The True and Living God

Biblical Proof of the Doctrine of the Trinity

The God of the Bible is Father, Son and Holy Spirit. As a fifth-century Latin hymn puts it, "So the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not three gods: but one God." It is objected: "'How can one plus one plus one equals one?'" (Muslim teacher, quoted p. 177, Hussein Hajji Wario, Cracks in the Crescent). The issue is not abstract arithmetic but the Bible, because this set of propositions may be readily proven from the Bible:

There's only One God
The Father is God
The Son is God
The Holy Spirit is God
In detail:

a.) There is only One God.

Worship One One Jehovah One God

b.) The Father is God.

One Father God the Father God of Abraham
Only True God Doubtless Our Father
The Vineyard My Father's House High Priest
Father of the Messiah Israel the Firstborn Jeremiah
Touch me Not Rock Potter and Clay
His Offspring One God and One Lord Father of Lights
Father of Mercies Suffering Servant Abba, Father
Born Again Exclusive Club The Synagogue
  The Talmud  

c.) Jesus Christ is God.

The Son is God!

Your Throne, O God The Work of Your Hands Let Angels Worship
True God Express Image Visible and Invisible
For Himself Son of God Kiss the Son
A Son is born Honor the Son Only-begotten God
Pantocrator Believe on the Son Only Savior
The Dead were Judged Everlasting to Everlasting

    Jesus is Jehovah!

A Voice Crying Temple Visitor Stone of Stumbling
The Rock of Israel The First and the Last Lord of all
The LORD our Righteousness Holy, holy, holy Captivity Captive
House of David Answered prayers With all His saints
Israel's Savior Giver of Life Every Knee Shall Bow
Pastoral Supply I send you prophets Who forgives sin
I am He He is Lord Call upon the Name
Doxology God with Us Lawgiver
Great Shepherd You Only Lawful worship
Builder I AM THAT I AM Moses' Veil
Wine Press Lord Willing Secret Things
Boasting Excluded King of Israel Fount of Living Waters
Searches the Heart Till Death Do us Part Angel of the LORD
Take Refuge Has Reigned On His Forehead
Me Whom they have Pierced Stretched Out My Hands Head
Keeper of Israel The Amen

     Jesus Christ is God!

The Eyes of the Blind Thought it not Robbery Eternally Blessed God
Fulness of the Godhead Great God and Savior Faith in Him
Redeemed King of Kings Spirit of Christ
Destroyed by Serpents Lord of Glory Renewed in the Image
New Jerusalem's Lamp Now is Christ risen Upholding all Things
Light to the Gentiles My Companion Miracles
Prosecutors' Indictment Sun of Righteousness Thirty Pieces
Testator's Death Author of Life The Blood of God
My Lord and My God One Mystery of godliness
God was in Christ The Word was God Shared Glory
Omniscience Omnipotence Omnipresence
Change Not Yesterday, Today and Forever Whose Hand?
Not of Man Receive my Spirit Believe in God
Only Holy Sole Proprietor Priests
Walk on the Water

d.) The Holy Spirit is God.

Diversities of Gifts Dwelling Place Temple
Not by Might Deep Things Ananias and Sapphira
Children in the wilderness Creator By Inspiration of God
Holy, holy, holy Blasphemy According to His will
Be Strong Sanctification Born Again
The Lord Signature Father and Son
Our Abode Eternal Spirit Today
Where can I flee? Omniscience Spirit of Jehovah
Love of God Seven Spirits Good Teacher

The First and the Last

Some of the new religious movements which deny the Trinity, like the 'Oneness' Pentecostals, make the triunity of God and the relations it entails a temporary inconvenience resulting from the incarnation. They hope in due time to be rid of the person of 'the Son' — "The Ending of the Sonship" — so as to return to their preferred 'Father-onlyism.'

But is it a temporary inconvenience that God is Father, Son and Holy Spirit? Christians sing, "Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning is now and ever shall be, world without end. Amen." The God of the Bible does not change: "For I am the LORD, I do not change; therefore you are not consumed, O sons of Jacob." (Malachi 3:6). The God we meet on the first page of the Bible is the same as the God we meet on the last page: He is Father, Son and Holy Spirit:

The First Page
The Last Page

The First Page of the Bible.

