Perpetual Incarnation Celebration

Posted on January 29, 2026January 29, 2026 by Edward Dalcour

The Perpetual Incarnation Celebration: The Hallmark of Christian Doctrine

Every annual December 25th, many Christians celebrate Christmas. Unfortunately, the import of what Christmas represents has evaporated; and instead it has become a secular event. In far too many churches, the birth of Christ sermon is shared with Santa Clause pictures, statues of reindeers and snowmen scattered around the church—at these venues Christmas has become a distortion of the incarnation. Even so, pastors seem obligated to give a limited Christmas message mainly consisting of the manger, animals, wise men, and the shepherds in the field.

Although these things are indeed included in the Gospel narrative, the most glorious event was not merely the birth, rather it was the conception – the hallmark and necessity of our redemption.

The perpetual Incarnation should be taught throughout the year in tandem with other essential Christian doctrines.

Ps. 49:7-8: “Truly no man can ransom another, or give to God the price of his life, ⁸ for the ransom of their life is costly, and can never suffice” (ESV).

No mere man can—but the Son as God-man, whose sacrifice had infinite value. In His human nature Christ lived the perfect life – fulfilling the “covenant of works” (vicariously) which Adam did not fulfill. (cf. Gen. 2:17; Hosea 6:7; Rom. 5:5-13). As the “last Adam” – Christ met all the requirements of the justice of God; not only His substitutionary cross work (passive obedience), but also, in His perfect and substitutionary life (active obedience).

Rom. 5:10: “For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved [‘from the wrath of God,’ v. 9] by His life” (NASB). Christ as God-Man accomplished an actual redemption, a real propitiation.

The atoning work of the Son in His physical body accomplished all that was necessary to secure our justification (Rom. 5:6-10; Heb. 10:11-14). His work was definite, eternal, and infallible.

Col. 1:21-22: “making peace through the blood of his cross…. ²² but now He has reconciled you His physical body through death to present you holy, without blemish, and blameless before Him.”

The Incarnation

“Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel” – 2 Tim. 2:8 (ESV)

Biblical Affirmation

John 1:1: “In the beginning was the Word, and the Word was with God [the Father], and the Word [as to His nature] was God.”

The verb translated “was” is from the imperfect verb ēn (from eimi, “to be, am”), which is exclusively applied to the Word in verses 1, 2, 4, 9, and 10. The imperfect tense expresses a past ongoing or repeated action; here denoting the eternal existence of the Word—He was always existing—no starting point. This verb is in contrast to the aorist verb egeneto (from ginomai, “became, came to be”) – referring to all things that came into existence, that is, had a starting point (as in creation, vv. 3, 10; and John the Baptist in v. 6: “there came a man”). It is not until verse 14 that egeneto is applied to the Word “becoming flesh” (incarnation).

John 1:14: “Now the Word became flesh and took up residence [or ‘tabernacled’] among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father” (NET).

The verb eskēnōsen (‘took up residence,’ tabernacled, dwelt among us’) derives its meaning from the Hebrew term sākan referring to Yahweh coming down to earth to dwell (cf. Exod. 25:8). As seen, in John 1:1, the Apostle John positively affirmed that the Word was eternal/preexistent; distinct from God the Father; and ontologically God. John shows that the incarnation of the person of God the Word was not merely a temporary theophany or huiophany.[1] Rather, “the Word became flesh”— adding (not subtracting) a new nature (humanity) permanently.

John 1:18, which is the last verse of John’s high christological prologue: “No one has ever seen God [‘at any time’]. The uniquely existing God [monogenēs Theos] who is [ho ōn, lit., ‘the One who is, timelessly existing’] close to the Father’s side, has revealed Him” (exēgēsato, lit., “has exegeted Him”; ISV).

The Carmen Christi (Hymn to Christ, as God)

Paul’s christological hymn was utilized by the early Christian church to teach and magnify the preexistence, incarnation, and the true deity of Jesus Christ. Paul exemplifies the ultimate act of humility: God the Son becoming obedient to death on a cross. Paul provides a well-defined summary of the gospel of the Son.

