Roles, Not Persons - Reclaiming the Oneness of the Godhead
The question of the Godhead has been a source of much debate and division within Christianity. This page seeks to cut through the confusion by returning to the core message of the Bible: that there is one God who manifests Himself in various roles to accomplish His divine purposes.
The information and analysis regarding the historical development of the concept of the Trinity in this page are drawn from J. N. D. Kelly's Early Christian Doctrines (rev. ed., Harper & Row, 1978) unless otherwise noted (Kelly 1978).
Foundational Principles of God
The foundational principle, as established in Deuteronomy, is that there is one God (Deut. 5.7, 6.4, 20.3). This truth is powerfully revealed in God's self-disclosure to Moses: "And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. 3.14). This profound declaration of God's self-existence and unique identity lays the groundwork for understanding His oneness throughout the Old and New Testaments.
Further biblical support includes: "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (Isaiah 9.6).
Yeshua's Power and Foundation
Yeshua's divinity and oneness with the Father are strongly supported in Scripture:
• All Power: Matthew records, "And [Yeshua] came and spake unto them, saying, All power is given unto me in heaven and in earth" (Matt. 28.18).
• Fullness of the Godhead: Paul further explains, "For in him dwelleth all the fulness of the Godhead bodily" (Col. 2.9).
• Explicit Oneness: Yeshua's own words emphasize this oneness: "I and my Father are one" (John 10.30). He further explains to Philip: "he that hath seen me hath seen the Father... the Father that dwelleth in me, he doeth the works" (John 14.9-10).
• The Divine "I AM" Statements: Yeshua's "I AM" statements (Greek: ἐγώ εἰμι, ego eimi) connect Him directly to God's self-name in Exodus:
• "Verily, verily, I say unto you, Before Abraham was, I am" (John 8.58).
• "I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins" (John 8.24).
• "Now I tell you before it come, that, when it is come to pass, ye may believe that I am he" (John 13.19).
• These statements, especially in their original Greek (ἐγώ εἰμι - ego eimi), carry the weight of the divine name revealed to Moses. While English translators added the word "he" for grammatical flow, the original Greek phrase is a standalone, emphatic declaration of divine identity, echoing God's own name in Exodus 3.14. This supports the concept of one God manifested in Yeshua.
Yeshua's Dual Nature and Omnipresence
• Existing Simultaneously: Yeshua states in John, "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven" (John 3.13). This implies that Yeshua existed simultaneously in heaven and on Earth, a concept beyond human comprehension, demonstrating God's unique ability to manifest Himself in different ways.
• Note on Manuscript Variation: Although some of the earliest surviving manuscripts omit the phrase 'the son of man which is in heaven,' this may be due to a mistake in a specific family of early texts. It is possible that the later manuscripts, which include the phrase, descend from a different and more complete original version.
• Manifesting in Multiple Places: The idea of Yeshua being in multiple places at the same time is also found in other scripture, such as, "for where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18.20). The Lord generalizes this even further when he tells us he will always be with us (Matt. 28.20).
• Divine Knowledge: Yeshua showed He had divine knowledge by knowing what Nathanael was doing before he even met him (John 1.47-51). The passage describes Yeshua seeing Nathanael under a fig tree even though he wasn't there in person, proving He had a power that is sometimes overlooked while He was in human form.
The Word Made Flesh (Logos)
John highlights Yeshua's divine nature and His role as the Word (Logos), through whom God created the universe: "In the beginning was the Word, and the Word was with God, and the Word was God... He was in the world, and the world was made by him, and the world knew him not... And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth" (John 1.1-14).
Yeshua Himself spoke of His pre-existence and unique relationship with the Father:
• "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was" (John 17.5).
• "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world" (John 17.24).
The Mechanism of Oneness: Kenosis and the Incarnation
People who believe in a triune Godhead often cite verses about the Father-Son relationship to argue for distinct persons. However, these verses can be understood within the context of God manifesting Himself in the role of the Son.
The central difficulty in understanding the Oneness doctrine lies in how one singular God could be both the Father and the Son. The answer is found in the vast, unique nature of God's being, which allows Him to manifest Himself in ways human beings cannot.
God's Power to Self-Manifest
The Oneness view asserts that the Holy Spirit is not a third co-equal person, but rather God's unwavering Spirit itself—the omnipresent, ever-flowing, and ubiquitous nature of the One God. This Spirit is an eternal role or mode of God's operation. The manifestation of the Son was an act of God's self-manifestation:
1. The Holy Spirit is the Agent: The Holy Spirit, which is another role God was playing, came upon the Virgin Mary. Since the Father is the Holy Spirit, it was His unwavering Spirit that was used for the conception.
2. The "Portion/Slice/Piece" and Kenosis: God took a piece of Himself—a part of His explicit Person (Spirit/Soul)—and performed the Kenosis (κένωσις), or self-emptying, sending it in the flesh to be born as a baby.
3. A Role, Not a Separate Person: This was the singular person of God inserting a piece of His Spirit into the man Yeshua. It was not a separate piece, nor a co-equal, co-eternal person, but the Word (the mind/nature of God) made flesh.