The Last Page of the Bible.

What is the Doctrine of the Trinity?

Here follows a classic statement of the doctrine. This is what they say. But what does the Bible say?:

believe in one God
The Father Almighty, Maker of heaven and earth, and of all things visible and invisible;

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the virgin Mary, and was made man, and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; and He shall come again with glory to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father [and the Son]; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets;

And I believe in one catholic and apostolic church; I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come.

(Nicene Creed)

Of One Substance

"'We should, like the little children, stammer out what the Scriptures teach: that Christ is truly God, that the Holy Ghost is truly God, and yet that there are not three Gods, or three Beings, as there are three Men, three Angels, three Suns, or three Windows.'" (Martin Luther, quoted in Charles Hodge, Systematic Theology, Kindle location 8790). The Creed is neither a theory nor an explanation; it simply lays out the Bible facts of the matter: "The creeds are nothing more than a well-ordered arrangement of the facts of Scripture which concern the doctrine of the Trinity." (Charles Hodge, Systematic Theology, Kindle location 8723). As the footnotes show, most of the language of the Creed is cribbed directly from the Bible. What this language means in the Creed, of course, is just what it means in the Bible! There are two exceptions: the bracketed clause, "and the Son," added later, and the word "of one substance." The Bible does say that Father and Son are one: "I and my Father are one." (John 10:30). Does this mean "one" in substance, or "one" in the same trivial way as Paul and Apollos are "one"?:

"I planted, Apollos watered, but God gave the increase...Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor." (1 Corinthians 3:6-8).

'Homoousios' is the word translated 'of one substance.' In contemporary American English, the meaning of 'substance' is dwindling down to mean 'material stuff,' as when people say, 'I have a substance stuck to my shoe.' But there's no implication of materiality in the original, and God is not by His own nature a material being: "God is Spirit, and those who worship Him must worship in spirit and truth." (John 4:24).

The Greek word 'ousia', participle of 'einai,' 'to be,' means,

I. That which is one's own, one's substance, property
II. 'to eini,' being existence
III. the being, essence, nature of a thing
(Liddell & Scott Intermediate Greek-English Lexicon)

The prefixed 'homo' means,

homos, one and the same, common, joint
(Liddell & Scott Intermediate Greek-English Lexicon)

How many beings are there who are God? Let's go right to the source and find out:

"Thus says the LORD, the King of Israel, and his Redeemer, the LORD of hosts: I am the First and I am the Last; besides Me there is no God...Do not fear, nor be afraid; have I not told you from that time, and declared it? You are My witnesses. Is there a God besides Me? Indeed, there is no other Rock; I know not one." (Isaiah 44:6-8).

As has been seen, the Bible teaches that the Father is God, the Son is God, the Holy Spirit is God, and that there is only one God. Is it then possible, as some have suggested, that 'Father,' 'Son,' and 'Holy Spirit' are titles or modes of manifestation? Or does the Bible report a continuing relationship amongst the three?

Three Witnesses

When Tertullian, trained as a lawyer, described Father, Son and Holy Spirit as three 'personae', he was employing a legal term identifying those competent to appear before a court of law as parties to a legal action.  It is difficult to argue with the propriety of this term, given that the Bible itself describes Father, Son and Holy Spirit as three witnesses offering mutually corroborating testimony!

Three Witnesses The Three at Mamre
Holy, holy, holy Let Us Make Man
Fire and Brimstone Christ's Baptism
Oil of Gladness Desire of Nations
Three Conversationalists God is Love
The Same God One Faith
The LORD Bless You Seal
In their Affliction In the Name
Origin Temple Vision

Jesus said to Philip, "Do you not believe that I am in the Father, and the Father in Me?" (John 14:10).  Is there more?


The Father is in the Son
The Son is in the Father
The Holy Spirit is in the Son
The Holy Spirit is in the Father
The Father is in the Holy Spirit
The Son is in the Holy Spirit

Thus far it has been shown that the one God of the Bible is, ever has been, and ever will be, Father, Son and Holy Spirit.  At this point the new religious movements demand, how can this be?

