Misc/Scriptures/Studies/Trinity

Trinity

The doctrine of the Trinity means that there is one God who eternally exists as three distinct Persons — the Father, Son, and Holy Spirit. Stated differently, God is one in essence and three in person.

The Trinity "definitions" express three points:

1. The Father, Son, and Holy Spirit are distinct Persons
2. each Person is fully God
3. there is only one God

While this sounds contradictory, it is considered by many Christians and Catholics as an "essential belief"; By "essential", I mean that there are those who feel you are destined to burn in hell if you don't believe this. To question this doctrine in many modern Churches you risk being accused of being labeled a heretic, accused of denying Christ, and being ousted by the Church.

Without getting into the depths of Christianity, Catholicism and religion in general, there's been much debate on whether the Trinity is legitimate scripture or if it was actually based on pagan beliefs and was later "inserted" into the Bible itself.

Many people assume that God the Father, Jesus Christ the Son, and the Holy Spirit form what is commonly known as the trinity. The doctrine of the trinity is usually summed up as a belief in one God existing in three distinct but equal persons. But did you realize that even though it is a common assumption among many sincere Christian people, the word trinity does not appear anywhere in the Bible?

In fact, the word trinity did not come into common use as a religious term until centuries after the last books of the Bible were completed and long after the apostles of Christ were gone from the scene! Could the trinity doctrine have pagan origins?

Another question is how can the "Spirit" be one of the three "persons" when the Bible speaks of God having 7 spirits? Bible Gateway: 7 Spirits of God Furthermore, how is a "Spirit" a Person, when the Bible clearly says "Spirit" not "Person"? Genesis 1:2 - "Spirit of God was hovering over the waters", people can't hover over water.

In this section we will cover some of the key verses that "trinitarians" claim as proof Jesus is God and we'll cover some of the verses that seem to contradict this claim. Additionally we'll try to discover how this doctrine may not have been original to the scriptures.

Origins of the Trinity

The Trinity doctrine is not unique to, nor original with, Christianity. It has deep Pagan roots, dating back to at least two centuries BC, and has been prominent in many Eastern religions ever since.

Tertullian

Tertullian (ca. 150-225), classified as one of the early church fathers, was a notable early Christian apologist. He was born in the city of Carthage in North Africa. Both of his parents were pagan, and his father was a centurion. Tertullian received a thorough education in the knowledge of the Romans and the Greeks, and he apparently practiced law in Rome before his return to Carthage and conversion. His writings indicate that he did not become a Christian until he was in his thirties or forties.

While Tertullian introduced the term “trinity,” what he taught and believed is different to what the trinity doctrine is today. And since he introduced this term, than that means the trinity doctrine as taught today did not exist in the time of Tertullian. And if it did not exist in his time, then it could never have existed in the time of Christ and the apostles.

Tertullian however did introduce pagan ideas into the worship service. He taught oblations for the dead and made the sign of the cross on the forehead of worshipers. He also dipped people three times to baptize them. Tertullian freely admitted that he had adopted these ideas from pagan teachings and could not support them from Scripture, but he thought that if Christians adopted some heathen rituals of the pagans that they would find it easier to join Christianity.

Tertullian was just a forerunner of the Nicene doctrine and did not state the immanent trinity. His use of trinitas (Latin: 'Threeness') emphasised the manifold character of God. In his treatise against Praxeas he used the words, “Trinity and economy, persons and substance.” The Son is distinct from the Father, and the Spirit from both the Father and the Son. “These three are one substance, not one person; and it is said, 'I and my Father are one' in respect not of the singularity of number but the unity of the substance.” In his book Tertullian against Praxeas, he also states that the Son was not co-eternal with the Father and did have a beginning as the begotten Son of God. He also did not teach that the Holy Spirit was a literal being. So the trinity doctrine as we know it today did not even come from the man who introduced the word Trinity.

Catholics meddling again

The Trinitarian formula (known as the Comma Johanneum) made its way into the third edition of Erasmus’ Greek NT (1522) because of pressure from the Catholic Church.

