Tag: trinitarian

Triquetra and the Trinity

Posted on by Edward Dalcour

 

I always say at the onset to those who make the incorrect uninformed assertion regarding the triquetra symbol being derived from Wicca, paganism, etc. that that calendar in your office and/or house and/or in the rooms of your children, — are filled with symbols of pagan gods (all days and names of months were named after pagan gods).

For example: January, from Januarius, in honor of the Roman god Janus. Or May, from Maius, in honor of the Greek goddess Maia. All months are pagan in origin. Or June, honoring the Roman goddess Juno; July, from Julius, in honor of Roman emperor Julius Caesar; August, from Augustus, in honor of Roman emperor Augustus Caesar, etc.

And the days, Sunday, after the Sun god; Monday, honoring the Moon god; Tuesday, honoring the god Mars. The Saxons named this day after their god Tiw, and called it Tiw’s day, thus, “Tuesday” (the Saxon god); Saturday, honoring the Roman god Saturn; Or Wednesday (the planet Mercury), honoring later the Teutonic god Wedn or Woden; or Thursday (planet Jupiter), later named in honor of the Teutonic god, Thor.

Thus, any objection to the triquetra as use by Christians would be inconsistent and historically ignorant lacking any meaningful basic research on the triquetra and its origins in religious and non-religious usage.  

In terms of the triquetra (Trinitarian symbol), you should not base an argument on ignorance, and unaccredited internet articles. Primarily, KJV Onlyists and anti-Trinitarian groups (esp. JWs, and unstudied Oneness advocates) chiefly utilize the pagan-triquetra arguments against it. So Christians should strive to do the objective research, in order that they not provide bad untruthful arguments and appear unread. In point of fact, The triquetra is a very old symbol and dates back perhaps to around 500 BC. But its actual origins are unknown. Some scholars believe it to be Celtic in origin, and it is sometimes called the Irish Trinity Knot.

The triquetra symbol is also found in Norse Viking artifacts such as combs and saddles; found on a Norwegian coin from around the 11th cent.; and there is a Japanese form, again with no religious significance. Further, the triquetra has been found on Indian heritage sites that are over 5,000 years old; found on carved stones in Northern Europe dating from A.D. 8th cent. as well as found on early Germanic coins-with no religious significance at all. It is certainly possible that various cultures developed the basic design arrangement independently. But in spite of where or when it first appeared, it has been associated to a vast number of meanings through time.

However, to early Christians (and many today), the triquetra symbolized the Trinity (one God, three persons). For example in the late 8th cent. Book of Kells was an exemplified manuscript book in Latin containing all four Gospels together with various prefatory texts contained also figures of triquetras. The triquetra symbol has been found in Norwegian churches dating to the 11th century.

In conclusion, the triquetra has been used historically by all kinds of groups to mean different things. As with other Christian symbols and Christian holidays (e.g., Christmas, Easter, cross, etc.), we embrace the Christian significance—not its origin. In spite of the (unclear) origins, the triquetra has a rich meaning that has been used by the early church to signify the Trinity. No Christian used it as a pagan symbol, in the same way no Christian uses a calendar today on their wall to exalt the pagan gods of the days and months it represents—thus, calendars were factually derived from pagan in origins.

Historically, for Christians, the Triquetra represents the Trinity, not its supposedly pagan origins. And those who object (due to a mass of misinformation) to this Trinitarian symbol, since they do not have a problem with pagan-origins calendars in their homes, do they have a problem with the Apostle Paul’s quotations of pagans writers to make a biblical point, viz., Epimenides of Crete in Titus 1:12 and Acts 17:28 (referring to Zeus); Aratus of Cilicia in Acts 17:28 (also referring to Zeus); and Menander in 1 Cor. 15:33?  

In point of fact, for hundreds of years Christians have been using the triquetra a symbol that proclaims the doctrine of the Trinity.

       

 

 

T. D. Jakes newly launched Bible school: Jakes Divinity School

Posted on by Edward Dalcour

Unfortunately, a vast number of “professing” naïve Christians, that may be seriously seeking a biblical education, will willingly be proselytized to the false doctrines of T. D. Jakes—esp. his distorted Oneness anti-Trinitarian teachings of God, his prosperity nonsense, women pastors, and many more bad doctrines.   

