The Trinity Denies the Father and the Son relationship
Introduction:
The doctrine of the Trinity, central to mainstream Christianity, posits that God exists as three co-equal and co-eternal persons: God the Father, God the Son, and God the Holy Spirit. However, a careful reading of specific biblical passages, particularly in the Gospel of John, the writings of Paul, and the letters of John, reveals a potential conflict with this concept. These verses suggest that the Trinity may inadvertently obscure the distinct identities and roles of the Father and the Son, ultimately denying their unique positions within the Godhead.
Words matter as do the culture built around them
A conversation that centers on the teachings of the Godhead can become very personal to some, this is not the place for those with a weak faith. We are going to ask questions that may cause one to pause, but I pray will not stumble, rather I pray they are provoke unto good works.
Words matter, and words shape the ontology of a given culture. Since we are discussing the word “Trinity” and its current use and the word’s history, and the Scripture’s reading and teaching on the matter of the Godhead, this can cause some to become angry, threatened, offended, and claim anathema upon us and move on; We are looking for those who are willing to re-examine the word “Trinity”, its origins, and current culture with within Christendom.
The word “Trinity” as it is understood today, comes from the Council of Nicaea after one sixth (318 roughly) of the known bishops (1,800 plus) came together after Emperor Constantine I, sent out letters to 1,800 Bishop to settle a matter starting to grow within the body of Christ.
The main battle wasn’t over the Bible, whether Jesus was the son of God, or baptism, it was over the Godhead, and novel idea that God is made up of three separate persons, God the Father, God the Son, and God the Holy Spirit, who are co-eteranal, co-equal and who make up the one true God. This was the basic argument from a man named Athenasius.
On the other side of the debate was a man named Arius who believed and taught that Jesus is the son of God, and had beginning; Jesus was contingent upon the Father, and is the first of all creation. Arius didn’t deny that Jesus is the son of God, the Messiah. Arius didn’t deny that the Father is the one true God, and Arius did not deny the ressurection of Christ. Arius was just believing what he read and what the body of Christ was teaching for the last three hundred years.
Remember, words matter. The word “Trinity” as it was introduced in the Council of Nicaea, was not in the vocabulary of the writers of Scripture, therefore it is very reasonable to say that it was also not a part of their world view of the Godhead. Words matter, and if the word “Trinity” was not introduced until three hundred years after the New Testament scriptures were already a part of the life of the ekklesia.
Coming to the table of reason
A friend asked my the other day, how do I communicate with trinitarians? I told him that I set down some ground rules for the discussion to take place. Since we are not talking about a scriptural narrative, but a philosophical narrative begotten by born-again philosophers within the body of Christ, I tell person I am talking to that we cannot use the word “trinity” because it is not in the Scriptures, nor can we use all of the concepts that have been built into the word “trinity” over the last 1,700 years.
Jesus and his followers not only had no idea what the trinity is, they didn’t use the word itself, but rather were very much monotheist, and second temple monotheists at that. Jesus tells us who the one true God is, his Father. Jesus tells us that his Father is our Father, and his God is our God in John 20:17.
Jesus tells us that eternal life is this “that they may know you the only true God, and Jesus Christ whom you have sent.” (John 17:3) Jesus called the Father the “one true God…” and it even gets more challenging to the trinitarian teachings when we read Revelation 3:12.
How can we have a conversation if we will not at least embrace that the word “trinity” is not in the Scriptures, and therefore neither would the concepts be on the mind of Jesus or his apostles. Words matter as culture is grown through the concepts we put behind these words. With the word “trinity”, a word only brought to the forefront in the mid third century AD, has a whole culture based upon Christian philosophy (theology) and not what is simply written in the scriptures.
Scriptural Evidence:
- Revelation 3:11-12: “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.”
In this passage, Jesus, speaking to the church in Philadelphia, repeatedly refers to “my God.” This language clearly indicates a distinction between Jesus and God, with Jesus acknowledging a higher authority to whom he himself is subject. This contradicts the Trinitarian idea of co-equality, portraying a hierarchical relationship instead.
Scripture evidence
- John 17:3: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”
Jesus, in his prayer to the Father, explicitly identifies the Father as “the only true God.” This statement directly challenges the Trinitarian notion that Jesus is ontologically equal to the Father. If Jesus is also the “true God,” the Father cannot be the “only true God.” This verse highlights the Father’s unique position as the source of divinity.
Scripture evidence
- John 20:17: “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.”
After his resurrection, Jesus instructs Mary Magdalene to inform his disciples that he is ascending to “my Father” and “my God.” This declaration further reinforces the distinction between Jesus and God, portraying Jesus as a separate being who worships and submits to God. This undermines the Trinitarian concept of “co-equal persons.”
Scripture evidence
- 1 Corinthians 15:24-28: “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”
This passage depicts a clear hierarchy within the Godhead. Christ, despite his exalted position, ultimately submits to the Father. This submission implies a distinction in roles and authority, challenging the Trinitarian idea of perfect equality within the Godhead.
Scripture evidence
- 1 John: Throughout this letter, the author (traditionally attributed to John the apostle) emphasizes the unique relationship between the Father and the Son. For instance, 1 John 2:22-23 states: “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.” This passage highlights the importance of acknowledging both the Father and the Son, but it also implies a distinction between them. Denying the Son is distinct from denying the Father, suggesting separate identities.
Analysis
These scriptures collectively present a picture that seems at odds with the Trinity. The language employed by Jesus, Paul, and John consistently points to a hierarchical relationship within the Godhead, with the Father occupying a position of ultimate authority and Jesus acknowledging his subordination to the Father.
The Trinity, by asserting the co-equality and co-eternity of the Father and the Son, risks blurring this distinction and obscuring the clear biblical portrayal of their unique roles and identities. It potentially denies the Father His unique position as the “only true God” and minimizes Jesus’s own acknowledgment of his submission to the Father.
Conclusion
The biblical evidence presented here raises important questions about the philosophical framework of the Trinity. While the Trinity seeks to express the complex nature of God, the scriptures clearly depict a distinction between the Father and the Son, with Jesus consistently acknowledging his subordination to the Father.
It is essential for Christians to engage in thoughtful reflection on the scriptural foundations of their beliefs and to critically evaluate the doctrine of the Trinity in light of the clear teachings of Jesus and the apostles. By upholding the biblical portrayal of the Father and the Son, we can more accurately understand and worship the one true God.
Remember that “iron sharpens iron” and we are to “provoke one another to good works” and let’s not forget that our Father’s word is a lamp to our feet, and a light to our paths.
Let’s keep the conversation going!
Praise Jesus brother King, to the glory of God our Father, and the grace and guidance of the Father’s holy spirit. Amen!