The Roman Catholic and Orthodox Church Councils (Western and Eastern churches) brought the Trinity doctrine into Christianity. This occurred before there was a final split between the two over authority. Even those who voted the idea into Roman Catholic dogma declared it was a mystery that had to be accepted by faith. The theologians that wrote the Catholic Encyclopedia admit that there is no Old Testament indication of a triune God, and very little in the New Testament that can be construed that way. They also admit that it was a product of "tradition" that evolved over four centuries. The Roman Catholic Church gives equal credence to tradition and scripture. In this case tradition is almost the whole criteria for this dogma, aside from a few scriptures that are wrenched out of context and misinterpreted, trying to give the idea legitimacy.

The evolution of this doctrine within Christianity began with The Apostle’s Creed, progressed to the Nicene Creed, and finally culminated in the Athanasian Creed.

Rome, the seat of emperors for the Roman Empire and the power base of political popes, was heavily influenced by the philosophy and paganism of the former Grecian Empire, which took in much more territory than the Roman Empire ever achieved. Greek literature, sociology, religion, and superstitions played a great part in the formation of Roman government, philosophy, and religion. Therefore, it is no wonder that the Romans incorporated much of their custom and culture into Christianity, just as the Jewish believers did in Jerusalem.

When the Apostle Paul was in Athens he observed, among the worshippers of many pagan gods, an altar to the Unknown God. He took advantage of their superstitions to preach to them of the one true God. Among these people were Epicureans and Stoics philosophers who were amazed at Paul’s preaching of the resurrection of Jesus Christ.

Up until the rule of Emperor Constantine, the Christians of the Roman Empire were persecuted. Constantine, however, in the early fourth century saw a chance to help restore the former glory of the Empire by bringing about religious unity. In exchange for the cooperation of the Roman Christian Bishops he made Christianity the official state religion. However, this came at great cost to the true gospel of Jesus Christ. From this time forward Christianity became a mixture of the Christian faith and Paganism.

Assimilation - Resistance is futile

Church history shows a gradual assimilation of Pagan ideas into Christianity, brought about mostly by the Roman or Western Church, which became a political/religious extension of the Roman Empire. Foremost among the pagan ideas was the adoption of the trinity doctrine into the dogma of the church. Pagan holidays (holy days) were also incorporated into tradition by “Christianizing” them, thus we end up with Christmas being celebrated on Dec 25th; Easter, which combined the resurrection of Christ with the pagan goddess Ester, and Halloween combined with All Saint’s Day.

In time, the political power of the Roman Popes and the wealth they controlled exceeded that of the Emperors, and the Church became a Monarchy with power over kings and nations. Religious tolerance went out the door, and the Church embarked on crusades and inquisitions to purge out by ex-communication, torture, war, and murder, all those who disagreed with official Church doctrine or resisted the authority of the Pope. Christ-like behavior became a thing of the past, and Jesus’ teachings neglected and changed.

The Reformation, brought about by Martin Luther, threw off the yoke of the Papists and declared justification by faith instead of salvation by obeying the Roman church. However, the Pagan doctrines and traditions of Catholicism carried over into Protestantism and remain intact to this day.

The Trinity doctrine was by no means adopted unanimously by church leaders of the day. Bitter battles ensued, and three versions of the trinity debated, as well as the non-trinity belief, until the present one was adopted. It was a vote of men that established it, not revelation from God or scriptures. Christianity had rejected the God of Abraham, Moses, and Jesus, and replaced Him with a Pagan invention.

The Christian Church’s roots were originally from Judaism, which was, and still is, a monotheistic (One-God) religion. There is no belief in a polytheistic (Plural) God in the Old Testament. On the contrary, OT scriptures declare the singleness of God.

The Apostle’s Creed

The Apostle’s Creed which was not written by the Apostles at all, but by the RCC. While this simple statement of faith had nothing to say about a Trinity, or even hint that Jesus was God, it laid the groundwork for further expansion, and was modified several times over the years.

The Nicene Creed

Established in 325 AD, was the next step. At the insistence of the Roman emperor, Constantine, and for the purpose of establishing unity between Christianity and Pagan beliefs, Jesus was declared to be coequal, coeternal, and consubstantial with God. This established, Constantine made Christianity the state religion of the Roman Empire. Before Constantine’s rule the Christians suffered much persecution at the hands of Rome.

