It is not my desire here to be overly personal--I simply want to help you to better understand what follows and the process by which it came to be. My concern revolves around one simple question: Does the Bible support the concept of unitary monotheism as held by Apostolic Pentecostals, or is the traditional trinitarian model the one actually supported in scripture?
As a former Southern Baptist, I had believed and taught the doctrine of the trinity for over thirty years. Even when I later left the Baptist Church, I remained firmly trinitarian in my beliefs. I am, therefore, fully aware of the verses in scripture which seem to support the traditional view. However, several years of extensive research and study of the scriptures, as well as an examination of the actual history of the doctrine itself caused me to reevaluate my previous beliefs. I have become convinced that trinitarianism is based on a treatment of scripture that is, at best, questionable. It disregards or completely ignores massive Biblical evidence for the true oneness of God, drawing its conclusions from a handful of verses which it interprets in isolation from their context of the whole of scripture.
The use of a literal hermeneutic or interpretation, in which Bible doctrine is established by the plain statements of scripture, causes real problems for trinitarians. When the scriptures are taken at face value and seen in balance and context with the rest of the Word of God and according to the ordinary rules of language, it presents a portrait of God quite unlike that of the traditional belief system.
It is truly a marvel of modern theology and ecclesiastical history that in spite of the overwhelming testimony of scripture, this doctrine has maintained widespread acceptance and unquestioned allegiance for such a long period of time. There is, in fact, a tendency on the part of many, to treat the doctrine of the trinity as if it were the central and defining doctrine of Christianity. To disagree with it is to brand oneself as an outcast and heretic in most circles. The well-known Athanasian Creed of the fourth century goes so far as to make the belief in the trinity an absolute requirement and condition for salvation, actually condemning to death those who disagree.
We learn from scripture that the Apostle Paul preached the whole gospel or counsel of God (Acts 20:28). In doing so, he explained to the Corinthian Church “that there is none other God but one” (I Co 8:4). Why did he not take this opportunity to explain to them the doctrine of the trinity? He goes on instead to identify this one God as the Father while lamenting that, “Howbeit there is not in every man this knowledge…” (v.7). Sadly, it seems Paul would find that not much has changed over the ensuing years.
One author noted that, “The dogma of the trinity is that potion of hemlock that agnostically-inclined theologians deliberately chose to drink, mixing the pure stream of Hebrew doctrine with the poison of Greek philosophy. Then they forced the mixture on their disciples. The penalty for refusal would be eternal damnation.” (Buzzard and Hunting, 1998.xiii). The condemnatory clauses of the Athanasian Creed and their subsequent execution by Church leaders, Catholic as well as Protestant, are the elephant in the living room that trinitarians would have us ignore.
There is a long tradition on the part of trinitarians of accusing non-trinitarians of not actually being Christian. This is especially interesting in light of the scriptural declaration that eternal life is contingent upon knowledge of the truth about the one God and the man Jesus Christ (Jn 17:3; I Tim 2:3). Based on a careful examination of scripture, it seems to me that it is the trinitarian community that should be concerned--not Biblical monotheists.
Trinitarian history is rife with tragic and bloody episodes resulting from its “defense” of the Faith. An honest heart will admit that something appears terribly amiss. The violence with which the doctrine of the trinity has been upheld casts a pall of suspicion over it. Something indeed, seems desperately wrong with a teaching that has precipitated such tragic and bloody episodes in Church history.
The dogma, which even its proponents say cannot be explained and one which makes little sense to the rational mind, was actually the product of Greek thinking. Most scholars, in fact, readily admit that trinitarianism cannot be truly documented in the Bible. It is rather, a Greek and Alexandrian distortion that arose long after the close of the scriptural canon.
When Greek speculation and mythology entered the Faith, it blended with the corrupted theology of Alexandria, Egypt with devastating consequences. Canon Goudge writes: “When the Greek and Roman mind instead of the Hebrew mind came to dominate the Church, there occurred a disaster in doctrine and practice from which we have never recovered.” (Goudge 1939 in Buzzard and Hunting, 1998, p. 82).