Phil. 2:6 starts with the affirmation of the true deity of the Son:

“Who, though He was always being[2] in the nature of God, did not count equality with God a thing to be grasped, ⁷but He emptied Himself[3] by taking the nature of a servant, having been made in the likeness of men. ⁸ And having been found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. ⁹ Therefore God has highly exalted Him and bestowed on Him the name [viz., authority/power] that is above every name, ¹⁰so that at the name of Jesus every knee shall will bow … ¹¹ and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.”[4]

In verses 10-11, Paul loosely quotes the last phrase of the LXX (i.e., Septuagint[5]) of Isa. 45:23: “That to Me every knee will bend and every tongue will confess to God.” These actions are to Yahweh alone and are prophetic – future tenses are used: “will bend, will confess.”

Note Paul modifications to the original reading of Isa. 45:23:

Hina. He introduces verse 10 with a purpose and result clause indicated by the conjunction hina (“in order that, so that”): i.e., the purpose of Christ being highly exalted (v. 9) was for the result (“in order that”) of every knee bending and every tongue confessing that Jesus Christ is Lord (vv. 10-11), to the glory of God the Father.

Paul changes the future indicative verbs of the LXX of Isa. 45:23 (“will bend, will confess”) – to aorist subjunctives (“shall bend, shall confess”).

These modifications clearly identify Jesus as the Yahweh and the fulfillment of the Isaiah future prophecy – before whom every knee shall bend and every tongue shall confess that Kurios Iēsous Christos (lit., “Lord Jesus Christ”).[6]

Lastly, note the grammatical parallel between 2 Cor. 8:9 with Phil. 2:6-11:

Nature as God (preincarnate):

2 Cor. 8:9 (NASB): “For you know the grace of our Lord Jesus Christ, that though He was rich” (plousios ōn, present participial phrase, lit., He was “rich being”- i.e., rich in glory).

Phil. 2:6: “although He was always existing in the nature of God” (huparchōn, present participle, “always existing” as God): “rich being” – “God being.”

Incarnation:

2 Cor. 8:9: “Yet for your sakes He became poor” (eptōcheusen, aorist indicative).

Phil. 2:7: “He emptied [ekenōsen, aorist indicative] Himself”: “became poor” – “emptied Himself.” Both verbs are aorist indicatives—i.e., punctiliar (once) past action.

Means and purpose of the incarnation of God the Son:

2 Cor. 8:9: “in order that [hina] through His poverty [incarnation], you could become rich” (rich in glory, i.e., salvation).

Phil. 2:7-11: Christ self-emptied and self-humbled Himself, became obedient to death, “in order that … every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.”

The Carmen Christi (Phil. 2:6-11) so distinctly affirms the gospel of the Son: from His eternal preexistence subsisting as truly God to His self-emptying (incarnation), atoning cross work, and glorification – to the glory of God the Father.

The incarnation was perpetual

Jesus is the two natured person (Acts 1:11; 17:31; 1 Tim. 2:5), contra the temporary corporal appearances of the angel of the Lord in the OT.

Col. 2:9: “For in Him all the fullness of Deity dwells [katoikei, present tense, ‘always dwells’] in bodily form” (NASB). The Son in His incarnate state is presently the intermediary (or “Mediator”), Priest, and the propitiation for our sins.

So essential was the perpetual incarnation that the Apostle John sees it as a defining mark of true Christianity; and anyone denying it is “the deceiver and the antichrist” (2 John 1:7).

1 John 4:2-3: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come [elēluthota, perfect tense, lit, ‘has come and remains’] in the flesh is from God, ³ and every spirit that does not confess Jesus [as coming and remaining in the flesh] is not from God. This is the spirit of the antichrist….” (NASB).

Fundamental Truths of the Incarnation

God the Son became flesh—truly God, truly man.

The atoning sacrifice and mediatorial role of Christ was accomplished in the context of His incarnational work.

The incarnation is a gospel essential.

The incarnation is an evangelistic teaching that should be always recognized and celebrated!

NOTES

[1] Theophany (Theos, “God” + phainō, appearance). Huiophany (Huios, “Son”)—namely, preincarnate Son appearances (esp. the angel of the Lord; cf. Gen. chaps. 18-19; Exod. 3:2, 6-14 et al.).