This is a statement of faith that is the only ecumenical creed accepted as authoritative by the Roman Catholic, Eastern Orthodox, Anglican and almost all mainline Protestant churches. The creed was most likely issued by the Council of Constantinople in 381 AD, hence the more accurate term for it is the “Niceno-Constantinopolitan Creed.” What is called the “Filioque clause” in the section on the Holy Spirit was added later (about the sixth century) as a part of the creed of the Western Church (i.e., Roman Catholic). This phrase attributes the origin of the Holy Spirit to the Son as much as to the Father. To this day, Eastern Orthodox churches reject the clause because they consider it erroneous, and an unauthorized addition to a previously agreed upon document.

The Athanasian Creed

espouses the Trinitarian concepts of Athanasius, a fourth century theologian. The time of its original writing is not known, nor is its author. Most historians agree that it was probably composed in the fifth century, though some claim it may have been as late as the ninth century. Even the Catholic Encyclopedia is vague about its origin.

Other Non-Christian "Trinities"

One of the most common beliefs among Pagan cultures was in a trinity of gods. We find this among the Egyptians, Indians (of India), Japanese, Sumarians, Chaldeans, and of course, the Babylonians, to where historians trace the roots of trinitarism.

• Hinduism: three deities: Brahma, Vishnu and Shiva
• India: the "Trimurti" or the "Tridevi" - 'three goddesses' are a trinity of supreme divinity in Hinduism, joining a triad of eminent goddesses either as a feminine version of the Trimurti, or as consorts of a masculine Trimurti, depending on the denomination. This triad is typically personified by the Hindu goddesses Saraswati, Lakshmi, and Parvati.
• Rome: diva triformis (three-form goddess) - Diana the divine huntress, the Moon goddess and the goddess of the nether world, Hekate - Or Luna in heaven, Diana on earth, and Proserpina in hell.
• Norse: three primary "Norns" - Urðr (Wyrd), Verðandi, and Skuld. Urðr means 'fate', Verðandi derives from the present tense of verða ('that which is happening'), Skuld is derived from the Old Norse verb skulu, "need/ought to be/shall be"; its meaning is "that which should become.
• Irish: The Morrígan - The Morrígan is often described as a trio of individuals, all sisters, called "the three Morrígna". In mythology membership of the triad is given as Badb, Macha, and the Morrigan, who may be named Anand. It is believed that these were all names for the same goddess.
• Greek: Hecate is a goddess in ancient Greek religion and mythology, most often shown holding a pair of torches, a key, or snakes, or accompanied by dogs, and in later periods depicted as three-formed or triple-bodied. In the post-Christian writings of the Chaldean Oracles (2nd–3rd century CE) she was also regarded with (some) rulership over earth, sea, and sky, as well as a more universal role as Savior (Soteira), Mother of Angels and the Cosmic World Soul (Anima Mundi). The Romans often knew her by the epithet of Trivia, an epithet she shares with Diana, each in their roles as protector of travel and of the crossroads (trivia, "three ways"). Hecate was closely identified with Diana and Artemis in the Roman era.
• Ancient Babylon: Nimrod—Tammuz—and Semiramis
• Egyptian: Isis, Horus, and Set or Isis, Horus and Osiris.

Named after Arius, a third-to-fourth century priest of Alexandria, Arianism holds that Jesus came into existence from the Father, instead of always existing as a distinct Person. This means that the Son exists because of the Father’s will and that only the Father is by nature immutable. Arians assert that inferior descriptions of Jesus in the New Testament during His time on earth refer to His very essence, rather than to the role He took on as the Son of Man. The largest Arian religion today is Islam, which has 1.8 billion adherents.

Bible verses claimed to support the Catholic Trinity

1 John 5:7

For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

We're going to skip this one because this particular verse is controversial, as many scholars agree this verse was later added to the Bible. However, keep this in mind as we begin to piece together the "evidence" of the trinity doctrine. The fact that this was added to the Bible, rather than using this as evidence to support the trinity, we will have to use this as evidence against the legitimacy of the Trinity doctrine.

John 1:1–5

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.

“In the beginning was the Word” echoes the opening phrase of the book of Genesis, “In the beginning, God created the heavens and the earth.” John will soon identify this Word as Jesus (John 1:14), but here he locates Jesus’ existence in eternity past with God.