The Necessity of a True Sacrifice
To fulfill the redemptive plan and provide a real sacrifice for humanity, the divine essence in the human vessel had to temporarily empty itself of its unlimited knowledge and glory.
• Temporary Limitations: The Son, in this limited role, had to fully embrace the doubts, fear, and struggle that define the human experience. The Son had to believe that there was a chance that this could all be false, experiencing the same doubts any human would have.
• The Genuine Trial: The struggle in the Garden and the cry on the cross were the genuine, horrific struggle of the human manifestation facing death while temporarily cut off from the full, absolute, and comforting knowledge of the omnipresent Spirit (the Father). This is why Yeshua prayed to the Father on the cross.
Post-Resurrection Transition and Glorification
The act of Kenosis results in a distinction of role or manifestation, which is evident in the post-resurrection period:
• The Initial Restriction: Immediately after rising, Yeshua told Mary Magdalene: "Touch me not; for I am not yet ascended to my Father" (KJV, John 20.17). This suggests the physical body was still undergoing a process of transition or "glorification" back to the full presence of the Father.
• The Full Restoration: A short time later, this transition was complete, and Yeshua tells Thomas: "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing" (John 20.27).
• Note: The apostle Thomas's initial doubt and subsequent confession: "My Lord and my God" (John 20.27-28) is understood by some to be an expression of worship directed toward the one God, not necessarily an affirmation of Yeshua's co-equal divinity within a Trinity.
• Worship and Transition: Matthew records that after the resurrection, the disciples "came and held him by the feet, and worshipped him" (Matt. 28.9).
• Kenosis Reversed: This sequence suggests the process of Kenosis was completed and reversed, and the Son was fully restored to His exalted state, which is why He later declared, "All power is given unto me in heaven and in earth" (Matt. 28.18). This reinforces that while [Yeshua] and the Father are one (John 10.30), there is a distinction within that oneness, with the Father as the source and Yeshua as the one who returned to that glory.
The Trinity: A Departure from Biblical Truth
The Bible consistently and emphatically declares the oneness of God. The early believers, with their Jewish roots, maintained a strict monotheistic view, worshipping Yahweh as the sole Creator and Almighty God. The concept of a triune God, comprising three distinct "persons," was foreign to their understanding and contradicted the Shema, the central declaration of Jewish faith.
Key Scriptures Supporting Monotheism
• 1 Corinthians: "But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord [Yeshua] Christ, by whom are all things, and we by him" (1 Cor. 8.6).
• John: "And this is life eternal, that they might know thee the only true God, and [Yeshua] Christ, whom thou hast sent" (John 17.3).
• 1 Timothy: "For there is one God, and one mediator between God and men, the man Christ [Yeshua]" (1 Tim. 2.5).
• Revelation: "I, [Yeshua], have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star" (Rev. 22.16). This verse identifies Yeshua as both the "Root" (Creator, God) and the "Offspring" (descendant, human) of David, highlighting His dual nature.
The Failure of the Trinitarian Sacrifice
If the doctrine of the Trinity were correct, it would necessitate that only the Son—one of three co-equal, co-eternal persons—died on the cross.
• A Limited Sacrifice: If the Father and the Holy Spirit are separate persons who did not partake in the death, then it was not God Himself (the entire Godhead) who sacrificed His being for humanity. This diminishes the ultimate power and sufficiency of the sacrifice.
• A Contradictory Claim: The Bible emphasizes that God Himself was the one who redeemed us: "to feed the church of God, which he hath purchased with his own blood" (Acts 20.28). A Trinitarian view makes this statement impossible, as it implies a person other than the Father (God) shed His blood.
The only way to maintain the biblical truth of an Infinite Sacrifice is through the Oneness view: God Himself (the Father, the singular Spirit) took on the human role (the Son) and offered His own blood, demonstrating that the full power of the divine was present and the sacrifice was total.
The Absurdity of the Co-Equal, Mind-Wiped Son (A Conceptual Jest)
The Trinitarian attempt to explain the Kenosis and the Atonement results in a theological maze. When examining the claims about the "Son" in a Trinitarian framework, the scenario becomes almost comical (this is meant as jest for shining light and not as any kind of insult to trinity believers):
1. The Mind-Wiped God: You have a co-equal part of the Godhead who somehow gets His mind erased, or "mind-wiped," so He "doesn't remember anything" about His co-equal nature. This is a divine being who is simultaneously omniscient (all-knowing) and yet knows small amounts of His own identity.
2. The False Sacrifice: This amnesiac co-equal then dies on the cross for us, not knowing for sure if He will wake up. The genuine nature of the sacrifice is invalidated because the other two co-equal persons know everything and are just letting their partner go through a charade of doubt.
3. The "Brains in a Bag" Dilemma: The most nonsensical conclusion is the fate of the Son's memories and power. Were His "brains" or divine memories held in a bag somewhere, only to be given back to Him after the resurrection?.