[2] The phrase “always being” is from the Greek present participle, huparchōn denoting an ongoing existence – thus, the Son was always subsisting in the nature of God.

[3] “He emptied Himself,” from the phrase heauton ekenōsen (lit., “He Himself emptied”). The reflexive pronoun, heauton (“He Himself”) indicates that the action of the incarnation, that is, the emptying was accomplished by the Son. “He Himself.

[4] In this translation, I had rendered several verbs tenses literally for emphasis.

[5] The Septuagint is Greek trans. of the OT, which was used frequently by the NT authors for their quotations of the OT. The Septuagint is abbreviated as LXX “seventy,” which was the traditional number of translators (c. mid-third cent. B.C.).

[6] Note that in Greek, Paul places Kurios (“Lord”) in the emphatic position (first word in the clause)— to draw attention to his christological emphasis of Isa. 45:23: Jesus is the Lord (YHWH) of Isaiah 45:23.

Jehovah’s Witnesses – Hebrews 1:6: “Worship” or “Obeisance” (Brief Look)

Posted on September 21, 2019December 19, 2025 by Edward Dalcour

Hebrews 1:6 (last clause):

NASB: “But when He again brings His firstborn into the world, He says, “Let all the angels of God worship him!”

NWT: “And let all of God’s angels do obeisance to him” (*in all NWT eds. post 1970 ed.).

Greek NT (TR, WH, NA): Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ, Kai proskunēsatōsan autō pantes aggeloi Theou (lit., “And worship Him all [the] angels of God”).

LXX[2] (Deut. 32:43 – the author’s OT source [also cf. Ps. 96:7]): Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ, Kai proskunēsatōsan autō pantes aggeloi Theou (Brenton’s ed., same rendering as the GNT above).

Dead Sea Scrolls (location cave 4) 4Q44 Deut. 32:43- (100 BC) – as with LXX Heb 1.6: “and let all the angels of God worship Him.”

Justin Martyr – (A.D. 150) Dialog with Trypho – (chap 130) cites Deut. 32:43: Rejoice, O you heavens, with Him, and let all the angels of God worship Him.”

Last week, in our weekly First Love Radio Show, Pastor James Tippins (Grace Truth Church, Claxton, GA) and I had a fantastic discussion regarding some of the specific places in which “worship” (proskuneō and latreuō)[3] was applied to the person of the Son in a “religious” context[4] (esp. Dan. 7:14; Matt. 14:33; John 3:38; Heb. 1:6 and Rev. 5:13-14).

Hebrews 1:6 – a few noteworthy points:

The Father’s command to all the angels to worship the Son was in the aorist imperative (proskunēsatōsan). Linguistically, this was the strongest and most “urgent” way to issue a command in biblical Greek—appearing in both the Greek NT (all eds.) and in the LXX (see above).

The NWT. As most of us know, that the JWs’ unique and distorted translation, the NWT, replaced the word “worship” (as in virtually all recognized Bible translations) with “obeisance” (honor, respect, etc.).

Lexically. The verb proskuneō is from pros (“toward”) and kuneō (lit., “to kiss”). Thus, “prostrating oneself before persons and kissing their feet. . . . to express … submission to a high authority figure, (fall down and) worship, do obeisance … do reverence to, welcome respectfully” (BDAG).

Context. The verb could mean either religious “worship” (reserved for God alone, cf. John 4:24) or “obeisance” with no connotation of religious worship at all. But as we know: Context always governs!—thus it determines the verb’s meaning. The defining and surrounding context of Hebrews 1:6 is clearly in the heavenlies(it does not get more “religious” and holier than that!) and the affirmation of the eternal Son. Moreover, in the prologue of Hebrews (viz. chap. 1), the author presents a vivid contrast between all things created (angels, heavens, and the earth) and the eternal Son, Creator of all things (vv. 2, 3, 10-12[5]). It is this defining context, therefore, that indicates the meaning of proskuneō in verse 6—namely, divine religious “worship.”