The term “the Word” (Gk. Logos) conveys the notion of divine self-expression or speech and has a rich OT background. God’s Word is effective: God speaks, and things come into being (Gen. 1:3, 9; Ps. 33:6; 107:20; Isa. 55:10–11), and by speech he relates personally to his people (e.g., Gen. 15:1). John also shows how this concept of “the Word” is superior to a Greek philosophical concept of “Word” (logos) as an impersonal principle of Reason that gave order to the universe. And the Word was with God indicates interpersonal relationship “with” God, but then and the Word was God affirms that this Word was also the same God who created the universe “in the beginning.” Here are the building blocks that go into the doctrine of the Trinity: the one true God consists of more than one person, they relate to each other, and they have always existed.

The "Word was God" could also mean that his God and the Son are one in purpose.

John 10:30

“I and the Father are one.”

Jesus’ claim that I and the Father are one (i.e., one entity—the Gk. is neuter; cf. John 5:17–18; John 10:33–38) echoes the Shema, the basic confession of Judaism, whose first word in Deut. 6:4 is shema‘ (Hb. “hear”). Jesus’ words thus amount to a claim to deity. Hence, the Jews pick up stones to put him to death. Jesus’ unity with the Father is later said to constitute the basis on which Jesus’ followers are to be unified (John 17:22). As in 1:1, here again the basic building blocks of the doctrine of the Trinity emerge: “I and the Father” implies more than one person in the Godhead, but “are one” implies that God is one being.

However, “I and the Father are one” could also mean that his God and the Son are one in purpose.

Genesis 1:26

Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

Let us make man in our image. The text does not specify the identity of the “us” mentioned here. Some have suggested that God may be addressing the members of his court, whom the OT elsewhere calls “sons of God” (e.g., Job 1:6) and the NT calls “angels,” but a significant objection is that man is not made in the image of angels, nor is there any indication that angels participated in the creation of human beings. Many Christians and some Jews have taken “us” to be God speaking to himself, since God alone does the making in Gen. 1:27 (cf. Gen. 5:1); this would be the first hint of the Trinity in the Bible (cf. Gen. 1:2).

Note: “Us” isn't usually a word that describes one.

Matthew 28:18–20

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

The imperative (make disciples, that is, call individuals to commit to Jesus as Master and Lord) explains the central focus of the Great Commission, while the Greek participles (translated go, baptizing, and “teaching” [Matt. 28:20]) describe aspects of the process. all nations. Jesus’ ministry in Israel was to be the beginning point of what would later be a proclamation of the gospel to all the peoples of the earth, including not only Jews but also Gentiles. The name (singular, not plural) of the Father, Son, and Holy Spirit is an early indication of the Trinitarian Godhead and an overt proclamation of Jesus’ deity.

This actually works against the Trinity doctrine by stating the Son was given authority by the Father. God and the Son are like minded / same agenda / one will, but the Son has authority when it comes to heaven and earth, at least for now - later he will give that authority back to the Father and will become subject to the Father.

2 Corinthians 13:14

The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

The only Trinitarian benediction in Paul’s letters, stressing that grace, love, and fellowship with one another come from God in Christ through the Spirit. Paul’s final reference to the Spirit recalls that he is writing and praying as a minister of the new covenant (see 2 Cor. 1:22; 2 Cor. 3:3–18; 2 Cor. 4:13–18; 2 Cor. 5:5). you all. A final stress on the unity of the reconciled church, brought about by God himself, the furthering of which was one of the main goals of Paul’s letter (2 Cor. 1:7; 2:5–11; 2 Cor. 5:18–6:2; 2 Cor. 6:11–13; 2 Cor. 7:2–4; 2 Cor. 9:13–14; 2 Cor. 12:19; 2 Cor. 13:5–10).

"And" usually indicates in addition to. Jesus AND God AND the Holy Spirit typically is 3 separate entities. If this were meant as one, AND would be omitted.

Deuteronomy 6:4

“Hear, O Israel: The LORD our God, the LORD is one.” 

Hear, O Israel. This verse is called the Shema from the Hebrew word for “Hear.” The LORD our God, the LORD is one. The Lord alone is Israel’s God, “the only one.” It is a statement of exclusivity, not of the internal unity of God. This point arises from the argument of ch. 4 and the first commandment. While Deuteronomy does not argue theoretically for monotheism, it requires Israel to observe a practical monotheism (Deut. 4:35). This stands in sharp contrast to the polytheistic Canaanites.