Where seraphim veil their faces, we should be circumspect to gaze.  He is not transparent to our scrutiny: "The LORD has His way In the whirlwind and in the storm, And the clouds are the dust of His feet." (Nahum 1:3).  God is greater than the human heart: "For if our heart condemns us, God is greater than our heart, and knows all things." (1 John 3:20).  Thus, cutting God down to fit the Procrustean bed of the human imagination leaves us with an idol scaled down to our own order of magnitude, not the living God.

It is one thing to know that a thing is, another to know how it may so be. The fact that God is triune is revealed in the Bible; how He may be so is not discussed in any detail, so further speculation of necessity leaves the sun-lit path of the Bible and wanders down the by-way of human imagination.

Who does not know that it is cold in winter?  Yet of all the crowds who know that it is cold in winter and warm in summer, how many could thread their way successfully through axis-tilts and orbits so as to explain convincingly why it is so? Who does not know that the sky is blue? Yet of all the mobs who know that the sky is blue, how many can tell a plausible tale of the refractive properties of dust motes? The pagan historian Herodotus knew, as surely as do we, that the Nile floods in the spring. His explanation as to why may leave an unsatisfied feeling, though. After scoffing at the theory Nile floods are caused by "the melting of snows" in the regions south of Egypt, he proceeds to offer his own explanation: "I will therefore proceed to explain what I think to be the reason of the Nile's swelling in the summer time. During the winter, the sun is driven out of his usual course by the storms, and removes to the upper parts of Libya. This is the whole secret in the fewest possible words; for it stands to reason that the country to which the Sun-god approaches the nearest...will be scantest of water..." (Herodotus, Histories, Book II, Euterpe). Herodotus' notion of the sun retreating under the buffeting of winter storms fails to convince...but what sense would it make to reject the fact that the Nile floods in summer because of some perceived difficulty in the proffered explanation for this fact?

"For instance: 'God said, Let there be light: And there was light.' I believe it: I believe the plain fact: There is no mystery at all in this. The mystery lies in the manner of it. But of this I believe nothing at all; nor does God require it of me.
"Again: 'The Word was made flesh.' I believe this fact also. There is no mystery in it; but as to the manner how he was made flesh, wherein the mystery lies, I know nothing about it; I believe nothing about it: It is no more the object of my faith, than it is of my understanding.
"To apply this to the case before us: 'There are three that bear record in heaven: And these three are one.' I believe this fact also, (if I may use the expression,) that God is Three and One. But the manner how I do not comprehend; and I do not believe it. Now in this, in the manner, lies the mystery; and so it may; I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this, the manner, he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner? That is, to reject what God has revealed, because I do not comprehend what he has not revealed...
"Now, where is the wisdom of rejecting what is revealed, because we do not understand what is not revealed? of denying the fact which God has unveiled, because we cannot see the manner, which is veiled still?" (John Wesley, Sermon 55, 14-16).

Thrice Holy Radio!


A common form of proof of God's triunity — His 'Three-in-One'ness — are the many instances where scripture ascribes one divine work indifferently to Father, Son and Holy Spirit. Creation, one case in point, is covered above in "The First Page". The principle: "With regard to the divine nature, on the other hand, it is otherwise. We do not learn that the Father does something on his own, in which the Son does not co-operate.  Or again, that the Son acts on his own without the Spirit. Rather does every operation which extends from God to creation and is designated according to our differing conceptions of it have its origin in the Father, proceed through the Son, and reach its completion by the Holy Spirit." (Gregory of Nyssa, On Not Three Gods). More cases in point:

Three in One

Who Raised Jesus from the Dead?
Who Authored Holy Writ?
Who Alone is Holy?
Who Sanctifies Believers?
Who Gives Eternal Life?
Who Supplies Pastors?
Who Draws Believers?
Who Regenerates Believers?
Who is the Comforter?
Tempting in the Wilderness
Judge of All the Earth
Who Created the World?