The JWs argue in a theological circle, which starts with unitarianism and ends with a denial of the deity of Christ. Hence, the NWT arbitrarily removes “worship” at the places applied to Christ (e.g., Matt. 2:11; 14:33; 28:8-9; John 9:38; and of course, Heb. 1:6). Interestingly, from 1950 to 1970, in Hebrews 1:6, the NWT read, “And let all God’s angels worship him.” Consequently, for over twenty years, the JWs actually taught that “all the angels” worshiped Jesus (who they identify as Michael, the “created” archangel)—a frustrating fact they cannot deny. It was not until the 1971 ed. that “worship” was finally removed being replaced with “obeisance” in Hebrews 1:6.

Furthermore, from 1898 to 1964, the Watchtower (the JWs leadership), has taught that “worship” is properly given to Jesus—it’s a matter of (accessible) record. Note these examples:

“Yes, we believe our Lord Jesus while on earth was really worshiped, and properly so. It was proper for our Lord to receive worship in view of his having been the only begotten of the Father and his agent in the creation of all things, including man” (Zion’s Watch Tower, 1898, July 15, p. 216).

“Jehovah God commands all to worship Christ Jesus because Christ Jesus is the express image of his Father, Jehovah….” (Watchtower, 1939, Nov 15, p. 339).

“[W]hosoever should worship Him must also worship and bow down to Jehovah’s Chief One in that capital organization, namely, Christ Jesus….” (Watchtower, 1945, p. 313).

In the 1945 Yearbook, it clearly defines the purpose of the Watchtower Society (in part):

“The purposes of this Society are…. to go forth to all the world publicly and from house to house to preach and teach Bible truths. … and send out to various parts of the world Christian missionaries, teachers and instructors in the Bible and Bible literature and for public Christian worship of Almighty God and Christ Jesus.”

In 1964, they finally changed their view and taught that worshiping Christ was idolatrous: “It is unscriptural … to render worship to the Son of God” (Watchtower, 1964 Nov 1, p. 671). The inconsistencies of the Watchtower are and have been astounding!

Jesus Worshiped as God

Jesus received “worship” in a religious context[6] on several occasions. These are some of the clear and explicit examples of the Son receiving religious worship by both men and angels:

Dan. 7:13-14 [LXX, Swete, Rahlfs eds.]: 13 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man [anarthrous – hō s huios anthrōpou] was coming, And He came up to the Ancient of Days And was presented before Him. 14 “And to Him was given dominion, glory and a kingdom and all the nations of the earth according to their kind, and all glory to Him worshiping [λατρεύουσα, latreuousa, present act. participle of latreuō, trans from the imperfect Arm. verb pelach], and the dominion of Him is an everlasting dominion, which ou mē arthē [‘never never, not even a possibility, shall pass away’], and the kingdom of Him, which ou mē phtharē [never never, not even a possibility, shall be destroyed].”

The same term (pelach) applied to the Son of Man in verse 14 is applied to Yahweh in verse 27: “His kingdom will be an everlasting kingdom, and all the dominions will serve [pelach] and obey Him.” Further, the LXX translate pelach in verse 14, as latreuō, which, in a religious context, denotes service or worship reserved for God alone (cf. Exod. 20:5 [LXX]; see also Matt. 4:10; Rom. 1:9, Phil. 3:3; Heb. 9:14). Even though some editions of the LXX, pelach is translated as douleuō (“to serve”), but in a religious context (which vv. 9-14 undeniably are), douleuō like latreuō denotes service or worship reserved for God alone (cf. Gal. 4:8).[7]

MATTHEW 14:33: “And those who were in the boat worshiped [proskuneō] [8] Him saying [legontes – pres. participle], ‘You are certainly God’s Son!’” Matthew 14:22-34 is a narrative of the Jesus’ miraculous walking on the water. This event is also recorded in Mark 6:45-51 and John 6:16-21. What is remarkable is that the narrative supplies ample references to the deity of Christ (i.e., His repeated “I am” claims and the religious worship given to Christ by the men in the boat). This event follows the feeding of the 5,000. In verse 26, we read that after the disciples who were in the boat saw Jesus “walking on the water,” they were terrified for they thought they saw a phantasma (“ghost/ apparition”). At which point Jesus comforted them by stating: Tharseite, egō eimi, mē phobeisthe (lit. “Take courage, I am, [do] not [be with] fear” (v. 27).

