1992 ENCYCLOPEDIA ON MORMONISM ~ "GODHEAD"

“Latter﷓day Saints believe in God the Father; his Son, Jesus Christ; and the Holy Ghost (A of F 1). These three Gods form the Godhead, which holds the keys of power over the universe. Each member of the Godhead is an independent personage, separate and distinct from the other two, the three being in perfect unity and harmony with each other (AF, chap. 2).

“This knowledge concerning the Godhead derives primarily from the Bible and the revelations of the Prophet Joseph Smith (see Smith, Joseph: Teachings of Joseph Smith). For example, the three members of the Godhead were separately manifested at the baptism of Jesus (Matt. 3:16﷓17) and at the stoning of Stephen (Acts 7:55﷓56). Joseph Smith commented, "Peter and Stephen testify that they saw the Son of Man standing on the right hand of God. Any person that had seen the heavens opened knows that there are three personages in the heavens who hold the keys of power, and one presides over all" (TPJS, p. 312).

“On June 16, 1844, in his last Sunday sermon before his martyrdom, Joseph Smith declared that "in all congregations" he had taught "the plurality of Gods" for fifteen years: "I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods" (TPJS, p. 370). The two earliest surviving accounts of Joseph's first vision do not give details on the Godhead, but that he consistently taught that the Father and the Son were separate personages is clearly documentable in most periods of his life (e.g., D&C 76:23 [1832]; 137:3 [1836]; his First Vision, JS﷓H 1:17 [recorded 1838]; D&C 130:22 [1843]). While the fifth lecture on faith (1834) does not identify the Holy Ghost as a "personage," it affirms that "the Father, Son, and Holy Spirit constitute the Godhead" (cf. Millet, pp. 223﷓34).

“Although the three members of the Godhead are distinct personages, their Godhead is "one" in that all three are united in their thoughts, actions, and purpose, with each having a fulness of knowledge, truth, and power. Each is a God. This does not imply a mystical union of substance or personality. Joseph Smith taught: Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God anyhow—three in one, and one in three! It is a curious organization anyhow. "Father, I pray not for the world, but I pray for those that thou hast given me…that they may be one as we are."…I want to read the text to you myself—"I am agreed with the Father and the Father is agreed with me, and we are agreed as one." The Greek shows that it should be agreed. "Father, I pray for them which thou hast given me out of the world,…that they all may be agreed," and all come to dwell in unity [TPJS, p. 372; cf. John 17:9﷓11, 20﷓21; also cf. WJS, p. 380].

“The unity prayed for in John 17 provides a model for the LDS understanding of the unity of the Godhead—one that is achieved among distinct individuals by unity of purpose, through faith, and by divine will and action. Joseph Smith taught that the Godhead was united by an "everlasting covenant [that] was made between [these] three personages before the organization of this earth" relevant to their administration to its inhabitants (TPJS, p. 190). The prime purpose of the Godhead and of all those united with them is "to bring to pass the immortality and eternal life of man" (Moses 1:39; Hinckley, p. 49﷓51).

“Each member of the Godhead fulfills particular functions in relation to each of the others and to mankind. God the Father presides over the Godhead. He is the Father of all human spirits and of the physical body of Jesus Christ. The human body was formed in his image.

“Jesus Christ, the Firstborn son of God the Father in the spirit and the Only Begotten son in the flesh, is the creative agent of the Godhead and the redeeming mediator between the Father and mankind. By him God created all things, and through him God revealed the laws of salvation. In him shall all be made alive, and through his Atonement all mankind may be reconciled with the Father.

“The Holy Ghost is a personage of spirit who bears witness to truth. The Father and the Holy Ghost bear witness of the Son, and the Son and the Holy Ghost bear witness of the Father (3 Ne. 11:32; cf. John 8:18). Through the Holy Ghost, revelations of the Father and of the Son are given.

“The LDS doctrine of the Godhead differs from the various concepts of the Trinity. Several postbiblical trinitarian doctrines emerged in Christianity. This "dogmatic development took place gradually, against the background of the emanationist philosophy of Stoicism and Neoplatonism (including the mystical theology of the latter), and within the context of strict Jewish monotheism" (ER 15:54).

Trinitarian doctrines sought to elevate God's oneness or unity, ultimately in some cases describing Jesus as homoousious (of the same substance) with the Father in order to preclude any claim that Jesus was not fully divine. LDS understanding, formulated by latter﷓day revelation through Joseph Smith, rejects the idea that Jesus or any other personage loses individuality by attaining Godhood or by standing in divine and eternal relationships with other exalted beings. [See also Christology; Deification.]

