Previous posts have declared that Unitarianism was the belief in Original Christianity including the last post, T 1.10 Tradition in Original Christianity, Part 10, The Apostles taught the Father alone was God, one of the Most Hidden Truths in Christianity Today. We have looked at references that admit that Unitarianism predated Trinitarianism. We looked at quotes that cite that unlike the apostles in scripture theologians after the apostles say philosophy and its tools are essential. And we looked at the reasons why. For example, look at this:
“Much contemporary Christianity is in essence adoptionistic. Early in the 19th century Frederick Schleiermacher conceived of Jesus as the man with the most sublime God consciousness, while Albrecht Ritschl saw him as endowed with the most perfect sense of duty. For the 20th century Anglican John A. T. Robinson, Jesus was “the man for others,” perfectly transparent to God. Adoptionistic ideas always arrive arise wherever Christians are reluctant to use the language and tools of philosophy [emphasis added] to grapple with the apparent conflict between the unity of God and the deity of Christ.
I have underlined “reluctant to use the language and tools of philosophy”. This is talking about using world philosophy tools such as a priori claims and inductive logic. The need for philosophy is given again here. Without philosophy, the conflict between the unity of God and the deity of Christ is too great. Brown says that without these worldly philosophical tools the natural result is adoptionism, which is a form of Unitarianism. When you just let the scriptures speak you get Unitarianism, God as a single entity. With the Trinity, God as three persons, you have to make a priori assumptions, add terms not found in scripture, and change the meanings of verses from the way they naturally should be interpreted. And even then, Trinitarianism remains incomprehensible whereas Unitarianism is not.
I have known some people that seemed to accept Unitarianism easily. The Trinity was always so confusing to them. Unitarianism is easier by far and all of it is scriptural. But, if you are like me at all, you may take a lot to be convinced on so important a topic. I don’t change my mind that easily, some things can take years for me to be persuaded otherwise. So, I don’t blame you if you are still unsure or skeptical. What I will say is to keep at it. Really consider what is said. Have you really tried to prove the Trinity? Or, are you like me, I heard it mentioned as the truth so often for so many years that it was like second nature to accept it. And this was in spite of the fact that when confronted I had to admit that I had never seen proof of the Trinity. All I had heard were verses here and there that were used to support the Trinitarian argument. Even though it was confusing it was just so widespread and generally accepted for so long that I had a hard time believing that there was a chance that it might not be right. But when I really looked at it, I said, oh my Lord, how could that have happened? And likewise for many people throughout the millennia. And I came to the conclusion like so many before me; the Trinity is a man-made doctrine; only God the Father is God of all. Jesus is the Christ, the Messiah, the King of Kings, but he is subject to God and not equal to him.
Today we’re going to look at more points of emphasis in the Trinitarian argument. The first is that Jesus is called God in places in scripture. The second is the Trinitarian argument which says that Jesus admitted he was God.
I mean, after all, if the Bible clearly calls Jesus God and he also admits it, doesn’t that make the case for both the deity of Jesus and the Trinity?
It may be confusing to some when they read that Jesus is rightfully called God in some scriptures but not part of a Trinity, but only until it is understood that many beings subordinate to God including judges, prophets, idols, the adversary, and devil spirits are also called god. But all are subject, subordinate to God the Father, even his son.
What adds to the confusion is when Bible translators capitalize God. Capitalizing God is the custom in English when it is God the creator, the supreme being. The Trinitarian tradition that includes the Son and Holy Spirit as part of God almighty adds to this confusion. The theology of the translator is clearly evident here.
In numerous posts, we have looked at varied verses that are used in support of the Trinity, and in each case shown that those verses did not prove the Trinity. As stated in Philosophy in Christianity – Welcome Addition or Intrusion of Worldly Reasoning? scholars admit that scripture does not directly teach the Trinity. What they say is that the “elements” are there to construct the doctrine of the Trinity. Here’s the New Bible Dictionary on the subject:
“As already indicated, Scripture does not give us a fully formulated doctrine of the Trinity, but it contains all the elements out of which theology has constructed the doctrine.”