Jesus declares His deity in contrast to their fear. Jesus is the One who created all things, the eternal God, who controls the winds and the sea (cf. Matt. 8:27)—why be afraid? In verses 28-32, Matthew provides additional information. However, we read that Peter attempted to walk on the water to meet Christ, but sank due to his weak faith. When Jesus helped him get back into the boat, verse 33 indicates, “Those who were in the boat worshiped [proskuneō] Him, saying, ‘You are certainly God’s Son!’” Note that act of worshiping is connected with the affirmation of Jesus being “God’s Son.”

The unique way in which Jesus claimed to be the Son of God was tantamount to claiming He was God the Son—, which was clearly understood by the Jews (cf. Mark 14:61-63; John 5:17-18; 10:30-36; 19:7), the apostles (cf. Matt. 16:18; Rom. 1:1, 3); the author of Hebrews (cf. Heb. 1:1-3); the devil (cf. Matt. 4:3-7); God the Father (cf. Matt. 3:17; Heb. 1:5-12); and the OT prophets (cf. Ps. 2:7; Dan. 7:9-14; Acts 10:43 et al).

JOHN 9:35-38: “[Jesus] said [to the blind man that He healed], “’Do you believe in the Son of Man?’ He answered, ‘Who is He, Lord, that I may believe in Him?’ ³⁷Jesus said to him, ‘You have both seen Him, and He is the one who is talking with you.’ ³⁸And he said, ‘Lord, I believe.’ And he worshiped [proskuneō] Him.” As in Matthew 14:33, the worship was combined with the blind man’s affirmation that Jesus was the “Son of Man” and “Lord”—thus, a religious context (cf. Dan. 7:9-14).

REVELATION 5:13-14: “And every created thing … I heard saying, ‘To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.’ ¹⁴ And the four living creatures kept saying, ‘Amen’ and the elders fell down and worshiped [proskuneō].” Here the Father and the Lamb received the same kind of blessing, honor, and glory and thus, the same kind of worship, from “every created thing.” Hence, the Lamb (Jesus) is excluded from the category of a “created thing.” Rather, as in Hebrews 1:6 et al, the Son was worshiped in a religious context. This revealing truth shows that the Son shares the very essence of God the Father. He is God in the same sense as that of the Father (cf. John 1:1, 18; Heb. 1:3).

In spite of the NWT’s devaluation of the Son, the denial of His cross work and a denial of the triune nature of the only true God, both the OT and NT affirm that Jesus Christ was properly worshiped as God. The Son is “the great God and Savior” (Titus 2:13); “the only Master and Lord” (Jude 1:4); the Theos-Christos (“God-Christ”) who saved a people out of the land of Egypt (Jude 1:5) whose atoning cross work is the very cause of our justification.

Let us, along with all the angels, worship Jesus Christ, “the Lord of glory,” unceasingly.

NOTES

[1] The NWT is the Bible translation of the JWs—published by the Watchtower Bible & Tract Society (i.e., the corporate name for the JWs).

[2] LXX is the abbreviation of the Septuagint (i.e., the Greek OT).

[3] These terms are the primary terms denoting worship or reverence, honor depending on the context (e.g., John 4:24; Rom. 12:1).

[4] A religious context is any such context where spirituality, holiness, and/or divinity exists.

[5] Verses 10-12 is a citation of Psalm 102:25-27 (LXX). Thus, the Father directly addresses the Son (cf. v. 8) as the Yahweh (LORD) of that Psalm—the unchangeable Creator of all things.

[6] See note 4 above.

[7] Many modern Jewish commentators deny the Messianic import of this passage. However, this was not the case with the earliest Jewish sources (cf. the Babylonian Talmud, Sanhedrin, 96b-97a, 98a; etc.). Furthermore, the testimony of early church Fathers connect the Son of Man in Daniel 7:9ff. with Jesus Christ— and not with men collectively.

[8] The Greek word proskuneō means divine worship in a religious context (as with Matt. 4:10 and John 4:24) or it can also mean to fall prostrate in front of another in honor and respect, thus, “obeisance.” Only the context determines the meaning. In Hebrews 1:6, the setting is in the heavenlies—hence, the Father commands “all the angels” to give religious worship to the divine Son.