This also could also mean that his God and the Son are one in purpose. Keep in mind that the word God and the word Jesus was replaced with the word Lord over 7,000 times in the Bible. That seems sus! Bibles use “Lord” instead of YHWH or Jehovah because of the practice begun by the Jews (the “ineffable name” doctrine) hundreds of years before Christ.

Hebrews 1:1–4

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs. 

Four points of contrast occur between Heb. 1:1 and 2: time of revelation (“long ago” vs. these last days); agent of revelation (“prophets” vs. Son); recipients of revelation (“fathers” vs. us); and, implicitly, the unity of the final revelation in the Son (cf. the “many times and in many ways” in Heb. 1:1, implying, by contrast, that this last revelation came at one time, in one way, in and through God’s Son). Since God has spoken finally and fully in the Son, and since the NT fully reports and interprets this supreme revelation once the NT is written, the canon of Scripture is complete. No new books are needed to explain what God has done through his Son. Now believers await his second coming (Heb. 9:28) and the city to come (Heb. 13:14). Jesus is heir of all things (i.e., what he “inherits” from his Father is all creation) by virtue of his dignity as Son (Heb. 1:4). The preexistence, authority, power, and full deity of the Son are evident in his role in creating the world; cf. John 1:3, 10; Col. 1:16.

One question: Did Jesus sit on his own hand or did he sit at his Father's right hand?

Matthew 3:16–17

And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”

The Spirit of God anoints Jesus as Israel’s King and Messiah and commissions him as God’s righteous “servant” (cf. Isa. 42:1).

The voice from heaven confirms the eternally existing relationship of divine love that the Son and Father share as well as Jesus’ identity as the messianic Son of God (Ps. 2:7). This beloved Son is the triumphant messianic King, yet he is also the humble “servant” into whose hands the Father is well pleased to place the mission to bring salvation to the nations (Isa. 42:1–4).

Did Jesus who is God say to himself that he is pleased with himself? Or was it God the Father saying to his Son that he's pleased with his Son?

John 14:10

Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. 

I am in the Father and the Father is in me. Though there is a complete mutual indwelling of the Father and the Son, the Father and the Son remain distinct persons within the Trinity, as does the Holy Spirit (Matt. 28:19; 2 Cor. 13:14), and the three of them still constitute only one Being in three persons.

However, “I am in the Father and the Father is in me” could also mean that his God and the Son are one in purpose.

2 Corinthians 3:17

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.

Paul may be saying that Christ and the Spirit function together in the Christian’s experience—i.e., that the Lord (Christ) comes to us through the ministry of the Spirit (though they are still two distinct persons). Another view (based on the reference in v. 16 to Ex. 34:34, “Moses went in before the LORD to speak with him”) is that the “Lord” here refers to Yahweh (“the LORD”) in the OT (that is, God in his whole being without specifying Father, Son, or Spirit). In this case, Paul is saying that Yahweh in the OT is not just Father and Son, he is also Spirit. In either case, Paul’s primary point seems to be that the Christian’s experience of the ministry of the Spirit under the new covenant (2 Cor. 3:3–8) is parallel to Moses’ experience of the Lord under the old covenant—i.e., that the Spirit (under the new covenant) sets one free from the veil of hard-heartedness (vv. 12–15). Paul regularly distinguishes Christ from the Holy Spirit in his writings, and that is surely the case even here, since later in this verse he speaks of the Spirit of the Lord.

Bible verses that go against the trinity doctrine

John 3:16

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

First we need to understand what begotten means:

• Something is begotten when it's been generated by procreation — in other words, it's been fathered.
• begotten is the past participle of the verb beget, which means to father or produce as offspring.
• adjective (of offspring) generated by procreation

Hebrews 1:5

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

This tells us that Jesus was begotten by His Father. Did He beget Himself?

Matthew 22:44

The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

Was Jesus to sit at His own right hand?

Matthew 24:36

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

When Jesus told His disciples that no one knows the day or hour of His return but the Father only, did He really know but made up an excuse to not tell them?

John 14:28

Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

Jesus said His Father was greater than He was. Does this mean He was greater than Himself?

John 17:1

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

Jesus prayed to His Father. Was He praying to Himself?