–          

As for all the uninformed and biblically dim who still insist that Jakes is Trinitarian, note the current Faith Statement posted on the school’s website, which defines God as “existing in three manifestations” (same as the Potter’s House), which is patently Oneness-unitarian. See – https://jakesdivinity.org/about-jds/faith-statement/

 

Using “manifestations” to describe the Father, Son, and Holy Spirit is neither a biblical nor a historical definition of God (it never has been for the “Christian” church)—words do matter.  “Manifestation” is not a semantic (nor ontological) parallel to “person.” A manifestation is a mere appearance of a thing, and not the thing itself. Manifestation does not have an ontological reference.

 

Again, and as pointed out by many, If Jakes now embraces the basic biblical definition of the Trinity, then, these questions must be answered,

 

1) Why does he still hold to a Oneness description of God (“existing in three manifestations”) found on the faith statement of both his church (Potter’s House) and his new school?   

 

2) Why is Jakes presently (for many years) the Vice Prelate of the decidedly Oneness organization, Higher Ground Always Abounding Assemblies? 

https://www.highergroundaaa.com/national-officials?fbclid=IwAR2Zktzsp3fsG6HOQSAoC_W76SNTfXEFbBcIVqLs3hdkjS5hgbPJrd10n0Q And, 

 

3) What of all Jakes’ previous affirmations of Oneness doctrine? He has never recanted those.

Such as in an interview with Jakes on the LA radio show, KKLA, Living by the Word, hosted by Jim Coleman (August 23 and 30, 1998). Coleman had asked Jakes “How important it is for Christians to believe in the Trinity.” Jakes responded, “I think it’s very, very significant that we first of all study the Trinity apart from salvation. . . . The term ‘Trinity,’ is not a biblical term, to begin with. . . . When God got ready to make a man that looked like him, he didn’t make three. He made one man. However, that one man had three parts. He was body, soul, and spirit. “We have one God, but he is father in creation, son in redemption, and Holy Spirit in regeneration.”

 

This last statement is a standard and historical Oneness phrase (found in many Oneness doctrinal statements), “Father in creation, Son in redemption, Holy Spirit in regeneration,” which is historically congruent with Sabellius’s (early third cent.) “successive” Modalism.          

 

Or in 2000, Christianity Today also posted a response by T. D. Jakes, in which his statements show clearly that he is indeed, a Modalist.

Regarding the questions of the Trinity, Jakes had stated, “While I mix with Christians from a broad range of theological perspectives, I speak only for my personal faith and convictions. I am not a theologian, and I avoid quoting even theologians who agree with me. To defend my beliefs, I go directly to the Bible. . . . I believe in one God who is the Father, the Son and the Holy Spirit. I believe these three have distinct and separate functions. . . . I do not believe in three Gods” (Feb. 2000; Jakes, “My Views on the Godhead,” Christianity Today, online ed.).

Or, when Jakes expressed his consistent view of God in “Spirit Raiser” (in Time Magazine, Sept 17, 2001). Note his clear Oneness definition: “And God said, ‘Let us. Let us . . . .’  One God, but manifest in three different ways, Father in creation, Son in redemption, Holy Spirit in regeneration.” Again repeating the standard and historical Oneness phrase, “Father in creation, Son in redemption, Holy Spirit in regeneration,” which is congruent with Sabellius’s (early third cent.) successive Modalism.          

Since, all evidence (much more than provided here in this terse article) reveals clearly that Jakes holds to and teaches a Oneness doctrine of God, and to date, no evidence exists showing that Jakes unambiguously believes in the Trinity, – unless he,    

 

1) Removes his Oneness description of God contained in both his church’s Belief Statement and school’s Faith Statement,

 2) Openly renounces his numerous and unequivocal Oneness affirmations of God in literature and interviews,

 3) Resigns as Vice Prelate from the Oneness organization, Higher Ground Always Abounding Assemblies, and

 4) Positively affirms a basic biblical definition of the Trinity, we must see Jakes as a consistent heretic embracing Oneness-unitarian theology, which rejects the triune nature of the only true God of biblical revelation—thus denying Christ and His gospel.                