Father, Son and Holy Spirit

No finite, creaturely analogy for the infinite God can ever 'fit' in all respects.  Not even the analogy of one creature to another is ever perfect.  Are believers really in all respects just like a mustard plant?  Yet Jesus likened the Kingdom of God to a mustard seed.  In respect of 'having woody stems', believers are not at all like a mustard plant; but looking to 'things that start small and end up big', the indicated point of resemblance, the Kingdom of God is just like a mustard seed.  Is God really all that much like a forgetful housewife sweeping the place for a lost coin?  Yet Jesus likened God's search for the lost to her absent-minded mission.  So putting aside unreasonable expectations of perfect 'fit' in all respects, here are some interesting analogies for the Trinity:

The Sun
Three Dimensions
Memory, Understanding, Will
Three Lamps

Eternal Generation

According to those who say that there was when the Son was not, 'eternal generation' is an oxymoron; if the Son is "begotten" — and He is without doubt so described in scripture — then He was begotten at a point in time, not in eternity:

"1.  If Christ be the Son of God, as to his Divine Nature, then he cannot be eternal, for Son implies a Father; and Father implies, in reference to Son, precedence in time, if not in nature too.  Father and Son imply the notion of generation, and generation implies a time in which it was effected; and time also antecedent to such generation.
"2.  If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently, in Godhead superior to him.
"3.  Again, if this Divine nature were begotten of the Father, then it must have been in time, i.e. there must have been a period in which it did not exist; and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead.
"4.  To say that he was begotten from all eternity is absurd; and the phrase Eternal Son is a positive self contradiction. Eternity is that which had no beginning, and stands in no reference to TIME. SON supposes time, generation, and father, and time also antecedent to such generation; therefore, the theologic conjunction of these two terms, son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas." (Adam Clarke, Autobiography, Book 2, p. 103).

The logic here is that if the Word is called "the Son", all the disabilities of creaturely Sonship must be piled upon Him. After all, all earthly sons came into existence at a point in time, from having been non-existent; mustn't the same be true of the Son of God? He couldn't differ in any respect from them, could He? Applying the same logic, one must surmise that "the Father" lives in sorrowful expectation of growing senescent and dying, His place to be taken by His Son, as the birth rate struggles to keep pace with the death rate. After all, isn't that the case with all earthly fathers? Or wait — maybe the implications of 'Sonship' and 'Fatherhood' are not just exactly for God what they are for the creaturely imitators who borrow the name 'Father' from the original title-holder: "For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named..." (Ephesians 3:14-15).

Can it be that God the Father, who according to Paul holds the patent on 'Fatherhood', does not perform the task as well as His most humble barn-yard creations? Pigs beget pigs and sheep beget sheep; yet we are told the mighty eternal Creator labors and begets...a temporal created being! How could this be? Mustn't an offspring be of the same nature as the Father, unless one speaks of 'Fatherhood' in metaphor? Jesus' hearers thought so; they realized that in speaking of Himself as the "Son of God", Jesus was making Himself "equal" to God the Father, not 'subordinate': "Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God." (John 5:18).

In scripture, "His Son" is called "the brightness of His [God the Father's] glory" (Hebrews 1:3); "And He is the radiance of His glory..." (NASB). Was there ever a time when the sun was fired up, yet unaccompanied by his radiance? Our fellow-creature the sun itself had a beginning in time; yet an uncreated sun, who ever was, could never be without His co-eternal radiance and splendor. The Son is of the same nature as His Father; like Father, like Son, the "express image"; eternal from eternal.

"And lest anyone, on hearing Father and Son mentioned, should have any notion of carnal generation, by which among us men father and son receive their designation, John the Evangelist, to whom were revealed heavenly mysteries, substitutes 'Word' for 'Son,' so that we may understand that the generation is intellectual...There can be no difference according to time. The divine Word is present in God for the reason that God understands Himself, thereby conceiving His intelligible Word. Hence, if at any time there were no Word of God, during that period God would not understand Himself. But God always understood Himself during His whole existence, for His understanding is His existence. Therefore His Word, also, existed always...Consequently the representation of the divine intellect, which is God's Word, is distinct from Him who produces the Word, not with respect to substantial existence, but only according to the procession of one from the other." (Thomas Aquinas, Compendium of Theology, Part One, Chapter 40 - Chapter 52).