The simple truth is that the Trinity requires believing something far crazier than the Oneness doctrine. It forces the creation of a divine identity crisis, separating consciousness and personhood within the one God. The Oneness view cuts through this absurdity by stating that it was simply the one God who, in the role of the Son, willingly limited a piece of His own Person to live, suffer, and die as a man, fully restoring Himself after the resurrection.
The Historical and Philosophical Origins of the Trinity
The doctrine of the Trinity, while widely accepted, developed through the influence of Greek philosophy and political maneuvering, ultimately obscuring the clear biblical truth of God's oneness.
The Influence of Greek Philosophy
The departure from strict monotheism began after the Apostles' death, as Greek philosophers began to influence Christian thought (Kelly 1978).
• Plato's Philosophy: Plato's philosophy, with its concept of a divine, abstract "essence" with multiple emanations, introduced a framework foreign to the Hebrew mindset of the Bible (Kelly 1978).
• Early Church Leaders: Early church leaders, such as Justin Martyr and Origen, incorporated these ideas, describing Yeshua as the Logos (Word), a divine yet subordinate emanation of God (Kelly 1978). This blending of Greek philosophy with biblical teaching can be likened to pouring new wine into old wineskins (Matt. 9.17): the old structure couldn’t contain the new concept without distorting the original message.
• The Term "Trinity": It is noteworthy that Tertullian first introduced the term "Trinity" (Trinitas) (c. 160–c 220 AD), a theologian influenced by Stoic philosophy, which further highlights the extra-biblical origins of the doctrine (Kelly 1978).
The Council of Nicaea and Formation
The Council of Nicaea in 325 AD, convened by the Roman Emperor Constantine (a political leader seeking religious unity in his empire), further shaped the doctrine (Kelly 1978).
• The Debate: The debate centered on the nature of Yeshua, with Arius arguing that Yeshua was a created being and Athanasius contending for Yeshua’s co-eternal divinity (Kelly 1978).
• Political Influence: The council’s decision, influenced by political considerations rather than solely by Scripture, sided with Athanasius (Kelly 1978).
• The Nicene Creed: The resulting Nicene Creed declared Yeshua "God from God, True God from True God," a phrase not found in the Bible (Kelly 1978).
• Successive Councils: Successive councils and creeds added further layers:
• The Council of Constantinople (381 AD) affirmed the divinity of the Holy Spirit, completing the concept of three co-equal persons (Kelly 1978).
• The Athanasian Creed (5th century AD) formalized the doctrine, employing Greek philosophical terms such as hypostasis ("persons") and ousia ("substance") to define the Godhead (Kelly 1978).
Early Church Monotheism
Furthermore, early church fathers before Nicaea often expressed a monotheistic view (Kelly 1978):
• Ignatius (c. 35–c 108 AD): "There is one God, the Father, and one Lord Yeshua Messiah, his unique Son" (Kelly 1978).
• Irenaeus (c. 130–c 202 AD): spoke of Yeshua as "the visible image of the Father", emphasizing not a separate God (Kelly 1978).
Even after Nicaea, dissenters like Macedonius challenged the full divinity of the Holy Spirit, indicating that the Trinity was not a universally accepted belief (Kelly 1978).
In contrast to the Trinity, the Bible presents a picture of one God manifesting Himself in different roles:
• Father: Creator and Planner - "But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand" (Isaiah 64.8).
The Risk of Misunderstanding God's Nature
When it comes to understanding God’s very being, the stakes are eternally high. The belief in God as a singular, undivided being—the core of the Oneness doctrine—presents a crucial difference in theological risk compared to the Trinitarian view of three distinct persons.
• The Oneness Stance: If a Oneness believer lives his entire life acknowledging God as one indivisible entity, manifesting as Father, Son, and Holy Spirit, and it turns out that God truly is a Trinity, the believer believes he would still be found in good standing. The intent was always to worship the one true God, without dividing Him. His fundamental affirmation of His Oneness would remain.
• The Trinitarian Risk: However, the reverse scenario carries a far greater risk. If a person who believes in three distinct persons... and then in the end, it is revealed that God is indeed one single, undivided being (as Oneness theology asserts), the consequences could be severe.
Therefore, adhering to the absolute oneness of God is the safer, more faithful theological path. It aligns with the most explicit biblical declarations of God’s indivisible nature and minimizes the risk of inadvertently offending Him by conceptually dividing His being. It ensures that, no matter what, the believer is always worshipping the one God who proclaims: "…that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour" (Isaiah 43.10-11).
Conclusion
The Bible consistently presents a picture of one God, Yahweh, who revealed Himself to Moses as ‘I AM’, and this same divine identity is reflected in Yeshua’s ‘I AM’ statements. While God manifests Himself in various roles (Father, Son, and Spirit), it is ultimately the same one God working to accomplish His purposes.
The doctrine of the Trinity, while widely accepted, developed through the influence of Greek philosophy and political maneuvering, ultimately obscuring the clear biblical truth of God’s oneness. Embracing this truth calls us to a life of perseverance in faith, continuing steadfastly in the path of righteousness. This plan of salvation is accessed through repentance and baptism in water and the Spirit, as taught by Yeshua, providing the way for those who believe and love Him to receive God’s promise.