The Doctrine of the Trinity: A Brief Look at the Nature of God

Posted on by Edward Dalcour

Definition: Three persons who share the nature of the one God, or one God revealed in three coequal coeternal coexistent distinct persons (not people).

 
One God – Monotheism (monos, “one, only” + theos, “God”)

 

It is a basic straw-man to imply monotheism opposes the Trinity—the foundation of the Trinity is ontological monotheism, it seems you may not be familiar as to the basics of the biblical doctrine of the Trinity. Unitarian or unipersonal groups (such as Muslims, Oneness Pentecostals, Jehovah’s Witnesses et al.) assume that every place “one,” “alone” etc. (in word or concept) are applied to God (e.g., Deut. 6:4; Isa. 44:24; Mark 12:29; 1 Tim. 2:5), the unitarians read into these passages a meaning of “one person” reinterpreting monotheism to mean unipersonalism, although, there is no passage in the OT or NT, which clearly identifies God as “one person.”

Unitarians are deeply confused between “being” and “person.” Simply, “being” (an ontological reference) is What something is, while “person” is Who something is. Scripture presents one eternal God (one Being) revealed in three distinct persons, the Father and the Son, and the Holy Spirit. Therefore, naturally and historically, the Christian church has steadfastly held to and affirmed the glorious Trinity and preexistence of the person of God the Son, Jesus Christ. 

 

 The Trinity is Essential Doctrinal

Essential doctrine is any doctrine that involves the person, nature, and finished work of Christ (gospel). Hence, since Jesus is God in the flesh, second person of the Trinity, the nature of God is the utmost highest essential doctrine (Hosea 6:6; John 4:24; 17:3; 1 John 2:22-23).    

The Trinity is The Foundation of The Gospel, it is the Mutual Operation of the three Persons that infallibly accomplishes the work of salvation—it is therefore the Triune God that Saves   

 

Biblical Data

 

  1. The OT presents a multi-personal God, not a unitarian one.

 

For example:

  1. The angel of the Lord (who was identified as YHWH (or YHWH- e.g., Gen. 22:9-14; Exod. 3:6-14; 23:20-21; Num. 22:21-35; Judg. 2:1-5; 6:11-22; 13:9-25; Zech. 1:12; etc.).
  2.  YHWH and interacted with YHWH (cf. Gen. 19:24). 
  3. The places where YHWH/God speaks in first person of YHWH/God in the third person (such as in Gen. 22:11-12; Isaiah 13:17-19; Jer. 50:40; Hosea 1:7; Amos 4:10-11).
  4. The numerous places where plural terms are used of the one true God: Plural verbs and adjectives, and first person common plural pronominal (pronouns) suffixes. Cf. plural verbs – Gen. 1:26 (“Let Us make” (2:18 LXX); 11:7; 54:5 (Heb., “Makers,” “Husbands”); Job 35:10; Ps. 149:2 (Heb., “Makers”); Eccl. 12:1 (Heb., “Creators”); plural adjectives – Josh. 24:19 (“Holy Ones”); Prov. 30:3 (Heb. and LXX, “Holy Ones”); Dan. 7:18, 22, 25, 27 (Heb., “Most Highs” or “Highest Ones”); and first person plural pronominal (pronouns) suffixes – Gen. 1:26 “in Our image and “in Our likeness”; 3:22 (“one of Us”); Isa. 6:8 (“for Us”) and many more could be mentioned. These examples can only be consistent with OT monotheism in the context of Trinitarianism—namely, three persons who share the nature of the One God.              

 

  1. The NT presents a triune God.

 

 Biblical Data Three Biblical Truths

  

I. There is only one God.  

II. There are three Persons or Selves that are presented as and called God: the Father, the Son and the Holy Spirit.  

III. The three divine persons are distinct from each other.

 

CONCLUSION: The three distinct persons share the nature or Being of the one true God – only Regenerate will accept (John 8:43, 47; 1 Cor. 1:18).