In becoming man, the Word revealed God's nature to us. If God is Father, Son and Holy Spirit to us and something else to Himself, then His self-revelation is not true. Instead of 'explaining away' the Bible teaching of the "only-begotten" and "first-born" Son, those who love the Lord should consider that, in revealing Himself to men as the Son, Jesus lifted the veil on God's very nature. Basil likened a heresy-hunter of his own day to "a woodman trying to straighten some ill-grown sapling, pulling so immoderately in the opposite direction as to exceed the mean, and so dragging the plant awry on the other side." (Basil, Letter 9:2). Some do this with the "only-begotten Son," throwing out the baby of Bible truth along with the bath-water of the bad use Arius made of it.

Christians should embrace, not push away, the Bible teaching of the "only-begotten" and "first-born" Son, words which have always been used: "Proceeding from the Father, the Son, in so far as he is born before all, is called primogenitus, and unigenitus in so far as he alone is engendered of God." (Tertullian, quoted p. 142, The Doctrine of the Trinity, Felix Klein) — understanding these epithets in a reverent way, proportionate to God's majesty and eternity. Or if they must translate "only-begotten" as 'one of a kind', at least take a moment to look up what 'kind' actually means: "kind...[A.Sax. cynde, gecynde, nature, kind, race, generation, from same root as cyn, offspring. KIN.]..." (Webster's International, 1965).

Eternal Son

 The Son: Eternal God?

The Son of God: Eternal God or beginning in time?

The Vineyard Without beginning of days
From Everlasting Same Yesterday, Today and Forever
Behold, I come With the Father
Eternal Life Son of God
By Him all things were created In the Beginning
Thy throne Mind in Christ
Before me My Redeemer
First and Last Before Abraham was
Enduring Love Downward Mobility
Beginning Where He was before
Came down from Heaven In the Wilderness
Temple Vision The Firstborn
The Word Stands Forever From the Womb
At the Beginning of His way The Ending of the Sonship?

Random Errors

Six Foot Two
Composite Unity
Thou Who Change Not
In One Person

Six Foot Two

"But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him?" (2 Chronicles 2:6).
"Such statements in Scripture give some a mystical impression of God -- One so great, so large, so present everywhere, so spiritual and invisible that their theories become out of proportion with truth as expressed in other passages. Many seem to concentrate their teaching on making Him a mystery instead of simplifying the facts so that He can be understood by man. God never did give this kind of revelation about Himself, and it is hardly believable that Solomon and others intended to do so. What could Solomon mean by saying 'the heaven and heaven of heavens' cannot contain Him?...Surely the size of His body, soul, and spirit are not referrred to, for He is of ordinary size as proved by the many personal appearances He has made to men. All God's manifestations, traits, acts, passions, attributes, and powers — wherever they are mentioned in Scripture — are shown to be exactly like those of angels, and men, only more unlimited." (Finis Dake, The Dake Annotated Reference Bible, p. 751).

Readers who assume this viewpoint went out of fashion with kindergarten would be surprised to learn how very popular this author's study Bible is. The author's list of "18 Fallacies" (p. 489) includes: "That God has no body, bodily parts, or passions like human beings. . ." Where might he have heard such a thing?:

Westminster Confession

  • “There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of His own immutable and most righteous will for his own glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; hating all sin; and who will by no means clear the guilty.”

  • (a) Deut. 6:4; I Cor. 8:4, 6.
    (b) I Thess. 1:9; Jer. 10:10.
    (c) Job 11:7, 8, 9; Job 26:14.
    (d) John 4:24.
    (e) I Tim. 1:17.
    (f) Deut. 4:15, 16; John 4:24, with Luke 24:39.
    (g) Acts 14:11, 15.
    (h) James 1:17; Mal. 3:6.
    (i) I Kings 8:27; Jer. 23:23, 24.
    (k) Ps. 90:2; I Tim. 1:17.
    (l) Ps. 145:3.
    (m) Gen. 17:1; Rev. 4:8.
    (n) Rom. 16:27.
    (o) Isa. 6:3; Rev. 4:8.
    (p) Ps. 115:3.
    (q) Exod. 3:14."

