The living God is not what the new religions claim He is, as if only in the last century or so God had now chosen to reveal Himself "as He truly is" to this or that group or person. God is not some unknowable, impersonal divine essence, such that our own personalities ultimately become an illusion. Nor does "He" or "It" or "She" manifest through our alleged "higher consciousness" so that God and our true self are one. God is not the universe itself nor is the universe His body (pantheism, panentheism). God is not the originator of all religions (syncretism) or an eternally hidden deity who is perpetually unknowable, unapproachable and indescribable (mysticism). God is not unipersonal or monistic.

The Trinity is not a symbol of various religious, metaphysical or psychological concepts, nor is the Trinity tritheistic (three gods) or exist in three different modes or aspects (modalism). The doctrine of the Trinity was never derived from ancient pagan religions.¹ In fact, the only rational explanation of the Trinity is divine revelation.

Among all religions that have ever existed, the Christian concept of God is entirely unique, for in the totality of religious history, there is only one concept of an infinite-personal triune God. While every religion fits one of the preceding (or related) descriptions, no other religion has a Trinity. Divine revelation accounts for our knowledge of the Trinity. Indeed, the biblical concept of the Trinity is at once so unexpected and complex, and yet so practical, that it could never have been invented by men in its biblical formula. For example, only the existence of the biblical Trinity logically explains the unity and diversity in creation. Only it explains both the human personality and the many triune manifestations in nature (man as body, soul, spirit; space as height, width, length; time as past, present, future; matter as energy, motion, phenomena; family as man, woman, offspring; and so on).²

In the following material we will document that the Bible teaches the doctrine of the Trinity and therefore no other concept of God. It is important to note here that the Bible teaches both monotheism and trinitarianism. It teaches a monotheistic view – that there is only one true God, and a trinitarian view – that this one true God exists eternally as three Persons. This "triunity" of God was defended from earliest times as Christian theologians and apologists carefully safeguarded both the unity of God against tritheism and maintained the respective deity of the three Persons of the Godhead. As Gregory of Nyssa stated in his letter to Ablabius, "To say that there are three gods is wicked. Not to bear witness to the deity of the Son and the Spirit is ungodly and absurd. Therefore one God must be confessed by us according to the witness of Scripture, ‘Hear Israel, the Lord your God is one Lord’ (Deut. 6:4), even if the word ‘deity’ extends through the holy trinity."³

The Bible does not teach any form of tritheism or polytheism, as in the Mormon faith, but that there is only one true God from all eternity. As Jesus taught: "Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (John 17:5).

The following scriptures declare there is only one God:

Simultaneously, this one true God has revealed that He is three Persons, or centers of consciousness, within one Godhead. Because the concept cannot be fully comprehended does not mean the doctrine is irrational or cannot be accurately defined. A good definition of the Trinity is provided by noted church historian Philip Schaff:

The biblical doctrine of the Trinity is vital to understand because it concerns who God is, which is essential for having a proper realization of the nature of God as Father, Son and Holy Spirit. To understand the Trinity is to understand God as He has revealed Himself to be. To misunderstand the Trinity is to fail to understand who God is.

This is important because if we are to worship God "in spirit and truth" (John 4:24), as Jesus commanded, we must know and worship the one true God as He really is. To fail to do this is to fail to know and worship God, and this cannot bring Him glory. Thus, those who reject the Trinity by definition deny the nature of God. Without a biblical theological formulation about God, heretical views arise. This in turn can lead to rejection of the one true God and the worship of a false God. And if the Bible is clear on anything, it is clear that faith in a false God cannot save people from their sins. Jesus Himself emphasized the importance of having an accurate knowledge of God when He said, "This is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (John 17:3).

In his Christian Theology, Christian theologian Millard J. Erickson offers six points that must be included in a proper understanding of the doctrine of the Trinity (the following is the authors’ paraphrase of Erickson’s points):

1. There is only one God

2. Each Person in the Godhead is equally deity.

3. The threeness and oneness of God constitute a paradox or an antinomy – merely an apparent contradiction, not a genuine one. This is because God’s threeness and oneness do not exist in the same respect; that is, they are not simultaneously affirming and denying the same thing at the same time and in the same manner. God’s oneness refers to the divine essence; His threeness to the plurality of persons.