This is not a topic that makes for easy discussion. I found it very difficult in the early stages of my own investigation to examine the evidence with an open mind. Having been trained and entrenched in trinitarian theology since childhood, I actually began my research with the express purpose of disproving the apostolic viewpoint.
My initial exposure to Oneness theology came through family and friends that attended the local United Pentecostal Church in my hometown. While thoroughly enjoying the worship and fellowship I found there, I rejected many of their doctrines out of hand. Over time however, the continuing conflicts created by our different views finally forced me into a critical examination of the apostolic belief system. What I began to see clearly in scripture, challenged me on both an emotional and intellectual level as it repeatedly failed to line up with my previously held convictions.
My own denomination, every Church I had ever attended, all of my contemporary and historical heroes of the Faith, as well as, every mentor and colleague were without exception trinitarian.
As a result of my exposure to the Oneness belief system, a seed was planted, that grew into months and finally years of serious Biblical investigation. Slowly, almost imperceptibly, something began to happen that I am unable to adequately describe. It came with a flood of questions for which there were no easy answers.
Was it possible, in spite of my earnestness and sincerity that I had been both believing and teaching a concept of God that the Bible did not support? Was I, in fact, teaching a false doctrine? Had I become one of those described by the Apostle Paul as having another Jesus and a different gospel? (Gal. 1:6-9). In believing and teaching the traditional doctrine of the trinity, was I, however unintentionally, misrepresenting a significant truth of God’s Word? Of one thing I was certain--I could not remain passive on these questions. I would have to honestly reconsider the Biblical basis for my trinitarian position; and while I was at it the New Birth, Water Baptism, the Baptism in the Holy Spirit and perhaps a few other things.
I am not sure it is ever possible to be truly objective on such an emotionally charged matter but I determined to do my best. Over several months, I researched dozens of books and articles on both sides of the issue. Ultimately however, I found my answers not in the pages of some obscure theological treatise, but in those of scripture itself. While I am committed to the proposition that God has given gifted men to the Church--among them teachers from whom I have learned much and for whom I have great respect--we must always return to the Bible itself as our final authority.
Deeply cherished beliefs, when submitted to the platinum yardstick of the Word of God, must be revised or discarded completely when seen to be inconsistent with what can be shown to be clear Biblical truth. I soon realized that to be even remotely objective or serious in my quest, I had to abandon my attempts to defend a system and simply allow the Word itself to take me where it would.
What I discovered, when I did this, led me, in 2001 to enroll in a formal program of study at an Apostolic Bible College where I subsequently earned a Master’s degree in theology. I continued my studies and completed dual Doctorates in Apostolic Theology and Oneness Pentecostalism. Things began to get really interesting when I tried to share what I was learning with my trinitarian friends. What I wanted was their help in understanding what I was seeing clearly in the pages of scripture. I solicited that help from qualified Christian leaders, Pastors and teachers as well as fellow students from trinitarian Bible Colleges. I was hoping, however naively it turned out, for objective non-adversarial counsel. What I found instead was universal skepticism and outright rejection.
My experience helped me to understand clearly the intense emotional investment which surrounds the doctrine of the trinity. I learned much, as well, of the desire, perhaps even need, that we possess for group conformity and our uncanny ability to blindly follow our leaders as we parrot ideas and concepts we do not truly understand.
There is an almost reflexive posture of defense that is taken whenever a person’s view of the trinity is called into question. I saw it in my own life and almost without exception, that of my friends and colleagues. The Oneness position is not in my opinion, examined for merit, it is hardly even considered. Instead, it is attacked out of what I believe to be a deep seated fear. Obviously both views of God cannot be true. If the Apostolic view is correct, then trinitarianism is wrong. It is just that simple and for some reason, that is too frightening for many to even consider.