 

Scriptural References

I. There is one eternal God (cf. Deut. 6:4; Isa. 43:10; 44:6, 8; Jer. 10:10-11)—Not unitarianism, unipersonalism (monotheism means one God, not one person).

II. The three persons (or self-aware subjects) are presented as fully God—namely, the Father, the Son, and the Holy Spirit.

 

The Father – – (God and unipersonal; cf. Rom. 5:10; Gal. 1:3).

The Son, Jesus Christ, is called and presented as Theos, Kurios, and YHWH in a religious context in both the OT and NT (unipersonal).

The biblical evidence of the deity of the Son:  

 

 Old Testament—Jesus as God

 Angel of the Lord.

 Daniel 7:9-14—Son of Man.

 Isaiah 9:6: “For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful, Counselor, Mighty God, Eternal Father [lit., ‘father eternal’], Prince of Peace.”

 

New Testament—Jesus as God-man

  

  • Jesus was referred to as God/Lord, or being equal with God: John 1:1, 18; 20:28 (Ps 35:23, LXX); Romans 9:5; 1 Corinthians 2;8; Philippians 2:6-11; Colossians 2:9; Titus 2:13; 2 Peter 1:1; Hebrews 1:3, 8; 10-12 (Ps 102:25-27); Jude 1;4, 5

 

  • The Son is presented as Creator: John 1:3 (panta di’ autou egeneto, “all things through Him”); Colossians 1:16-17; Hebrews 1:10-12 (Kurie, “Lord”—Ps. 102:25-27 LXX; see also 1 Cor. 8:6; Heb. 1:2; 2:10).

 

  • Jesus claimed to be God: Matthew 12:6; John 5:17-18 (eluen, “breaking, loosing,” elegen, “kept calling”); John 10:30; Egw Eimi—John 8:24, 28, 58, 13:19; 18:5, 6, 8 (cf. Deut. 32:39; Isa. 41:4; 43:10; 48:12); First and the Last—Revelation 1:17, 2:8; 22:13: “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (cf. Isa. 41:4; 44:6; 48:12).      

 

  • Jesus was worshiped in a religious context: Matthew 14:33: “And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son.’”; John 9:35-39. Hebrews 1:6; Revelation 5:13-14: “And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, 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.”

 

The Holy Spirit is God (unipersonal):

 

The Holy Spirit also possesses the attributes of God:

  • Eternal, having neither beginning nor end (cf. Heb. 9:14),
  • Omnipresent, being everywhere at the same time (cf. Ps. 139:7).
  • Omniscient, understanding all things (cf. 1 Cor. 2:10-11).
  • Omnipotent (cf. Luke 1:35).

 

The Holy Spirit is a Person: – The Holy Spirit communicates and personal pronouns (“I,” “He”) are applied to Him. Acts 10:19-20: “While Peter was reflecting on the vision, the Spirit eipen autō, [“said to him”] – “Behold, three men are looking for you. 20 But get up, go downstairs and accompany them without misgivings, for egō (“I”) have sent them Myself” (cf. Acts 13:2; Heb. 3:7-11; 10:15-17).

Personal Pronouns (e.g. John 16:13-14); – Possesses “personal” attributes (e.g., He has a will (cf. 1 Cor. 12:9-11); Emotions (cf. Eph. 4:30); Intelligence in that He Investigates (cf. 1 Cor. 2:10-11; Rom. 8:27); He intercedes/prays (cf. Rom. 8:26); He can be lied to (cf. Acts 5:3); He can be blasphemed (cf. Mark 3:29-30); Again as seen above- He issues commands (cf. Acts 10:19-20; 13:4; Acts 16:6]; He gives love (cf. Rom. 15:30: “Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me”; He is also our paraklētos (“Advocate; cf. John chaps 14-16). 

 
 III. The Three Persons are Distinct from each other

 To recall: The Three Biblical Truths:  1) There is only one God 2) There are three Persons or Selves that are presented as and called God: the Father, the Son and the Holy Spirit and 3) The three divine persons are distinct from each other.

  The three Persons are Distinct from each other: Angel of the Lord; John 1:1b. 17:5; Matthew 28:19; 1 Corinthians 13:14; 1 John 1:3; 2 John 1:3; Revelation 5:13.