Matthew 27:46

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Jesus cried out, "My God, My God, why have you forsaken Me?" Had He forsaken Himself?

John 20:17

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

Jesus said He would ascend to the Father after His resurrection. Did He ascend to Himself?

1 Corinthians 8:6

“Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.”

What is One plus One? Hint, it's not One

2 Corinthians 13:14

“May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.”

Why would all three be mentioned separately if in fact they were all one?

John 1:14

The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

Last time I had a Son, that son didn't turn out to be me.

Matthew 3:16-17

“As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him.  And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.”

Was Jesus saying he was pleased with himself?

Luke 3:21-22

When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.”

Again, was Jesus saying he was pleased with himself?

1 Peter 1:1-2

“Peter, an apostle of Jesus Christ, To God’s elect, exiles scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood: Grace and peace be yours in abundance.”

Did Jesus choose himself, according to his own foreknowledge of himself (as God the Father), through the work of himself (the Spirit)?

1 Corinthians 15:24-28

Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, 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 he “has put everything under his feet.”  Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ.  When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.

The Son and God are one in purpose, however, the Son has the duty to destroy God's enemies and finally destroy death itself. In the end, the Son will be made subject to God.

2 Corinthians 1:21-22

“Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.”

Ephesians 4:4-6

“There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.”

Colossians 1:15-17

“The Son is the image of the invisible God, the firstborn over all creation.

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.”

If would seem God made all things for his Son, the Son being the firstborn over all creation.

John 16:28

I came forth from the Father and have come into the world; I am leaving the world again and going to the Father.”

John 6:38

For I have come down from heaven, not to do My own will, but the will of Him who sent Me.

John 14:31

but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here.

John 5:19

Therefore Jesus answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.

John 6:44

No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.

Isaac Newton's views of the Trinity

The Trinity is a complex topic and surprisingly Isaac Newton studied deep into it. His views were somewhat contrary to mainstream Protestant and Catholic doctrines taught today.

John Byl, in his article "Newton and the Trinity", paints a clear picture that Newton was non-trinitarian. Newton's published works do not contain clear statements of this nature. In his private notebooks however, some of which were not examined completely until the mid 20th century, Newton committed a significant amount of effort to criticizing the Church's trinitarian doctrines. Byl writes:

In one notebook it is clear that, already in the early 1670's, Newton was absorbed by the doctrine of the Trinity.  On this topic he studied extensively not only the Bible, but also much of the Church Fathers.  Newton traced the doctrine of the trinity back to Athanasius (298- 373); he became convinced that before Athanasius the Church had no trinitarian doctrine.  In the early 4th century Athanasius was opposed by Arius (256-336), who affirmed that God the Father had primacy over Christ.  In 325 the Council of Nicea condemned as heretical the views of Arius. Thus, as viewed by Newton, Athanasius triumphed over Arius in imposing the false doctrine of the trinity on Christianity.  Newton further asserted that, in order to support trinitarianism, the Church deliberately corrupted the Bible by modifying crucial texts. For example, Newton claimed that the well-known words of I John 5:7 (”there are three that bear record in heaven, the father, the Word and the Holy Ghost: and these three are one”) were not in the original, pre-4th century Bible (Newton, it seems, was not a King James only man). Newton writes that “the Fathers…preferred to desert the Scriptures than not to condemn Arius”.  Soon thereafter a universal corruption of Christianity followed the central corruption of doctrine: in the 4th century trinitarianism fouled every element of Christianity. Newton's anti-trinitarianism is evident also in his interpretation of Revelation. According to Newton, the seventh seal began in the year 380, when trinitarianism was officially ratified at the Council of Constantinople.  The great apostasy was not Romanism, but trinitarianism, “the false infernal religion”, to quote Newton's own words.

Economist John Maynard Keynes obtained a significant amount of Newton's unpublished works in 1936 due to his interest in Newton's alchemical (occult) studies. Newton wrote vastly on alchemy, which should be considered a philosophy in it's own right and not merely a proto-science. As a proto-science, it is more akin to a proto-psychology than a proto-chemistry, as is the common opinion (I'm happy to elucidate in chat or in the comments), and Newton was interested in the considerable discussion in the alchemical corpus on God, the human soul, and matter, as Newton, even in his published works, considered his work on physics to be an expression of worship toward the Creator and a revelation of his divine arcitecture. Newton is considered by many biographers to have been a deist, and not necessarily Christian, and so Newton's writings on Christianity should be considered in alchemical or deist context and not primarily in that of Christianity. Indeed, his commentary on Christian doctrine appears to be predominantly critical.