4. The Trinity is eternal – there have always been three Persons, each of whom is eternally divine. One or more of the Persons did not come into being at a point in time or at some point in time became divine. There has never been any change in the essential divine nature of the triune God. God is, and God will be what God has always been forever.

5. The function of one member in the Trinity may for a time be subordinate to one or both of the other members, although this does not mean that that member is in any way inferior in essence to the others. Each Person of the Trinity has had, for a period of time, a particular function unique to Himself. In other words, the particular function that is sometimes unique to a given Person in the Trinity is only a temporary role exercised for a given purpose. It does not represent a change in His status or essence. When the second Person of the Trinity incarnated and became Jesus Christ, He did not become less than the Father in essence, although He did become subordinate to the Father functionally. In like manner, the Holy Spirit is now subordinated to the ministry of the Son (John 14-16) and to the will of the Father, but He is not less than they are. Certain examples may illustrate this. A wife may have a subordinate role to a husband, but she is also his equal. Equals in some business enterprise may elect one of their number to serve as head or a chairperson for a period, without any change in rank. During World War II, the highest ranking member of an aircraft, the pilot, would nevertheless carefully subordinate his decisions to the bombardier, a lower ranking officer.

6. Finally, the Trinity is incomprehensible. Even when we are in heaven and fully redeemed, we will still not totally comprehend God, because it is impossible that a finite creature could ever comprehend an infinite being. Thus, "Those aspects of God which we never fully comprehend should be regarded as mysteries that go beyond our reason rather than as paradoxes which conflict with reason."⁵

Prior knowledge of the Trinity, especially in its theological formulation, is not necessary for a person to be saved. But once saved, it is vital for Christians to know the true nature of the God who has so graciously pardoned them. This explains why the Church has always recognized the importance of a proper understanding of God and maintained that those who reject the scriptural view of God, as long as they do so, cannot be saved. Consider Dr. Schaff’s comments about the Athanasian Creed:

As Vladimir Lossky once put it boldly, "Between the Trinity and Hell there lies no other choice."⁷ Only personal bias or ignorance can explain cultic attempts to deny the biblical Trinity. It is significant that even some Unitarians who reject the Trinity still confess it is a biblical teaching based on "its obvious sense, its natural meaning" as found in Scripture. These words of George E. Ellis, a nineteenth-century Unitarian leader, illustrate the biases of anti-trinitarian groups and liberals who refuse to accept the Trinity on personal, not biblical, grounds. Ellis confesses, "Only that kind of ingenious, special, discriminative, and in candor I must add, forced treatment, which it receives from us liberals can make the book teach anything but Orthodoxy."⁸ No less an authority than the great Princeton theologian B. B. Warfield pointed out that the doctrine of the Trinity "is rather everywhere presupposed" in Scripture.⁹ This is, for example, clearly demonstrated in Edward Bickersteth’s fine work, The Trinity.

Perhaps the best devotional text is Edward Bickersteth’s classic, The Trinity (Kregel, 1980, rpt). Notable recent titles include Peter Toon’s Our Triune God (Bridgepoint, 1996) and Millard J. Erickson’s God in Three Persons (Baker, 1995). Dr. Robert A. Morey’s The Trinity: Evidence and Issues (Grandville, MI: World Publ., 1996), is an extensive in-depth analysis of all the biblical, philosophical, and historical issues relating to the doctrine of the Trinity. He deals with epistemology, hermeneutics, heresy, orthodoxy, liberalism, feminism, the Jesus Seminar, Islam, the cults, the occult, early Jewish literature, the Dead Sea Scrolls and the Apostolic Fathers, and he brings to light new information on the history and origins of Arianism and Modalism. The chapter on the deity of Christ, "The Son of God in the New Testament," is over 200 pages with 265-plus footnotes, often with multiple references in each note. And a brief, popular treatment can be found in our booklet Knowing the Truth About the Trinity.