  • (Westminster Confession, Chapter II, Of God, and of the Holy Trinity)

Another detractor: "'The infidel says, "There is no such substance as God." The immaterialist says, "There is such a substance as God, but it is without parts." . . .The immaterialist is a religious atheist; he only differs from the other class of atheists by clothing an indivisible unextended nothing with the powers of a God. One class believes in no God; the other believes that Nothing is god and worships it as such.'" (Bruce R. McConkie, Mormon Doctrine, p. 60). So what's the Bible truth?:

"God is Spirit, and those who worship Him must worship in spirit and truth." (John 4:24); "Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have." (Luke 24:39).

Bodies have an inside and an outside. Any point in the universe can be identified as being within, or without, the body's circumscribed limit. What is outside God?:

"Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; if I make my bed in hell, behold, You are there." (Psalm 139:7-8).
"Can you search out the deep things of God? Can you find out the limits of the Almighty? They are higher than heaven—what can you do? Deeper than Sheol—what can you know? Their measure is longer than the earth and broader than the sea." (Job 11:7-9)

The problems with the concept that God is a corporeal being have long been pointed out: "Without incorporeality there is no unity, for a corporeal thing is in the first case not simple, but composed of matter and form which are two separate things by definition, and secondly, as it has extension it is also divisible." (Moses Maimonides, The Guide for the Perplexed, p. 62). If God is, in His own nature, an extended corporeal being, then one can in principle draw a line and say, 'this line bisects him.' Those who promote the corporeality of God, whether influenced by Mormonism or the Kabbalah, ought first to answer the difficulties with their view, which have long been known, not because the objectors were beholden to 'Greek philosophy,' but rather because the difficulties are insoluble. This conception has never been Christian orthodoxy in any age, but it never goes away either: "In various parts of the Bible, it is revealed that God has a face, eyes, a nose, mouth and ears. . .If you know what a man looks like, you know what is the form and shape of GOD, for he made man in his image, after his very likeness!" (Mystery of the Ages, Herbert W. Armstrong, Kindle location 712).

Composite Unity

"The second important fact to be remembered is that of the meaning of the term 'one.'

"'How is it possible,' say the Jehovah’s Witnesses, 'for Jehovah to be three and one both at the same time? It is illogical, unreasonable and confusing; and God is not the author of confusion!'

"To answer this all-too-common objection, it should be kept in mind that the word 'one' can denote composite as well as solitary unity. For instance, in Genesis (chapter 2), Adam and Eve are called one flesh; and Numbers (chapter 13) speaks of 'one' when the context indicates that it was in reality a cluster of grapes hanging from one stem. Here are bona fide instances of composite unity.

"The same Hebrew word, 'echod' (one), is used in both cases, however, even as it is in Deuteronomy 6:4 where we are told that God is 'one.' The evident composite unity indicated here is confirmed in the New Testament. Our Lord spoke of composite unity where marriage is concerned (Mark 10:8); so He, too, was aware of this important distinction." (Dr. Walter Martin, Statement DJ535).

Is the oneness of God "composite unity" as this author claims? Theologians say, to the contrary, that God is simple, not composite:

"Every composite, furthermore, is potentially dissoluble. This arises from the nature of composition, although in some composites there is another element that resists dissolution. Now, what is dissoluble can not-be. This does not befit God, since He is through Himself the necessary being. There is, therefore, no composition in God." (Thomas Aquinas, Summa Contra Gentiles, Book One, Chapter 18).

Is God simple or composite? Who holds the Bible high ground? Thomas:

"And God said to Moses, 'I AM THAT I AM.' And He said, 'Thus you shall say to the children of Israel, 'I AM has sent me to you.'" (Exodus 3:14).

What is 'composite' can in theory be dissolved into its constituent components. But if God exists in such a fashion that He can not exist, He is inaptly named 'I AM,' because "'I AM' is not" is self-contradictory.

Thou Who Change Not

It has lately been discovered that God does not know the future. Why not? Why, because it hasn't happened yet!

In One Person

Anti-trinitarians complain that the formulation, 'Three Persons in One Person,' is logically incoherent. They're right! In a perfect world this would be nothing but a straw-man, however people actually do say this from time to time:

In One Person
"Yet this is not the whole truth of the matter. We do assert that God, that is, the whole Godhead, is one person." (Cornelius Van Til, 'An Introduction to Systematic Theology,' p. 229, cited by Colin Smith, 'Van Til and the Trinity,' p. 10).

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