of his existence, whether in heaven or on earth, his speech and conduct reflect subordination to God. God is always the superior, Jesus the lesser one who was created by God.

Jesus Distinguished From God

TIME and again, Jesus showed that he was a creature separate from God and that he, Jesus, had a God above him, a God whom he worshiped, a God whom he called “Father.” In prayer to God, that is, the Father, Jesus said, “You, the only true God.” (John 17:3) At John 20:17 he said to Mary Magdalene: “I am ascending to my Father and your Father, to my God and your God.” (RS, Catholic edition) At 2 Corinthians 1:3 the apostle Paul confirms this relationship: “Blessed be the God and Father of our Lord Jesus Christ.” Since Jesus had a God, his Father, he could not at the same time be that God.

The apostle Paul had no reservations about speaking of Jesus and God as distinctly separate: “For us there is one God, the Father, . . . and there is one Lord, Jesus Christ.” (1 Corinthians 8:6, JB) The apostle shows the distinction when he mentions “the presence of God and of Christ Jesus and of the elect angels.” (1 Timothy 5:21, RS Common Bible) Just as Paul speaks of Jesus and the angels as being distinct from one another in heaven, so too are Jesus and God.

Jesus’ words at John 8:17, 18 are also significant. He states: “In your own Law it is written, ‘The witness of two men is true.’ I am one that bears witness about myself, and the Father who sent me bears witness about me.” Here Jesus shows that he and the Father, that is, Almighty God, must be two distinct entities, for how else could there truly be two witnesses?

Jesus further showed that he was a separate being from God by saying: “Why do you call me good? No one is good but God alone.” (Mark 10:18, JB) So Jesus was saying that no one is as good as God is, not even Jesus himself. God is good in a way that separates him from Jesus.

God’s Submissive Servant

TIME and again, Jesus made statements such as: “The Son cannot do anything at his own pleasure, he can only do what he sees his Father doing.” (John 5:19, The Holy Bible, by Monsignor R. A. Knox) “I have come down from heaven to do, not my will, but the will of him that sent me.” (John 6:38) “What I teach is not mine, but belongs to him that sent me.” (John 7:16) Is not the sender superior to the one sent?

This relationship is evident in Jesus’ illustration of the vineyard. He likened God, his Father, to the owner of the vineyard, who traveled abroad and left it in the charge of cultivators, who represented the Jewish clergy. When the owner later sent a slave to get some of the fruit of the vineyard, the cultivators beat the slave and sent him away empty-handed. Then the owner sent a second slave, and later a third, both of whom got the same treatment. Finally, the owner said: “I will send my son [Jesus] the beloved. Likely they will respect this one.” But the corrupt cultivators said: “‘This is the heir; let us kill him, that the inheritance may become ours.’ With that they threw him outside the vineyard and killed him.” (Luke 20:9-16) Thus Jesus illustrated his own position as one being sent by God to do God’s will, just as a father sends a submissive son.

The followers of Jesus always viewed him as a submissive servant of God, not as God’s equal. They prayed to God about “thy holy servant Jesus, whom thou didst anoint, . . . and signs and wonders are performed through the name of thy holy servant Jesus.”—Acts 4:23, 27, 30, RS, Catholic edition.

God Superior at All Times

AT THE very outset of Jesus’ ministry, when he came up out of the baptismal water, God’s voice from heaven said: “This is my Son, the beloved, whom I have approved.” (Matthew 3:16, 17) Was God saying that he was his own son, that he approved himself, that he sent himself? No, God the Creator was saying that he, as the superior, was approving a lesser one, his Son Jesus, for the work ahead.

Jesus indicated his Father’s superiority when he said: “Jehovah’s spirit is upon me, because he anointed me to declare good news to the poor.” (Luke 4:18) Anointing is the giving of authority or a commission by a superior to someone who does not already have authority. Here God is plainly the superior, for he anointed Jesus, giving him authority that he did not previously have.

Jesus made his Father’s superiority clear when the mother of two disciples asked that her sons sit one at the right and one at the left of Jesus when he came into his Kingdom. Jesus answered: “As for seats at my right hand and my left, these are not mine to grant; they belong to those to whom they have been allotted by my Father,” that is, God. (Matthew 20:23, JB) Had Jesus been Almighty God, those positions would have been his to give. But Jesus could not give them, for they were God’s to give, and Jesus was not God.