Passages such as Matthew 28:19; 1 Corinthians 13:14; 1 John 1:3; and Revelation 5:13 (and are many others) all distinguish the persons in the Trinity from each other. This is due to their grammatical construction—namely, the repetition of both the article (ho, “the”) and conjunction (kai, “and”).

 

Matthew 28:19: “Baptizing them in the name of the [tou] Father, and [kai] the [tou] Son, and [kai] the [tou] Holy Spirit.”

2 Corinthians 13:14: “The grace of the [tou] Lord Jesus Christ and [kai] the love of the [tou] God and [kai] the fellowship of the [tou] Holy Spirit with all of you.”

1 John 1:3: “Indeed our fellowship is with the [tou] Father and [kai] with the [tou] Son of Him Jesus Christ.”

Revelation 5:13: “The [tō] One sitting upon the throne and [kai] to the [tō] Lamb, the blessing and the honor and the glory and the dominion into the ages of the ages.”

Lastly, note, we find at several places, NT authors citing Old Testament passages referring to YHWH and yet applies them to the Son (e.g., compare Ps. 102:25-27 with Heb. 1:10-12; Isa. 6:1-10 with John 12:39-41; Isa. 8:12-13 with 1 Pet. 3:14-15; Isa. 45:23 with Phil. 2:10-11; Joel 2:32 with Rom. 10:13). 

 

                                                                               In conclusion 

Scripture presents a tri-personal God. There is one God, and there are three distinct, coequal, coeternal, and coexistent, self-cognizant divine persons or Egos that share the nature of the one God—the Father, the Son, and the Holy Spirit. The Trinity is God’s highest revelation to mankind.

Daniel 7:9-14: The Son of Man

Posted on by Edward Dalcour

“I kept looking, until thrones were set up, And the Ancient of Days took His seat. . . . I kept looking in the night visions, and behold, with the clouds of heaven, One like a Son of Man was coming, and He came up to the Ancient of Days, and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion, which will not pass away; and His kingdom is one, which will not be destroyed (vv. 9, 13-14).

 

Daniel 7:9-14 offers additional evidence to the preexistence of Christ. It additionally indicates that the Messiah would receive true worship in the same sense as the Father. In Daniel’s vision, he describes two distinct objects of divine worship—the Ancient of Days and the “Son of Man” particularly in verses 9, 13-14. These passages are quite problematic for unitarian groups such as Oneness Pentecostals who deny any real distinction of persons between the Christ and the Father. The grammar of the passages denoting this distinction cannot be missed: two objects of praise, religious worship, and real interaction between the Ancient of Days and the Son of Man.

Verse 9: “I kept looking, until thrones were set up, And the Ancient of Days took His seat.” Note that Daniel sees “thrones” that were set up, rather than one single throne. Apparently, both the Ancient of Days and the Son of Man each have thrones as also indicated in the New Testament. This is not an isolated occurrence. In Revelation 3:21 both God the Father and the Lamb have thrones: “He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne” (cf. Heb. 1:8) We also see that God the Father and Lamb share the same throne (cf. Rev. 5:13; 22:1, 3), but yet they are always presented as distinct persons.

 

Verse 13: “behold, with the clouds of heaven, One like a Son of Man was coming and He came up to the Ancient of Days.” Daniel sees the Son of Man coming up to the Ancient of Days. First, note how the Son of Man is coming: “with the clouds of heaven.” In the Old Testament, only YHWH is said to be coming in/with the clouds of heaven (cf., Exod. 19:9; Lev. 16:2; Isa. 19:1; Jer. 4:13). In the New Testament, only the Son, Jesus Christ, is said to be coming the clouds of heaven. In Mark 14:62 (cf. Matt. 26:64), when the high priest asked Jesus if He were the Messiah, the Son of God, He answered as affirmed:

“I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven” (also see Matt 24:30-31; John 3:13; Rev. 1:7). 

 

“Ancient of Days.” Unquestionably, the identity of the Ancient of Days (Aram. Atik Yomin; LXX, palaios hēmerōn) is God Himself. The CEV translates the title of “Ancient of Days” as “the Eternal God” and the TEV translates it as “One who had been living for ever.”