Extensive and prayerful research has led me to conclude that in the final analysis, the doctrine of the trinity is not a Biblical doctrine, nor is it the product of genuine Biblical thought. It is, rather, the product of theological reflection and philosophical speculation which is far removed from scripture itself. The doctrine finds its true origin in Greek philosophy and the fusion of Alexandrian theology and Jewish monotheism. The Alexandrian School of Theology is well known for its use of Grecian dialectics and a syncretism designed supposedly to explain and harmonize the truths of scripture.
The result of this collusion of cultures and ideologies was the outright corruption of the Biblical text itself, producing the codices Alexandrinus, Sinaiticus, and Vaticanus. Many Christians would be surprised to learn that it is these altered manuscripts which form the basis for the plethora of modern “versions” of the Bible. I find it strangely ironic that those who often cry out the loudest over these corrupt Alexandrian translations have at the same time fallen for a far more subtle and tragic error in their wholesale acceptance of an Alexandrian trinity.
It is this very same philosophy that the Apostle Paul warned the Church about in Colossians 2:8-9. Speaking to the true Apostolic Church He warns: “Beware lest any man spoil you through philosophy and vain deceit; after the traditions of men, after the rudiments of the world and not according to Christ.” Paul refers here to the errors of false teachers, who in speculating on the nature of the Godhead, went beyond the declarations which God Himself had made on this subjec00000000t.
Jesus Christ is not the second person of a triune Godhead. Paul informs us, rather, that “In Him dwelleth all the fullness of the Godhead bodily” (v. 9). It may be helpful for us to remember and heed Paul’s admonition in I Corinthians 4:6 that we “…learn not to go beyond what is written.” It is in going beyond the plain statements of scripture that we find ourselves becoming trapped in doctrinal quagmires. Ultimately, the question is a simple one, do we or do we not, properly understand the nature of the God we worship?
Theologians and Bible teachers, perhaps more than individuals in most other disciplines, are trained to be narrow and dogmatic (in a positive sense), to be “set for the defense of the Gospel” (Phil. 1:17). But it is often difficult to know where true doctrine or dogma ends and where traditions of men begin.
Dogma is that great body of Biblical truth that has been held by true believers down through the centuries. It is viewed as fixed, inviolable, non-rescindable, and non-negotiable. Literal creationism, verbal plenary inspiration of the scriptures, the virgin birth, the deity of Christ, substitutionary atonement, Christ’s bodily resurrection, His ascension and enthronement, His second coming, a literal Heaven and Hell, eternal condemnation for the wicked, eternal bliss for the righteous, all of these are examples of dogma and are clearly spelled out in the pages of scripture.
But we are commanded “to grow in grace and in the knowledge of our Lord and Savior Jesus Christ” (2 Pet. 3:18). Growing in knowledge, of a necessity, includes not only learning new truths but also the examination of old beliefs and the correction of what may have been erroneously held to be truth. I doubt there is a Pastor in existence who has not wished that he could withdraw some of his sermons, or a Bible college professor who didn’t lament the content of a former lecture, far beyond retrieval. The problem comes the moment we stop learning, examining, and most importantly correcting our doctrine.
Doctrines strongly held are not easily released--and that is as it should be. Sadly however, men often hold tenaciously to an erroneous idea for many years, preach it as doctrine, write about it, persuade people of it, and defend it until these “doctrines” become, in their minds a crucial and unquestionable dogma. When this happens they are no longer willing to submit that doctrine to the searchlight of God’s Word. Anyone who then dares to invade that domain is viewed as hostile and greeted with open hostility.
How much better the attitude of the “Prince of Preachers,” Charles Haddon Spurgeon who, when asked if he defended the Bible replied, “Yes, I defend it the way I would defend a lion, I open the cage and let it out.” As true believers we need not be intimidated by those who legitimately question some area of our theology. While we must “always be prepared to give an answer to those who ask for a reason for the hope that lies within us” (I Pet 3:15), we must continue to bear in mind that the Word of God is its own defense.