Most utilized Unitarian (esp. JWs) Objections to the Trinity

Posted on February 6, 2018February 7, 2024 by Edward Dalcour

Never was there a more deceptive doctrine advanced than that of the Trinity. It could have originated only in one mind, and that the mind of Satan the Devil (Reconciliation [Watchtower Bible and Tract Society, 1928], p. 101).

Since the beginning of human history, the nature of God (i.e., how He revealed Himself) has been furiously attacked (esp. ontological monotheism).[1] Though, one of the first heresies that emerged in first century church was that of the Judaizers.[2] And the second heresy that the early church dealt with was that of the Gnostics.[3] Both of which were thoroughly refuted by the apostles in there writings.[4]

Jesus was clear on the subject: eternal life is to have “knowledge” of the true God (cf. John 17:3; 8:24; 1 John 5:20). And Scripture presents that there is one true God who revealed Himself in three coequal, coeternal, and coexistent *distinct* persons—thus, God is Triune. The biblical data is undeniable. But many today (and historically) deny, in some way, shape, or form, the doctrine of the Trinity. We are not speaking of some peripheral, non-essential doctrine here: The belief in the doctrine of the Trinity is essential to ones salvation, for it is how God revealed Himself—the very nature or essence of His essential Being, the only true God.

If one removes the Son from the Trinity (in any way), the Son is reduced to either to a created being (as with, for example, Oneness believers and Jehovah’s Witnesses [JWs]) or the Son becomes a “separate” God (as in Mormonism). The Trinity is the biblical explanation of how there is one God and yet the Son is presented as both Creator[5] and “God” (theos)[6] distinct from the Father and Holy Spirit who are likewise presented as God.[7]

Main Objections to the Trinity

1) The term “Trinity” is not found in the Bible.

2) The Trinity teaches three Gods.

3) The Trinity was invented in the fourth century (viz. at the Council of Nicaea, A.D. 325) and thus, it is not taught in the Bible.

First objection. This argument is nonsensical for many reasons. It is true that the exact word “Trinity” does not appear in the Bible. If the individuals using this argument were consistent, then, they would not believe that God is “1 person” either, because the word “unitarian” does not appear in the Bible. In point of fact, Christians today (as well as the early Christian church, as noted above) use the doctrinal term Trinity to describe God because it simply adequately denotes the teaching and concept of a triune multi-personal God presented throughout Scripture. Consider that the terms: incarnation, coequal, coeternal (with the Father), and the phrases: hypostatic union, God the Son, substitutionary atonement, etc., which are all true of Christ, do not appear in the Bible. Also, the terms omnipresent, omniscient, omnipotent, self-existent, etc., which are all ascribed to God, do not appear in the Bible; however, the teachings or concepts of these doctrinal words and phrases do. They are clearly expressed in the biblical content.

Here are some of the doctrinal (nonbiblical) words mentioned above with their corresponding biblical passages expressing the teachings and concepts of these words:

Incarnation. This defines the teaching of God the Son becoming flesh – John 1:14 et al. God the Son (Mark 14:61-64; John 1:1, 18; Heb. 1:8, 10; 1 John 5:20 et al.). Hypostatic union of Jesus Christ. This describes the two natures of Christ, God and man (John 1:14; 1 Cor. 2:8; Phil. 2:6-7-8; 2 Tim. 2:8). The Son’s coequality and coeternality with the Father (Gen. 19:24; John 1:1c; 5:17-18; 10:30-33; 17:5; Heb. 1:3, 6, 8-12; Jude 1:4; Rev. 1:8, 5:13-14; 22:13).

Substitutionary atonement. This describes Jesus’ atoning cross work as a literal substitution for and on behalf of the elect (John 6:37-39; 10:17; Mark 10:45; Rom. 8:32; Gal. 1:4; Eph. 5:25; 1 Tim. 2:6).

Omnipresent. An attribute ascribed to God (Ps. 139:6-10; John 14:23 et al.).Although there are many more doctrinal words that can be mentioned that are not contained in the Bible, they all do indeed express the biblical teachings and concepts they represent.