 

“Son of Man.” In the Old Testament, the title “son of man” (Heb., ben adam) is a common phrase used at times to underline the difference between God and human beings; used primarily though as a synonym for “man” or mankind in general (cf. Num. 23:19; Ps. 8:4; Isa. 51:12 ). It is used almost exclusively of Ezekiel. The Prophet Ezekiel is addressed as “son of man” by God at least ninety times in the Old Testament (e.g. Ezek. 2:1). Thus, predominately, the usage is used of the Prophet Ezekiel. However, in the New Testament, “Son of Man” was exclusively applied to Christ. Thus, it is well established that the phrase, “Son of Man,” as applied to Christ, was derived from Daniel 7:13f.

Jesus used this epithet of Himself more than any other title (in the gospels, it was used of Christ about eighty-eight times). Further, in the Gospels or gospels, the title is connected with both His humanity and His deity. In Mark 14:61-62, when the high priest had asked Jesus is He were the Messiah, the Son of the God, Jesus said: “I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven.” Note these New Testament references related to the divine nature of the “Son of Man.” That is, things that are attributed to the Son of man that only can be attributed to God:   

“And to Him was given dominion, Glory and a kingdom.” In Matthew 28:18-19, the Son of Man declares: “All authority has been given to Me, in heaven and earth.” He had stated this after “they worshiped Him” (v. 17). Thus, it seems that Daniel prophetically envisaged Matthew 28:18, the Son of Man not only receiving all authority, honor, and sovereignty, but, as we will see below, as in Matthew 28:17, Daniel sees the Son of Man being worshiped “by all people, nations, and languages.” The parallel here to Matthew 28:17-19 are striking.  

In Daniel 7:9-14, Daniel presents two objects of divine worship, the Ancient of Days and the Son of Man who “was given dominion, Glory and a kingdom.” First, we read in in verse 9 that Daniel saw “thrones,” not a single throne: “I kept looking, until thrones were set up, And the Ancient of Days took His seat.” Second, in verse 13, Daniel sees the Son of Man coming “with [LXX, epi] the clouds of heaven . . . to the Ancient of Days.”[1]

In especially the LXX, [2], note verse 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, present act. participle of λατρεύω, from the imperfect Arm. verb pelach], and the dominion of Him is an everlasting dominion, which οὐ μὴ ἀρθῇ [‘never never, not even a possibility, shall pass away’], and the kingdom of Him, which οὐ μὴ φθαρῇ [never never, not even a possibility, shall be destroyed].”

The deity of the person of the Son of Man is most expressed. After the Ancient of Days gives to the Son of Man “dominion, Glory and a kingdom,” then, He decrees that “all the nations of the earth according to their kind, and all glory to Him worshiping [or “serve /serving” in some trans;  “worship Him,” Holman, NLT, NIV et al.]

 

As noted above, the LXX translates the Aramaic pelach as latreuō (cf. Isa. 56:2; Jer. 50:40; Ps. 8:4; 80:17; 146:3; Job 25:6). In a religious context the term denotes service or worship reserved for God alone (Exod. 20:5 [LXX]; Matt. 4:10; Acts 26:7; Rom. 1:9; 12:1; Gal. 4:8; Phil. 3:3; Heb. 9:14; Rev. 22:3; etc.).[3] Although in some editions of the LXX, have the term douleuō (“to serve”), but as with latreuō, in a religious context (which Dan. 7:9-14 undeniably are), douleuō denotes religious worship, signifying service or worship reserved for God alone.[4] ” (Gal. 4:8). [5]

Since Daniel’s vision was clearly within a religious context (i.e., in the heavens), the worship (latreuō/douleuō) that the Son of Man receives from the “peoples, nations and men of every language” is religious worship reserved for YHWH alone (cf. v. 27). That the Messiah, the Son of Man, rightfully received religious worship here is wholly consistent to the New Testament revelation  there are many places where the Son was worshiped in a religious context (e.g., Matt. 14:33; John 9:35-38; Heb. 1:6; Rev. 5:13-14). It is the Son of Man that is coming in the clouds whose “dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed” (cf. Eph. 1:20-21; Heb. 1:8-12).