How strange that so-called Fundamentalist Christianity which loudly boasts of and aggressively champions its belief in Biblical inspiration, seems unwilling to accept scriptures’ own testimony on this matter. What Jesus Himself identified as the most important commandment of all, clearly and plainly states, “Hear, O Israel, the LORD our God is one LORD…” (Deut. 6:4). He linked our very salvation to this issue when he stated in John 17:3, “This is eternal life, that they may know thee, the ONLY TRUE GOD, and Jesus Christ Whom Thou hast sent.” Have we forgotten His warning that, “In vain do they worship, Me teaching as doctrine the precepts of men” (Mt. 15:9). Is it possible that, in spite of Paul’s admonition in Colossians we have been “taken captive?” Have we allowed the seductive influence of Alexandrian theology and Greek philosophy to so soon remove us “from Him that called (us) into the grace of Christ unto another gospel. (Gal. 1:6)? Have we forgotten and forsaken the Hebrew belief in One God which formed the basis for the Apostolic Church?
After long and thoughtful examination of the Biblical data I no longer believe that either Testament offers any substantial evidence for the doctrine of the trinity. There is no passage of scripture which asserts that God is three; no authentic verse that truly supports a “triune” Godhead. The trinitarian concept rests upon a sophisticated argument based on tortured logic which lacks any solid support, either in the Bible or the earliest Christian writings.
Is any of this really important? Does our view of the nature of the Godhead ultimately matter? In light of Jesus’ words in John 17 and Paul’s words to the Galatian Church, could anything matter more? We simply can no longer afford to ignore the implications of Jesus’ claim that, “…unless you believe that I am He, you will die in your sins” (Jn 8:24).
Sadly, the average believer is blissfully unaware of this debate; they simply go to Church and continue to be spoon fed their beliefs by their Pastor who more often than not is also unaware. But what if the doctrine of the trinity is, after all, a house of cards? If we believe that God has revealed Himself in the pages of scripture and that Eternal Life is indeed, based on our knowledge of Him; it is incumbent upon every believer to examine the evidence for himself and come to a full and complete knowledge (epignosis) of the truth about who God is. It is not without significance that scripture tells us, “those who worship God must worship Him in spirit and in truth” (Jn 4:24). We must choose, as did the Bereans before us, (Acts 17:11), to become personally responsible, before God, for what we believe. We must dare to search the scriptures to see if indeed these things are so--only then will we truly believe.
The doctrine of the trinity has been explained as a mystery, unfathomable to the finite mind. Yet the Bible says that it has been given to us as disciples both to know and to understand the mysteries of the Kingdom of God (Mark 4:11). How can we be expected to agree with a doctrine that can neither be explained nor understood? Is it really reasonable to expect someone to accept “on faith” a doctrine that is never once mentioned by name in scripture, or, as admitted by scholars, never even discussed in the pages of the New Testament? Shouldn’t we rather, as stewards of the mysteries of God (I Co 4:1), call into question any doctrine that so challenges our understanding and is not clearly revealed in scripture?
Even a casual reading of Church History will show that the concept of plurality in the Godhead did not appear in theological discussion until almost three hundred years after Jesus’ ascension into Heaven. Its formal acceptance at the Council of Nicaea in 325 AD ultimately led to the deaths of multiplied thousands of Christians who died at the hands of other “Christians” because of their sincere and Biblical belief in the One True God.
As I studied this issue and discussed it with others, I found myself frequently puzzled by the anger and agitation that often manifests when the doctrine of the trinity is called into question. One acquaintance told me plainly that He could think of only three reasons I would question the existence of the trinity: 1) I had unconfessed sin in my life, 2) God was giving me the “proper revelation” but I was unable, for some reason to accept it, or 3) I was simply in rebellion. When I proposed, as a fourth consideration, that I might be right and that the Bible teaches an undeniable unitary monotheism, he angrily rejected the idea as impossible and stormed off.
