إنّ الشهادات التالية من الهيئاتت القياسية المحترمة تبين أنّ الإدّعاء "بأنّ السيد المسيح هو الله" وبأنّ التوراة تعلّم مبدأ اله مثلث الأقانيم ليست أكثر من تمارين دعائية وليست من الحقيقة والواقع. تظهر البيانات التالية في كتابات الخبراء البارزين في حقل دراسة الأناجيل Trinity***(Oxford Companion to the Bible, ed. Bruce Metzger, OUP, 1993, p. 782).
"Because the Trinity is such an important part of later Christian doctrine, it is striking that the term does not appear in the NT. Likewise the developed concept of three coequal partners in the Godhead found in later creedal formulations cannot be clearly detected within the confines of the canon""لأن الثالوث يمثل جزء هام جدا فى المذهب المسيحي المتأخر، فمن المذهل ان هذا التعبير لا يظهر في العهد الجديد . وعلى نفس النمط .. فأن المفهوم الذى تطور عن ثلاثة شركاء مساوين في الربوبية لا يمكن أن يتكتشف بشكل واضح ضمن حدود الشريعة "
***(Illustrated Bible Dictionary, Intervarsity Press, Tyndale House Publishers, 1980, part 3, p. 1). "The word Trinity is not found in the Bible.... It did not find a place formally in the theology of the church until the fourth century" كلمة الثالوث لا توجد في الإنجيل ... ولم تجد هذه الكلمة مكان رسمى فى تعاليم الكنيسة الدينية حتى القرن الرابع***(New Catholic Encyclopedia, 1967, Vol. XIV, p. 304).
The Trinity "is not directly and immediately the Word of God" التثليث ليست كلمة مباشرة وليست كلمة فورية من الله
***(The Catholic Encyclopedia, 1912, Vol. 15, p. 47). "In Scripture there is yet no single term by which the Three Divine Persons are denoted together. The word ‘Trias’ (of which the Latin ‘Trinitas’ is a translation) is first found in Theophilus of Antioch about 180 AD.... Shortly afterwards it appears in its Latin form of ‘Trinitas’ in Tertullian"
ليس في الكتاب المقدّس حتى الآن ولا تعبير واحد يكون فيه الثلاثة أشخاص الإلهيين المقدسين مدلول عليهم سويا كواحد .الكلمة ' Trias والتى جاءت منها فى اللغة اللاتينية كلمة Trinitas كترجمة) وجدت أولا في Theophilus of Antioch حوالي عام 180 إعلان. . . . بعد ذلك بقليل ظهرت في شكلها اللاتيني ككلمة Trinitas في Tertullian "فهل نسأل .. فكيف كانوا يصفون الاله قيل ذلك التاريخ فكيف كانت ماهية الإله قيل ذلك التاريخ ؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟***(Michael O’Carroll, Trinitas: A Theological Encyclopedia of the Holy Trinity, 1987, p. 208)."Hasty conclusions cannot be drawn from usage, for [Tertullian] does not apply the words [which were later applied to Trinitarianism] to Trinitarian theology"
" تلك الاستنتاجات الرعونية لا يمكن أن تستنبط من الأستخدام لكلمة Tertullian والتى لا ينطبّق عليها الكلمات وطبقت لاحقا على التثليث فى علم لاهوت التثليث Is the Trinity in the Old Testament?
"There is in the Old Testament no indication of distinctions in the Godhead; it is an anachronism to find either the doctrine of the Incarnation or that of the Trinity in its pages" ("God," Encyclopedia of Religion and Ethics, Vol. 6, p. 254).
"Theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity" (The Encyclopedia of Religion, ed. Mircea Eliade, Macmillan Publishing Company, 1987, Vol. 15, p. 54).
"The doctrine of the Trinity is not taught in the Old Testament" (New Catholic Encyclopedia, 1967, Vol. XIV, p. 306).
"Theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity" (Encyclopedia of Religion, Vol. 15, p. 54).
"The New Testament writers...give us no formal or formulated doctrine of the Trinity, no explicit teaching that in one God there are three equal divine persons.... Nowhere do we find any Trinitarian doctrine of three distinct subjects of divine life and activity in the same Godhead" (Fortman, The Triune God, pp. xv, xvi, 16).
"Neither the word Trinity nor the explicit doctrine appears in the New Testament" (The New Encyclopedia Britannica, 1985, Vol. 11, p. 928).
"The New Testament does not contain the developed doctrine of the Trinity" (The New International Dictionary of New Testament Theology, ed. Colin Brown, Zondervan, 1976, Vol. 2, p. 84).
"Jesus Christ never mentioned such a phenomenon, and nowhere in the New Testament does the word Trinity appear. The idea was only adopted by the Church three hundred years after the death of our Lord" (Arthur Weigall, The Paganism in our Christianity, G.P. Putnam and Sons, 1928, p. 198).
"Primitive Christianity did not have an explicit doctrine of the Trinity such as was subsequently elaborated in the creeds" (New International Dictionary of New Testament Theology, Vol. 2, p. 84).