Furthermore, to avoid the implications of the Messiah receiving true religious worship, some have argued that the title “Son of Man” refers exclusively to humanity collectively In response, however, it is true that many places in the Old Testament does convey  that meaning—but only where the context warrants. However, in Daniel 7:9-14 this designation cannot be true contextually. The Son of Man in Daniel receives “dominion, Glory and a kingdom,” and “all the peoples, nations and men of every language might serve Him.” This description cannot be said of men collectively.

More than that, while modern Jewish commentators deny the Messianic import of this passage, this was not the case with the earliest Jewish exegetes (cf. the Babylonian Talmud, Sanhedrin, 96b-97a, 98a; etc.).   Further, as noted, the testimony of early church Fathers connected the Son of Man in Daniel 7 with Jesus Christ— and not with men collectively.  

 

Conclusion  

In Daniel 7:9-14, Daniel presents two objects of divine worship, the Ancient of Days and the Son of Man who “was given dominion, Glory and a kingdom.” In Revelation 5:13 and 22:1, 3 the Father and the Lamb are presented as distinct persons. According to the rules of Greek grammar (viz. Sharp’s rule #6), tou theou (“the God”) and tou arniou (“the Lamb”) are two different/distinct persons. Each noun is preceded by the article (tou, “the”) and both nouns are connected by the copulative conjunction (kai, “and”; as in Matt. 28:19; 2 Cor. 13:14; 1 John 1:3; etc.; see Edward L. Dalcour, A Definitive Look at Oneness Theology: In the Light of Biblical Trinitarianism, 4th Edition, Revised, Updated, and Expanded [NWU, Potchefstroom, SA, 2011], 88, note 5).         

 

 

Jesus has asked: “Who do people say that the Son of Man is?”

 Jesus spelled out His Messianic task as the Son of Man precisely in terms of three situations: Severing (Mark 10:45); Suffering (Luke 22:48) and Glory (Matt. 28:19-20; Mark 8:38; 14:61-64; John 8:28).

 

  • The person of Christ is identified as the Son of Man (Mark 14:61-62; John 8:28; 9:36 et al.).

 

  • He is the divine Messiah, the Son of God (Mark 14:61-64).

 

  • The Son of Man preexisted and came from heaven and became man (Mark 10:45; John 3:13).

 

  • The Son of Man was worship (Dan. 7:13-14; John 9:38).

 

  • The Son of Man is the king of a kingdom and the angels belong to Him” and they “all” worship Him (Matt. 13:41; Heb. 1:6).

 

  • The Son of Man vicariously gave His life as a ransom for the many (Mark 10:45).

 

  • The Son of Man was killed and raised from the dead (Matt. 17:9, 26:2; Mark 8:31; Luke 9:22).

 

  • And When the Son of Man comes, He will execute judgment “because He is the Son of Man” (John 5:27).

 

  • At the end, the Son of man will gather “His elect” (Mark 13:27).

 

And Who ever believe in Him shall have Life eternal

  Not a generic Son of Man, – – But God the Son the object of Divine worship in Dan. 7:14 – the Lord, the eternal Word, Jesus Christ, the second person of the Trinity.

 

1 JOHN 5:20: “This [the Son of God] ἐστιν ὁ ἀληθινὸς Θεὸς καὶ ζωὴ αἰώνιος. 21 Little children, guard yourselves from idols

 

Notes 

[1] In the OT, only YHWH is said to be coming in/with the clouds of heaven (cf., Exod. 19:9; Lev. 16:2; Isa. 19:1; Jer. 4:13). In the NT, only the Son, Jesus Christ is said to be coming the clouds of heaven (Matt. 26:64; Mark 14:62).

[2] Cf. the LXX editions of H. B. Swete and Alfred Rahlfs.  

[3] Latreuō would have the same linguistic force as that of the frequently used term for “worship,” proskuneō in a religious context (e.g., Exod. 20:5 [LXX]; John 4:24; Rev. 7:11).    