I think that is being generous but at least they admit that scripture does not directly teach the Trinity. It’s true that many elements of the trinity are taken from scripture. This definition fails to add that there are also elements not in scripture that are required for the Trinity to work such as the word homousias (of the same substance) and the doctrine that Jesus had two wills when there is no scripture to support it.
So, let’s look at where Jesus is called God in scripture. For clarification, elohim is one of the Hebrew words translated “God”, and theos is the Greek word translated “God”. God the Father’s name is Yahweh.
The biggest lesson here is that just because something says “God” it does not necessarily refer to God the Father, creator of heaven and earth.
Now, the overwhelming majority of times God is referred to in scripture it is talking about God the Father, but there are times when the text says God, but it is not God the Father. It is true that Jesus is called god, but so are the divine council, judges, prophets (Moses especially), kings, and even the devil. And God the Father is over all of them.
Here’s the first. Moses is called Elohim, God.
Yahweh said to Moses, “Behold, I have made you as God to Pharaoh; and Aaron your brother shall be your prophet. (Exo 7:1 WEB)
Moses is certainly not God. But he was called God, Elohim, because he represented God and the power of God flowed through him. Notice the capitalization. Because he represented the Supreme Being it is correct.
In the New Testament, the Greek word theos corresponds to the Hebrew word Elohim. This word is used of our adversary, the devil.
in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them. (2Co 4:4 WEB)
The adversary is clearly called god (theos) here. And no one disputes that he is not God Almighty, the creator of heaven and earth, the father in heaven. The lack of capitalization is correct.
The same goes for false gods like Dagon, the fish god of the Philistines.
The lords of the Philistines gathered them together to offer a great sacrifice to Dagon their god, and to rejoice; for they said, “Our god has delivered Samson our enemy into our hand.” (Jdg 16:23 WEB)
The Hebrew word for god here is, guess what, elohim! Elohim just means god. The name of the elohim here is Dagon. The lowercase g is correct.
(Of note, too, is that elohim is a plural noun but Dagon is a single god. This is proof that the use of elohim does not automatically indicate a plurality. In other words, elohim refers to a single person or god. Just like Dagon is not a trinity, the use of elohim does not mean a trinity when it refers to Yahweh, God the Father.)
Likewise, the commandment not to worship false gods is the Hebrew word elohim.
“You shall have no other gods before me. (Exo 20:3 WEB)
Look at this one:
The king said to her, “Don’t be afraid! What do you see?” The woman said to Saul, “I see a god coming up out of the earth.” (1Sa 28:13 WEB)
This is Saul with the medium of Endor. Saul had inquired of Yahweh but Yahweh had stopped talking with Saul. Saul made a major mistake and consulted a medium. She said she saw a god (elohim) coming up out of the earth. That spirit was elohim.
The lack of capitalization in the last two verses is correct.
Next, we are going to see a place where the translators understood that elohim could refer to even men. In this next verse that we are going to look at the text says Elohim (God), but it really means judges.
then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him forever. (Exo 21:6 WEB)
This verse is talking about a slave that decides he wants to remain a slave because of how good the human master is, and so there’s a procedure for that. The slave goes before the judges, but in the text, it’s the word Elohim, and on earth the judges represent Elohim, God the Father. The capitalization is correct.
This is a case where people, in this case, judges, are called God because of representation. We use representation to refer to people all the time. Here’s an example, a couple of weeks ago my wife called me and asked me if Amazon had delivered her package. I told her, yes, I got it and put it by her desk. Now, Amazon is a huge global company. It did not take the huge global enterprise with all of its many thousands of employees to deliver that package. One sole driver drove it to our house. But what my wife said in my conversation with her was not incorrect. Amazon had delivered the package. The driver is Amazon’s representative just like the judge in Exodus 21 is God’s representative.
Next, look at a section where the king is referred to as god (elohim). These verses are important because later in the New Testament we will see that they are used in reference to Christ.