Among the previously unpublished work obtained by Keynes is a list of twelve points stated by Newton on the relation between the Father, Son, and Spirit. Chief differences of Newton's perspective in comparison with both Catholic and Protestant doctrine is that Christ is not human or endowed with a human soul (8), and that the relationship between the persons of the trinity is like that of the saints, that they are distinct beings in agreement with one another (12). In the list, Newton made an entry for a 13th point which he left blank.

1. The word God is nowhere in the scriptures used to signify more than one of the three persons at once.
2. The word God put absolutely without restriction to the Son or Holy Ghost doth always signify the Father from one end of the scriptures to the other.
3. Whenever it is said in the scriptures that there is but one God, it is meant the Father.
4. When, after some heretics had taken Christ for a mere man and others for the supreme God, St John in his Gospel endeavoured to state his nature so that men might have from thence a right apprehension of him and avoid those heresies and to that end calls him the word or logos: we must suppose that he intended that term in the sense that it was taken in the world before he used it when in like manner applied to an intelligent being. For if the Apostles had not used words as they found them how could they expect to have been rightly understood. Now the term logos before St John wrote, was generally used in the sense of the Platonists, when applied to an intelligent being and the Arians understood it in the same sense, and therefore theirs is the true sense of St John.
5. The Son in several places confesseth his dependence on the will of the Father.
6. The Son confesseth the Father greater, then calls him his God etc.
7. The Son acknowledgeth the original prescience of all future things to be in the Father only.
8. There is nowhere mention of a human soul in our Saviour besides the word, by the meditation of which the word should be incarnate. But the word itself was made flesh and took upon him the form of a servant.
9. It was the son of God which He sent into the world and not a human soul that suffered for us. If there had been such a human soul in our Saviour, it would have been a thing of too great consequence to have been wholly omitted by the Apostles.
10. It is a proper epithet of the Father to be called almighty. For by God almighty we always understand the Father. Yet this is not to limit the power of the Son. For he doth whatsoever he seeth the Father do; but to acknowledge that all power is originally in the Father and that the Son hath power in him but what he derives from the Father, for he professes that of himself he can do nothing.
11. The Son in all things submits his will to the will of the Father, which could be unreasonable if he were equal to the Father.
12. The union between him and the Father he interprets to be like that of the saints with one another. That is in agreement of will and counsel.
13. -

Some points, esp. 5, 6, and 11, support the claim that Newton was a subordinationist, and the Roman Catholic Church and many protestant denominations strictly reject that teaching. Newton also names the Arians as having a proper notion of the Logos in point 4, while Arianism is also considered heretical by The Roman Catholic Church and many protestant denominations. Byl summarizes Newton's heretical points:

He explicitly declares only the Father to be supreme; the Son is a separate being, different from the Father both in substance and in nature; Christ is not truly God but is the so-called Word and Wisdom made flesh, divine to be sure, but only so far as divinity is communicated by the Father.

Even so, what Newton actually believed is disputed among those who study his life and writings. While Keynan maintains that he was an Arian and John Byl counts him as a non-trinitarian, James Hanson concludes in a 1996 article in Biblical Astronomer that Newton's positions are not far from the modern mainstream.

Quotes

When the adversaries of Erasmus had got the Trinity into his edition, they threw by their manuscript as an old almanac out of date.
- Isaac Newton

Henceforward the Christian Churches having a form of godliness, but denying the power thereof, came into the hands of the Encratites: and the Heathens, who in the fourth century came over in great numbers to the Christians, embraced more readily this sort of Christianity, as having a greater affinity with their old superstitions, than that of the sincere Christians; who by the lamps of the seven Churches of Asia, and not by the lamps of the Monasteries, had illuminated the Church Catholic during the three first centuries.
- Isaac Newton

Further Reading

• evidenceforchristianity.org: Is it true that 1 John 5:7 was added at a later date? Has the Bible been changed?
• Misquoting Jesus (Bart D. Ehrman).pdf