"The formulation ‘One God in three Persons’ was not solidly established, certainly not fully assimilated into Christian life and its profession of faith, prior to the end of the 4th century.... Among the Apostolic Fathers, there had been nothing even remotely approaching such a mentality or perspective" (New Catholic Encyclopedia, 1967, Vol. 14, p. 299).
"Fourth-century Trinitarianism did not reflect accurately early Christian teaching regarding the nature of God; it was, on the contrary a deviation from this teaching" (The Encyclopedia Americana, p. 1956, p. 2941).
Does the Word elohim (God) Imply That There Is More than One Person in the Godhead?
"The fanciful idea that Elohim referred to the Trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what the grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God" (William Smith, A Dictionary of the Bible, ed. Peloubet, MacDonald Pub. Co., 1948, p. 220).
"Elohim must rather be explained as an intensive plural, denoting greatness and majesty" (The American Journal of Semitic Language and Literature, 1905, Vol. XXI, p. 208).
"Early dogmaticians were of the opinion that so essential a doctrine as that of the Trinity could not have been unknown to the men of the Old Testament…No modern theologian...can longer maintain such a view. Only an inaccurate exegesis which overlooks the more immediate grounds of interpretation can see references to the Trinity in the plural form of the divine name Elohim, the use of the plural in Genesis 1:26 or such liturgical phrases as three members of the Aaronic blessing of Numbers 6:24-26 and the Trisagion of Isaiah 6:3" (The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. 12, p. 18).
"The plural form of the name of God, elohim, in the Hebrew Scriptures has often been adduced as proof of the plurality of persons in the Godhead…Such use of Scripture will not be likely to advance the interests of truth, or be profitable for doctrine…The plural of elohim may just as well designate a multiplicity of divine potentialities in the deity as three personal distinctions, or it may be explained as the plural of majesty and excellency. Such forms of expression are susceptible of too many explanations to be used as valid proof texts of the Trinity" (Milton Terry, Biblical Hermeneutics, p. 587). Is the Holy Spirit a Third Person? It is completely misleading to read into the Bible a third Person.
"Although this spirit is often described in personal terms, it seems quite clear that the sacred writers [of the Hebrew Scriptures] never conceived or presented this spirit as a distinct person" (Edmund Fortman, The Triune God, p. 9).
"Nowhere in the Old Testament do we find any clear indication of a Third Person" (The Catholic Encyclopedia, 1912, Vol. 15, p. 49).
"The Old Testament clearly does not envisage God’s spirit as a person…God’s spirit is simply God’s power. If it is sometimes represented as being distinct from God, it is because the breath of Yahweh acts exteriorly…The majority of New Testament texts reveal God’s spirit as something, not someone; this is especially seen in the parallelism between the spirit and the power of God" (New Catholic Encyclopedia, 1967, Vol. 14, pp. 574, 575).
"The third Person was asserted at a Council of Alexandria in 362...and finally by the Council of Constantinople of 381" (A Catholic Dictionary, p. 812).
كرشنا عند الهنود الوثنيين هو ابن الله والأقنوم الثاني من ثالوث مقدس .. بل هذا هو المؤرخ الشهير ديورانت يقول في قصة الحضارة في " قيصر و المسيح " المجلد 11 صفحة 275: إن المسيحية لم تقض على الوثنية بل تبنتها. ذلك أن العقل اليوناني المحتضر عاد إلى الحياة في صورة جديدة في لاهوت الكنيسة و طقوسها.. ثم يقول: فجاءت من مصر آراء الثالوث المقدس و منها جاءت عبادة أم الطفل .. و من فيريجيا جاءت عبادة الأم العظمى .. و من سوريا أخذت عقيدة بعث "اوتيس" و من بلاد الفرس جاءت عقيدة رجوع المسيح و حكمه الأرض الف عام و قصارى القول أن المسيحية كانت آخر شئ عظيم ابتدعه العالم الوثني القديم"
Is Jesus God? Jesus never said "I am God." He always claimed to the Messiah.
"Jesus is not God but God’s representative, and, as such, so completely and totally acts on God’s behalf that he stands in God’s stead before the world…The gospel [of John] clearly states that God and Jesus are not to be understood as identical persons, as in 14:28, ‘the Father is greater than I’" (Jacob Jervell, Jesus in the Gospel of John, 1984, p. 21).
"Apparently Paul did not call Jesus God" (Sydney Cave, D.D., Doctrine of the Person of Christ, p. 48).
"Paul habitually differentiates Christ from God" (C.J. Cadoux, A Pilgrim’s Further Progress, pp. 40, 42).
"Paul never equates Jesus with God" (W.R. Matthews, The Problem of Christ in the 20th Century, Maurice Lectures, 1949, p. 22).
"Paul never gives to Christ the name or description of ‘God’" (Dictionary of the Apostolic Church, Vol. 1, p. 194).
"When the New Testament writers speak of Jesus Christ, they do not speak of Him nor do they think of Him as God" (J.M. Creed, The Divinity of Jesus Christ, pp. 122-123).
"The ancients made a wrong use of [John 10:30, "I and the Father are one"] to prove that Christ is...of the same essence with the Father. For Christ does not argue about the unity of substance, but about the agreement that he has with the Father" (John Calvin, Commentary on John).