Second objection (The Trinity = 3 separate Gods.): To say that the Trinity teaches three Gods is a gross misrepresentation of the doctrine. As noted, the very foundation of the Trinity is monotheism—namely, the Bible teaches that there is only one true God.

Three Gods/gods is not biblical trinitarianism rather, it is polytheism (many true Gods/gods. Or henotheism (hen, “one” Theos, “god”), which is the belief that although many true Gods/gods exist, worship and devotion is to only one God. Hinduism and the LDS Church, that is, Mormonism hold to this view. Mormons acknowledge the existence of many true Gods of other planets, but they only worship and the God for this planet. See our article: Are Mormons Christians? Contra to the many “true” Gods of Mormonism, both the OT and NT condemns that (Exod. 20:5; Isa. 43:10; 45:5; Mark 12:28-29; 1 Tim. 2:5 et al.). As shown above, the Bible teaches that there are three distinct persons who share the nature of the one true God. Or, there is one true God (one Being) who is revealed in three coequal coeternal coexistent distinct persons—the Father, and the Son, and the Holy Spirit. As delineated above, the three biblical propositions or truths affirm the Trinity.

1. There is one true eternal God (viz., one Being).

2. There are three persons referred to as God, YHWH, and the Creator of all things— the Father, and the Son, and the Holy Spirit.

3. These three persons are distinct from each other.

Third objection (The Trinity wasn’t invented until the Council of Nicaea, A.D. 325). First, the issue at the Council of Nicaea was not the Trinity, that had already been established in the early church decades before Nicaea. In point of fact, there are no primary source documents that came out of Nicaea that even mention the term “Trinity” or specifically discuss it. Instead, the Council primarily addressed the heretical teachings of Arius who openly taught that the Son was created, “a god,” but not “Almighty God,” similar to what the JWs teach. Arius taught that Jesus was of a “different substance” than that of the Father in direct opposition to the orthodox position, which taught that Jesus was of the “same substance” (homoousios, viz. coequal, consubstantial) as that of the Father, but not the same person. So, the chief issue at Nicaea was the question of the ontological relationship between the Father and the Son—not the Trinity per se

See Was the Trinity Conceived in the 4th Century?

NOTES

[1] Ontological (by nature) monotheism (one God) is the doctrine that there exists only one God by nature (cf. Deut. 4:35; Jer. 10:10-11). Mormons, although, claim that the Father, Son, and Holy Ghost are “one God,” but only in the sense of “unity,” not one in essence. But, as they assert, these three are three “separate” Gods, with the Father as the head God in whom they worshiped alone—thus, the Mormon view of the Godhead. But whether one or more Gods are worshiped is irreverent, the question is: how many true Gods exist? The fact that the Mormons believe that many “true” Gods exist, therefore, categorizes the Mormon people as overt polytheists (the belief in many true Gods) and hence, non-Christian. Not only in the OT, but in the NT as well, strict monotheism was strongly asserted (e.g., Mark 28:29; John 17:3; 1 Tim. 2:5).

[2] Simply, the Judaizers taught that one had to practice the OT law, rituals, ordinances, etc. (esp. circumcision), to obtain salvation. And this, was the primary reason as to why Paul wrote to the Galatians.

[3] The Gnostics (from gnōsis, meaning “knowledge”) held to a dualistic system: spirit was good and all “matter” (esp. flesh) was inherently evil; some even taught that “matter” did not exist; it was illusory—as with the theology of Christian Science today. Both the Apostle John and Paul specifically refuted this teaching (esp. in Col. and 1 & 2 John).

[4] As seen above.

[5] E.g., Isa. 9:6; John 1:3; Col. 1:16-17)

[6] E.g., John 1:1, 18; Titus 2:13; Heb. 1:3, 8-10

[7] Of course, the OT and NT teaching of “one God” (i.e., monotheism) does indicate or equate “one person” as *unitarian* groups such as Jews, Muslims, JWs, Oneness Pentecostals, etc. presuppose. Monotheism simply means “one God” (viz. “one Being”). To argue that “one God” equals “one person” is to argue in a circle. It assumes what is meant to be proven.