Bibliography
Hinckley, Gordon B. "The Father, Son, and Holy Ghost." Ensign 16 (Nov. 1986):49﷓51.
Millet, Robert L. "The Supreme Power over All Things: The Doctrine of the Godhead in the Lectures on Faith." In The Lectures on Faith in Historical Perspective, ed. L. Dahl and C. Tate, pp. 221﷓40. Provo, Utah, 1990.
Author Paul E. Dahl

“The major creeds, in large measure, deal with the Godhead; they describe the members of that holy trinity as being three﷓in﷓one, incomprehensible, unknowable, uncreated, incorporeal, and without body, parts, or passions. Names of the members of the Godhead are applied to vague forces or essences that have little resemblance to the true Beings whom men are commanded to worship.” [Bruce R. McConkie, Mormon Doctrine, 171].

“In that early period of the Christian Era when pagan philosophies were being mingled with the doctrines of the gospel to form the apostate Christianity, attempts were made to harmonize these theories of men with the gospel concept of Christ being the Word of God. It was out of these attempts, and the consequent squabbling over the rank of the so﷓called Logos in the Trinity, that the early councils drafted the creeds which have since been the basis for the false sectarian notions about Deity.” [Bruce R. McConkie, Mormon Doctrine, 449].

Forward

The primary Law the Jews focused on in Jesus day were the Ten Commandments. First and foremost in the decalogue was,

"Thou shalt have no other gods before me."

Deut 6:4-6 - - "Hear, O Israel: The LORD our God is one LORD: . And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart"

Both testaments evidence Jesus was a proper monotheist yet at the same time He received worship as God. It will be the purpose of this research to demonstrate the compelling evidence from both testaments. Jesus himself used the Greek words "mono" and "theo" not only to describe His belief, but in teaching others to follow His leadership.

The Trinity is a "Mystery."

Colossians	1 Timothy
Col 2:2-3 My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.	1 Tim 3:16 "Beyond all quest-ion, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up into glory."

The word "mystery" comes from 3466 "musterion" which Dr. Unger says the Greek New Testament uses to "reference to some operation or plan of God hitherto unrevealed. It does not carry the idea of a secret to be withheld, but of one to be published." Unger's Bible Dictionary, p. 769 While Paul wanted the Colossians to have some understanding about the mystery of the way the Father and the Son are both God, he used the word mystery in that passage because no where in Scripture will we find a single passage teaching everything about this reality. Yet, as our study will reveal the Bible is filled with compelling evidence for the Triune God in "mysterious forms."

Jehovah's Witnesses say they reject the Trinity. They say "If the Trinity were true, it should be clearly and consistently presented in the Bible." Should You Bellieve in the Trinity, Watch Tower Bible & Tract Society, 1989, p. 5 In contrast to the passages defining the Trinity as a mystery the Watch Tower writes, "God's interests are not served by making him confusing and mysterious." Should You Bellieve in the Trinity, Watch Tower Bible & Tract Society, 1989, p. 31

Monotheism was seen in the Old Testament Law. Later prophets down to Malachi were in agreement.

When Malachi used the word "one" he used "echad" meaning a unified one, but when the rabbis translated Isaiah 44:24 into Greek, they used the word "monos" to describe the LORD. Jesus later used this same word to describe God in the NT. Monos and echad together teach a unity or even plurality of persons, while monos restricts deity to one God.

The New Testament from Matthew to John teaches there is only One God [monotheism].

New Testament Monotheism

All of these verses have something in common. They use the word "only" which comes from the Greek word 3441 monos meaning one and only. All of these verses connect "monos" with Theos offering compelling evidence for believing in only One God. Later we will see the Greek word "heis" used to describe a different oneness that includes unity and we see it connected with the unique Persons of the Trinity. This is compelling evidence because the Bible limits deity with "monos," but allows three Persons within deity through the use of "heis."

More New Testament Monotheism

When Paul is teaching or defending the gospel against cult leaders, he uses "monos" to describe God and Jesus Christ as being the "only" God. This is compelling evidence for the Trinity. Finally, John in the last book of the New Testament used "monos" to define God as monotheistic. "Who will not fear, O Lord, and glorify Thy name? For Thou alone art holy; for all the nations will come and worship before Thee, for Thy righteous acts have been revealed." Rev 15:4

EVIDENCE NO. 4

Scripture plainly limits Deity to One, ["monotheism"], yet "all" three Persons of the Trinity are called God. This is compelling evidence for the reality of the Trinity.