My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer. You are the most excellent of the sons of men. Grace has anointed your lips, therefore God has blessed you forever. Strap your sword on your thigh, mighty one: your splendor and your majesty. In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds. Your arrows are sharp. The nations fall under you, with arrows in the heart of the king’s enemies. Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom. You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows. (Psa 45:1-7 WEB)
It is very important to realize that the subject of these verses is the king as it says in verse one, “I recite my verses for the king”. Look at the pronouns. “You are the most excellent of the sons of men” starts a list of things talking about this king. Now, surprise! In verse six, this king is called God (Elohim)! God is capitalized here but it shouldn’t be because it’s not talking about God the Father. But this god in verse five is under God the Father as it says in verse seven where it says “therefore God, your God, has anointed you…”. In Psalm 45 the king is referred to as god because kings were appointed by divine right. Kings were God’s representatives on earth. We are going to take a look at this quote again when we come to discussing our Lord, Jesus Christ.
So, we have clearly established that just because the text reads elohim or theos, it does not mean God the Father.
By the way, I haven’t discovered that elohim and theos don’t always refer to God Almight on my own, in fact, this is pretty well known. It’s listed in dictionaries. And it is well understood by many bible students, whether they are Unitarian or Trinitarian
Next, we are going to look at a verse with our Lord Jesus Christ. And this is a verse that is used to supposedly support the Trinitarian doctrine that includes that Jesus is God. In this text, Jesus is accused of claiming he is God.
Therefore, Jews took up stones again to stone him. Jesus answered them, “I have shown you many good works from my Father. For which of those works do you stone me?” The Jews answered him, “We don’t stone you for a good work, but for blasphemy: because you, being a man, make yourself God.” Jesus answered them, “Isn’t it written in your law, ‘I said, you are gods?’ If he called them gods, to whom the word of God came (and the Scripture can’t be broken), do you say of him whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God?’ If I don’t do the works of my Father, don’t believe me. But if I do them, though you don’t believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father.” They sought again to seize him, and he went out of their hand. (Joh 10:31-39 WEB)
Yes, these Jews accused Jesus of claiming that he was God the Father. I have sat in a pew and heard it taught that Jesus was claiming to be God here! That is twisting the Scripture. Instead of acknowledging that he did say he was God, on the contrary, Jesus refutes their argument. You see, Jesus had just said, “I and my Father are one”. And he also made the connection to the divine council where God the Father called subordinate rulers gods. But he also has said that he did his mighty works in the Father’s name. He has also said that the Father was greater than all, and “all” includes him even though he is the Christ. Jesus here does make the claim that he is the son of God. But he is the son of God because God is his Father. That doesn’t make him God like God the Father. It just makes him the son of God. Jesus is actually teaching here that it is a mistake to equate saying that you are the son of God is the same as saying that you are God like the Father.
Just because someone is accused of saying something does not mean that they said it. It may be that someone’s words are being twisted to say that someone is saying something that they did not say. That is what is being done here. Jesus says as much. The Jews took “I and my Father are one (in purpose)” and twisted it to “I and my Father are the same (in substance)”!
To see that this oneness is in purpose compare “I and my Father are one” to “…that they may be one, even as we are one” later in John 17:22. No one is saying that we are Jesus Christ because it says we are one there.
So, this verse does not say Jesus is claiming to be God. Rather, he is explaining his unique relationship with the Father. But this scripture has been used to make the claim that Jesus said he was God.
Jesus, in John 10 above, makes the point of saying scripture calls some gods (small g) as we are talking about in this article. Look at Psalms 82 here:
God presides in the great assembly. He judges among the gods. “How long will you judge unjustly, and show partiality to the wicked?” Selah. “Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed. Rescue the weak and needy. Deliver them out of the hand of the wicked.” They don’t know, neither do they understand. They walk back and forth in darkness. All the foundations of the earth are shaken. I said, “You are gods, all of you are sons of the Most High. Nevertheless you shall die like men, and fall like one of the rulers.” Arise, God, judge the earth, for you inherit all of the nations. (Psa 82:1-8 WEB)
Psalm 82 refers to what some call a divine council, a group of subordinates (angels, men?) to God where all of the subordinates are called gods (elohim). The job of these subordinate gods is to defend the weak, the poor, and the needy. It is to maintain the rights of the poor and the oppressed. It’s to deliver these from the wicked. They were put in charge to do things but they weren’t getting results. They aren’t doing so well, and they are told they will die like men! Yet they are elohim!
Now, let’s look in the book of Hebrews at another place where some have said Jesus is called god, and in this case, rightfully so. But is it saying that he is God like God the Father? No.