And yet, the honest student must acknowledge as irrefutable the Hebrew belief in a single creator God, with no plurality or distinction of persons. This was the Jews most sacred tenet and was repeated by every Jewish boy and girl from childhood until death, upon arising in the morning and upon retiring. We must always bear in mind that the early Church remained essentially Jewish in nature. The sudden revelation of a triune Godhead would have been a shocking and revolutionary concept which would have rocked the First Century Church, most likely necessitating its very own Acts 15 type council.
Consider carefully the earliest recorded history of the Church, the book of Acts. It devotes the entire chapters of Acts 15 to the details of a conference held at Jerusalem to decide such questions as gentile circumcision, eating foods containing blood, the consumption of meat from strangled animals, etc. Because they constituted a departure from basic Jewish practice, these seemingly simple physical matters were considered worthy of an often heated formal debate. How much more would a similar conference be necessary to discuss the explosive change from belief in the single-person God of Israel to that of a previously unknown, unheard of and unimagined triune God. Among these fiercely monotheistic Jews who were the leaders of this early Christian community, that would have made for a very lively discussion!
What seems even more extraordinary, in view of all of Jesus’ controversy with his chief critics, is this: Never was there the slightest trace of any argument concerning the nature of the Godhead. Instead, Jesus continued to affirm the Jews belief in the One True God.
It remains a fact that the doctrine of the trinity was never defended in the whole of the New Testament. Could it be that it simply did not exist? It is significant that we find no trace of any revolution over the nature of the Godhead in the early Church.
By no means is this meant to challenge the deep and utter sincerity of trinitarians or to question the genuineness of their faith. But we must point out that sincerity is not a test of truth. Never underestimate the power of shared beliefs or the role of tradition in shaping theological concepts and thought. Nor should we on either side fail to appreciate the virtually unlimited ability we possess as teachers to believe that what we teach is fully supported by scripture. We must KNOW or we will answer to God for all those we mislead.
Having said that, I will freely admit that what follows is designed to directly challenge one of the most fundamental beliefs of orthodox Christianity. I am fully convinced, after months of research involving thousands of hours of study that a radically new concept of God emerged in the third and fourth centuries resulting from the blending of Greek philosophy and Alexandrian theology. This new faith superseded the original apostolic faith and ushered in the Dark Ages.
The realization, that after all, the scriptures themselves were not the true source of my trinitarian beliefs was emotionally very difficult for me to accept. Therefore, I deeply sympathize with those who presently wrestle with the disparity between their own convictions and what they see in the pages of the Bible. Despite the fact that many of my friends and family continue to cling to their trinitarian beliefs, refusing even to consider the evidence, I am undaunted. I appeal to those who truly seek the truth to consider carefully the glaring differences between what they believe and teach when compared to the Apostles’ Doctrine.
A Final word--I do not deny the existence of mystery in our walk with God. Certainly there remain things we do not fully understand. I do not reject an idea simply on the basis that I cannot explain it. But, mystery and contradiction are two very different horses. The doctrine of the trinity challenges logic, reason and credulity in unnecessary ways and it directly opposes the most basic and fundamental supposition of scripture. In fact, one of the strongest arguments against the doctrine of the trinity is that it cannot be expressed without abandoning Biblical language.
As we consider some of the problems inherent in the trinitarian idea itself, we will examine several of the key passages of scripture that may seem, on the surface, to support it, as well as those which directly oppose it. We will also consider the major theological arguments for the existence of the trinity and see if they are supported by scripture.
It is important to understand that an ever increasing number of people worldwide simply do not accept this doctrine. They reject, on the basis of the careful examination of scripture, any notion of a God in three persons. They choose rather to believe Jesus when He said that the greatest and most important commandment of all is, “Hear O, Israel, The LORD our God is one.” (Mk 12:29) and “When you have seen Me you have seen the Father.” (Jn 10:10).