[4] For example, in Galatians 4:8, Paul says, “When you did not know God, you were slaves to those which by nature are no gods.” The phrase “were slaves” (or “you served”) is from the verb douleuō. Paul was clear, “to serve” (douleuō) in a religious service, anyone other than God in a religious context is idolatry.  

[5] In the NT, there are many places where the Son was worshiped in a religious context (e.g., Matt. 14:33; John 9:35-38; Heb. 1:6; Rev. 5:13-14).   

                                                                              

 

TRINITARIANISMO O UNITARISMO? Es algo de importancia

Posted on by Edward Dalcour

 

JUAN 17:3: “Esta es la vida eterna, para que te conozcan a ti, el único Dios verdadero, y a Jesucristo a quien has enviado” (vea Juan 4:24). El único Dios verdadero se ha revelado a sí mismo como tres personas distintas, el Padre y el Hijo, el Hijo y el Espíritu Santo.

Las enseñanzas anti-bíblicas de la Teología “Unicidad-Unitaria”

La Cristología Unitaria es una desviación clara y mayor de la ortodoxia bíblica. Similar al Islam, enseña un concepto unitario / unipersonal (es decir, una persona) concepto de Dios. Por lo tanto, las principales divergencias Cristológicas de las enseñanzas bíblicas son las siguientes:

  1. La Unicidad Cristológica niega la unipersonalidad y la deidad del Hijo. Enseña que “Jesús” es el nombre de la deidad unipersonal. En consecuencia, el “Hijo” simplemente representa la naturaleza humana de Jesús, mientras que “Padre / Espíritu Santo” representa la naturaleza divina de Jesús, por lo tanto, el Hijo no es Dios, solo el Padre es (ver Bernard, Unicidad de Dios, 1983: 99, 103, 252). 
  2.  Junto con la deidad, la Unicidad Cristológica niega la preexistencia y la encarnación del Hijo, y por lo tanto, Su papel como el Creador (véase ibid., 103-4; Magee, ¿Está Jesús en la Deidad o es la Deidad en Jesús?, 1988: 25). Al negar la preexistencia de la persona del Hijo, la Doctrina Unitaria rechaza la encarnación del Hijo divino que sostiene la noción errónea de que fue Jesús como el Padre, no el Hijo, quien descendió y se envolvió en carne, y esa “carne” “Fue llamada” Hijo “(véase Bernard, 106, 122).

En agudo contraste con la Cristología Unitaria, Las Escrituras presentan clara y definitivamente que la persona distinta del Hijo 1) es completamente Dios (véase Daniel 7:9-14, Juan 1:18, 5:17-18, Filipenses 2:6-11; Hebreos 1:3,8,10; 1 Juan 5:20; Apocalipsis 1:8,22:13), 2) fue el Creador de todas las cosas (ver Juan 1:3; Colosenses 1:16-17; Hebreos 1:2,10-12-13) coexistió eternamente con el Padre y el Espíritu Santo, y es distinto del mismo (véase Génesis 19:24; Dan 7:9-14; Mateo 28:19, Juan 17:5, 2 Corintios 13:14, 2 Juan 1:3, Apocalipsis 5: 13-14), y 4) se hizo completamente hombre “para dar su vida en rescate por muchos” (cf. Juan 1:1,14, Marcos 10:45, Filipenses 2:6-11).

Este es el Jesús de la revelación Bíblica. Jesucristo es el único mediador e intercesor entre Dios el Padre y los seres humanos. Jesús es el divino Hijo, el monogenés teo-El Unigenito(“Dios único”) que siempre está en el seno del Padre (Juan 1:18), un sujeto personal consciente de sí mismo, distinto del Padre y del Espíritu Santo. En contraste con la Cristología Unitaria, Jesús no es el Padre, sino “el Hijo del Padre” (2 Juan 1:3, ver Juan 17:5ff, 1 Juan 1:3).

Adorar la unipersonalidad de Dios en Teologia Unitaria no es adorar al verdadero Dios en espíritu ni en verdad. El concepto Unitario de Dios es fundamentalmente el mismo que el Islam y la Atalaya (Jehová)

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

Posted on 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.