God, having in the past spoken to the fathers through the prophets at many times and in various ways, has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high; having become so much better than the angels, as he has inherited a more excellent name than they have. For to which of the angels did he say at any time, “You are my Son. Today I have become your father?” and again, “I will be to him a Father, and he will be to me a Son?” When he again brings in the firstborn into the world he says, “Let all the angels of God worship him.” Of the angels he says, “Who makes his angels winds, and his servants a flame of fire.” But of the Son he says, “Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom. (Heb 1:1-8 WEB)
First, the “through” in “through whom he also made the worlds” is the Greek word en (Strongs G1223). En can mean the channel or cause that something is done, but it can also mean the reason something is done. The translation “through” would be better translated “on account of” or “because of”. This shows the Trinitarian theology of the translator.
Jesus is called God here (although it should be “god” instead of “God”). This verse in Hebrews is a quotation from Psalm 45 that we looked at earlier. However, this time it’s not talking about the current king. It is talking about Jesus Christ. However, the same thing that applied to the king in Psalm 45 applies the Jesus here. Just like the King was called “God” in Psalms, Jesus is called “God” in Hebrews. But then, we see the verse, following “therefore God, your God… So, just like the king was subject to God the Father so Jesus Christ is subject to God the Father. Again, the capitalization is misleading in the translations.
Therefore, Jesus Christ is referred to as god but he is still subordinate to God the Father.
I want to look at more verses that call Jesus God. Remember that when we are reading these verses in English they are just translations of mainly Greek texts. In T 1.31 More on Paul’s Decision To Go To Jerusalem, How Tradition Can Affect Translation And Meaning, Accepting Deliverance When Available I look at how translation is often not a simple, straightforward process. It can get complicated, and produce misleading results.
Here are some things involved in translating from Koine Greek to English. In translation the order of words in Greek sentences is different than that of English sentences. In English a noun is made plural usually by adding an “s”. In Greek to make a noun plural you have to know both its gender and the letters in which it ends in order to attach the right ending to the noun. In Greek, nouns are masculine, feminine, and neuter. But that does not mean that the item that the noun represents is masculine, feminine, or neuter. Whether or not a noun has an article attached can change its meaning. For example, hos theos, is “God” (theos) with the article, “the”, hos. That combination is the one that can indicate the supreme Deity, God the Father. By itself, theos without the article means less, like god (small g), magistrate, or even godly.
And there is no punctuation! The words just run together. There are other issues as well. Here’s a picture of a manuscript in Greek that shows no punctuation and words just running on and on.
How do you divide those Greek letters above into words that form sentences and whole thoughts? In the article mentioned above, I talk about Acts 21:14 where a problem like that was explored. Here are the text and translated words.
The use of a comma here dramatically changes the meaning of this verse. A lot of translators translate this, “We stopped, saying the will of the Lord be done.” But without the comma, it is, “we stopped saying the will of the Lord be done.” A single comma there makes a difference as to whether or not something was even said. And it certainly dramatically changes the meaning. That’s how important the translator is. And it shows how impactful his theology (and the theology of his “school”) is in translation.
An example of that ambiguity is found in some verses that call Jesus “God”, and maybe not just god, but appear to at least imply God over all.
looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; (Tit 2:13 WEB)
Once again, the Greek text does have these words; God, and, Savior, Jesus Christ. To see the difference that punctuation makes look at the same verse in Webster’s version.
Looking for that blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ; (Tit 2:13 Webster)
Do you see the difference? The WEB version says “our great God and Savior” as if it’s one and the same person. The Webster version says “great God, and our Savior Jesus Christ”, recognizing two different beings.
Let’s compare how these two versions translate second Peter 1:1 which is another example of the same thing.
Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ: (2Pe 1:1 WEB)
Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ: (2Pe 1:1 Webster)
This one is a little less conspicuous, but is still there. The WEB version says “God and Savior, Jesus Christ”, making Jesus both God and Savior. In contrast, Webster’s version says “God and our Savior Jesus Christ”. It doesn’t put the comma after Savior thereby lumping God and Savior as the descriptor for Jesus Christ. And, you can see here, hopefully, that the translators could have just as easily written, “God, and our Savior Jesus Christ”, clearly distinguishing between God, and Savior as two different entities.