Jesus’ own prayers are a powerful example of his inferior position. When Jesus was about to die, he showed who his superior was by praying: “Father, if you wish, remove this cup from me. Nevertheless, let, not my will, but yours take place.” (Luke 22:42) To whom was he praying? To a part of himself? No, he was praying to someone entirely separate, his Father, God, whose will was superior and could be different from his own, the only One able to “remove this cup.”

Then, as he neared death, Jesus cried out: “My God, my God, why have you deserted me?” (Mark 15:34, JB) To whom was Jesus crying out? To himself or to part of himself? Surely, that cry, “My God,” was not from someone who considered himself to be God. And if Jesus were God, then by whom was he deserted? Himself? That would not make sense. Jesus also said: “Father, into your hands I entrust my spirit.” (Luke 23:46) If Jesus were God, for what reason should he entrust his spirit to the Father?

After Jesus died, he was in the tomb for parts of three days. If he were God, then Habakkuk 1:12 is wrong when it says: “O my God, my Holy One, you do not die.” But the Bible says that Jesus did die and was unconscious in the tomb. And who resurrected Jesus from the dead? If he was truly dead, he could not have resurrected himself. On the other hand, if he was not really dead, his pretended death would not have paid the ransom price for Adam’s sin. But he did pay that price in full by his genuine death. So it was “God [who] resurrected [Jesus] by loosing the pangs of death.” (Acts 2:24) The superior, God Almighty, raised the lesser, his servant Jesus, from the dead.

Does Jesus’ ability to perform miracles, such as resurrecting people, indicate that he was God? Well, the apostles and the prophets Elijah and Elisha had that power too, but that did not make them more than men. God gave the power to perform miracles to the prophets, Jesus, and the apostles to show that He was backing them. But it did not make any of them part of a plural Godhead.

Jesus Had Limited Knowledge

WHEN Jesus gave his prophecy about the end of this system of things, he stated: “But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father.” (Mark 13:32, RS, Catholic edition) Had Jesus been the equal Son part of a Godhead, he would have known what the Father knows. But Jesus did not know, for he was not equal to God.

Similarly, we read at Hebrews 5:8 that Jesus “learned obedience from the things he suffered.” Can we imagine that God had to learn anything? No, but Jesus did, for he did not know everything that God knew. And he had to learn something that God never needs to learn—obedience. God never has to obey anyone.

The difference between what God knows and what Christ knows also existed when Jesus was resurrected to heaven to be with God. Note the first words of the last book of the Bible: “The revelation of Jesus Christ, which God gave him.” (Revelation 1:1, RS, Catholic edition) If Jesus himself were part of a Godhead, would he have to be given a revelation by another part of the Godhead—God? Surely he would have known all about it, for God knew. But Jesus did not know, for he was not God.

Jesus Continues Subordinate

IN HIS prehuman existence, and also when he was on earth, Jesus was subordinate to God. After his resurrection, he continues to be in a subordinate, secondary position.

Speaking of the resurrection of Jesus, Peter and those with him told the Jewish Sanhedrin: “God exalted this one [Jesus] . . . to his right hand.” (Acts 5:31) Paul said: “God exalted him to a superior position.” (Philippians 2:9) If Jesus had been God, how could Jesus have been exalted, that is, raised to a higher position than he had previously enjoyed? He would already have been an exalted part of the Trinity. If, before his exaltation, Jesus had been equal to God, exalting him any further would have made him superior to God.

Paul also said that Christ entered “heaven itself, so that he could appear in the actual presence of God on our behalf.” (Hebrews 9:24, JB) If you appear in someone else’s presence, how can you be that person? You cannot. You must be different and separate.

Similarly, just before being stoned to death, the martyr Stephen “gazed into heaven and caught sight of God’s glory and of Jesus standing at God’s right hand.” (Acts 7:55) Clearly, he saw two separate individuals—but no holy spirit, no Trinity Godhead.

In the account at Revelation 4:8 to 5:7, God is shown seated on his heavenly throne, but Jesus is not. He has to approach God to take a scroll from God’s right hand. This shows that in heaven Jesus is not God but is separate from him.

In agreement with the foregoing, the Bulletin of the John Rylands Library in Manchester, England, states: “In his post-resurrection heavenly life, Jesus is portrayed as retaining a personal individuality every bit as distinct and separate from the person of God as was his in his life on earth as the terrestrial Jesus. Alongside God and compared with God, he appears, indeed, as yet another heavenly being in God’s heavenly court, just as the angels were—though as God’s Son, he stands in a different category, and ranks far above them.”—Compare Philippians 2:11.

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Should you believe to the trinity (1989)