The lesson here is that Trinitarian doctrine has influenced the translation as there is absolutely nothing in the Greek text that requires “God and Savior”. And “God and Savior” contradicts verses like Eph 4:4-6 and 1 Cor 15 below. With the ambiguity these verses have they certainly don’t prove the Trinity.
Compare the above two verses above with:
There is one body, and one Spirit, even as you also were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in us all. (Eph 4:4-6 WEB)
Lord and God are both in this verse but they are not next to each other. The separation alone between “Lord”, and “one God and Father of all” indicates that they are not the same entity. Also, it is itemized here that the “one God and Father” is of all, over all, through all, and in us all. God alone is over all. It is clear here that Jesus Christ is the Lord while God the Father is the one who is over all.
We have discussed this next one in Philosophy in Christianity – Welcome Addition or Intrusion of Worldly Reasoning?.
Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory. (1Ti 3:16 WEB)
How can “God was revealed in the flesh” not prove the Incarnation and thus the Trinity? It must, right? The truth is that there is a problem with the word God there. Instead of Theos in Greek, the Greek word used in texts other than the Alexandrian family is hos which simply means which or who. The verse actually talks about the mystery of godliness which was manifest in the flesh. Every being with the holy spirit, which includes all true Christians, manifests godliness whenever they walk in the spirit. Every time someone speaks in tongues or hears from God or heals someone, they are manifesting godliness. This verse is talking about the mystery of godliness and how that works. It is not a declaration of Jesus as part of a trinity. No, this verse does not prove the Trinity.
Here is a translation that says “which” instead of God.
And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory. (1Ti 3:16 DRB)
This next verse is talking about Jesus Christ as the greatest example of godliness on earth. That is something we are charged to seek
For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now, and of that which is to come. (1Ti 4:8 WEB)
So we see that despite having a number of verses that look like what the Trinitarians say are clearly teaching both that Jesus Christ is God, and even God the father, it is not that simple.
Who, again is Jesus in relation to the Father? Remember Jesus’ words as he talked about who he was in relation to God:
This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. (Joh 17:3 WEB)
Jesus delineates between God the Father who he declares is the only true God, and himself who he declares is the sent one, God’s agent, the Christ, the Messiah. God the Father is God over all. Jesus Christ is his agent.
Again, these are Jesus’ words! He calls God the Father the only true God! Jesus says the only God (with a Capital G) is God the Father. Jesus tells us that he is the one sent by the Father.
Jesus tells us that his power is totally dependent on the Father:
Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. (Joh 5:19 WEB)
And next, in 1st Corinthians, we see that even though it reads that everything is subject to Christ, Christ is still subject to God the father.
Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. (1Co 15:24-28 ESV)
All verses about the divinities of God, Jesus Christ, or anyone else for that matter have to interpreted in light of the above clear verses. Jesus himself said that he, the son, can do nothing of himself, he is subject to the direction of the Father. Paul wrote that the Son himself is subject to God the Father.
God, whether from elohim in Hebrew or theos in Greek, may refer to God the Father, Jesus, prophets, angels, priests, judges, kings, the adversary, devil spirits, and false gods. But it is 1Co 15:24-28 above that sets the pecking order in the spiritual realm for men and gods. Part of the Trinity doctrine is that Father, Son, and Holy Spirit are co-equal and co-eternal. But 1Co 15:24-28 above as well as other verses mentioned all put Jesus as not co-equal, but subject to the Father. Jesus is not an equal partner in a trinity, Jesus is an underling. Albeit, he is the Lord, he is the savior, he is second in command, he is still an underling who carries out what the Father directs.
That is Unitarianism. God is one. There are other entities called god in scripture, angels, devils, judges, prophets, kings, even Jesus, but there is only one God who is over all, and through all, and in us all, and that is the Father.
Further Reading on Christian Unitarianism (including links to resources available online)
Encyclopedia Americana, 1920 Edition, Vol XXVII, p. O301 available online at https://ia800305.us.archive.org/33/items/encyclopediaame23unkngoog/encyclopediaame23unkngoog.pdf. This article in this century old Encyclopedia Americana is the better part of 10 pages long and reflects that Unitarianism was more known then. Find the topic Unitarianism
Statement of Reasons For Not Believing The Doctrines of the Trinitarians, Andrews Norton, London, 1846
The Doctrine of the Trinity, Anthony F. Buzzard and Charles F. Hunting, Atlanta Bible College and Restoration Fellowship, 1990
The Elements of Unitarianism, George Chryssides, Element Books, Dorset, 1998
The Epic of Unitarianism, David B. Parke, Skinner House Books, Boston, 1957
The History of The Doctrine of the Trinity The True Scriptural Picture, http://www.antipas.org/books/trinity/trinity1.html
The Trinity: True Or False? Peter J. Southgate, Dawn Book Supply, 1995, A Christadelphian book available at https://www.the1way.net/wp-content/uploads/2015/03/THE-TRINITY-true-or-false-2nd-edition.pdf
The Racovian Catechism, available at http://thehumanjesus.org/media/pdf/The_Racovian_Catechism.pdf
The Two Treatises of Servetus on the Trinity, Michael Serveto, Translated by Earl Morse Wilbur, Wipf & Stock, Eugene, Published 2013
One God & One Lord : Reconsidering the Cornerstone of Christian Faith, Mark H Graeser, John A. Lynn, John W Schoenheit, Christian Educational Services, 2000
One God Over All (Class), Living Hope International Ministries, available at https://lhim.org/lhim-class/?id=84
The Stanford Encyclopedia of Philosophy; Trinity, at https://plato.stanford.edu/entries/trinity/ (Completely from a purely philosophical point of view – shows the debate about the philosophical merits and flaws in Trinitarian arguments)
Further Reading Pro – Trinitarian Sources including Philosophy, and Heresies
The New Bible Dictionary, Eerdman’s, Grand Rapids, 1962, Reprinted 1974, p. 1298-1300
The Trinity, Evidence & Issues, Dr. Robert A Morey, Xulon Press, 1996
The Trinity, The Classic Study of Biblical Unitarianism, Edward Henry Bickersteth, Kregal, Grand Rapids
The Doctrine of the Trinity, Leonard Hodgson, Nisbit, Digswell Place, Seventh Printing 1964
Delighting in the Trinity, An Introduction to the Christian Faith, IVP Academic, Downers Grove, 2012
Systematic Theology, Wayne Grudem, Zondervan, Grand Rapids,1994, p. 226-261
Lectures in Systematic Theology, Henry C Theissen, Erdman’s, Grand Rapids, revised 1979, P. 89-99
Systematic Theology, Volume 3, Paul Tillich, the University of Chicago press, Chicago 1950 1P. 289-294
Heresies, Harold O. J. Brown, Hendrickson Publishers, Peabody Massachusetts, 1984, P. 96, see index
Introduction to Philosophy, A Christian Perspective, Norman L Geisler and Paul D Feinberg, Baker books, Grand Rapids, 1980, P. 75, 174-177
The Blessed Trinity, New Advent (a Catholic organization) at https://www.newadvent.org/cathen/15047a.htm
Early Christian Doctrines, J N D Kelly, Harper Collins, 1978
A Dictionary of Early Christian Beliefs, David Bercot, Hendrickson Publishers, Peabody, Seventh Printing, 2008, p. 651-657
Catechism of the Catholic Church, Libreria Editrice Vaticana, 18th Printing 2007, sections 232-260, see Index
The Code of Canon Law, Libreria Editrice Vaticana, Eerdmans, Grand Rapids, Published 1983
 Heresies, Harold O. J. Brown, Hendrickson publishers, Peabody Massachusetts, 1984, P. 96
 New Bible Dictionary, Erdman’s, Grand Rapids, 1962, P. 1299
 For ex., Strong’s definition is: el-o-heem’, Plural of H433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: – angels, X exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty. In Strong’s definition, see how Elohim is defined as the supreme God or just gods, also magistrates, angels judges, or even godly or mighty. Clearly, Elohim doesn’t just mean God the Father. Thayer says that besides God, theos can also mean God’s representative or viceregent, including magistrates and judges
last edited 11/10/2022