EVIDENCE NO. 5

Jesus Himself "taught" about the mystery of the "unity" of the Persons in the Trinity.

EVIDENCE NO. 6

Paul taught the "unity" of the Persons of the Godhead by using the word "fulness" in his letter to the Colossians. First he said that God was fully indwelling Christ, and then he added the word "Godhead" which is evidence for the Trinity.

The word "fulness" in both passages comes from 4138 pleroma, which comes from plero 4137 meaning to fill abundantly. In both passages it is modified by the Greek adjective "pan" 3956 which is a common prefix in English in hundreds of combinations [ex. panacea is a cure "all"] to define the maximum amount of wholeness. With pleroma [pan pleroma] they define the wholeness or completeness of God residing eternally in Christ.

Dr. Peter O'Brien said the verb here is in the aorist infinitive adding that "All the attributes and activities of God - his spirit, word, wisdom, and glory - are perfectly displayed in Christ." WBC 44:53 Dr. Marvin Vincent said, "The fulness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fulness of God as deity." WSNT 3:473 In Col 2:9, Paul adds the fact that the fulness of the Godhead resides in Christ. Dr. Vincent says, "the fulness of the Godhead eternally dwells in Christ." WSNT 3:487 Dr. Wuest says, "in the Son there dwells all the fulness of absolute Godhead; they were no mere rays of divine glory." WSGNT 1:203 Of Col 2:9, Dr. Obrien says, "the essence of God, undivided and it its whole fullness, dwells in Christ." WBC 44:111

EVIDENCE NO. 7

The "Trinity" was revealed dramatically at three important times in Jesus' ministry.

EVIDENCE NO. 8

Jesus, while presenting Himself as a Monotheist, to His monotheist disciples; received worship allowing them to call Him God.

EVIDENCE NO. 9

Jesus, as a Monotheist [Mt 4:10], "commanded" His monotheistic disciples to worship Him as God, and they obeyed.

EVIDENCE NO. 10

While Jesus' disciples were devout Jewish monotheists [His earthly ministry was restricted to the Jews Mt 10:5-7; Rom 15:8], yet they openly recognized Him as being God incarnate.

The greatest of Jesus' disciples was Paul who called Him both God and Savior in this passage "...to shepherd the church of God which He purchased with His own blood." Acts 20:28 The author of Hebrews said "But of the Son He says, ‘Thy throne, O God, is forever and ever." Heb 1:8

EVIDENCE NO. 11

There are passages mentioning only one God, which also mention the unity of "distinct" Persons in the Trinity.

EVIDENCE No. 12

Jesus, as a proper Jewish monotheist [who alone was able to be obedient to the whole law including passages commanding monotheism] commanded his followers to worship Him as God.

EVIDENCE No. 13

Isaiah said we only have One Savior and identified His name as Yahweh [the personal proper name of God], but Jesus declared that He alone is our Savior.

Our Isaiah passage clearly limits Deity to one while adding there is also no other creator besides Yahweh. Hundreds of years later, Jesus presents compelling evidence for the unity of Persons in the Godhead by stating clearly that His was the only name by which salvation is found.

EVIDENCE NO. 14

Jesus identified Himself as "Mediator" between the One God and man. Yet as Mediator He is also is called God.

EVIDENCE NO. 15

All three Persons are mentioned individually in the same passage.

EVIDENCE NO. 16

Though Isaiah revealed the "voice" of the One true God condemning all polytheism, there is evidence for the Trinity in the language of the "Shema." Deu 6:4

RABBI ZOHAR A.D. 70
One ancient Jewish rabbinical commentary called the "Zohar" that was written around A.D. 70 agrees with the way Christian scholars interpret the Shema. His translated commentary describes the meaning of the passage as "three substantive Beings which are One." There was also agreement from Rabbi Menachem of Recanati in his Commentary on the Pentateuch.

EVIDENCE NO. 17

Isaiah, in an important Messianic prophecy, links the God of the Bible with a child, a son, and the name "Everlasting Father." Yet Isaiah is the best source for passages declaring there is only One God, and that there never will be more than one God. This is compelling evidence for the Trinity.

EVIDENCE NO. 18

John and Paul identified Jesus as being "Creator God," but Nehemiah said Yahweh performed the work alone, and Moses said the Holy Spirit had a role. Gen 1:2 This is evidence for the Trinity.

RABBI BECHAI
One ancient Rabbinical Hebrew scholar commented on Genesis 1:1 "In the beginning God created the heaven and the earth" by interpreting Elohim in a way that sounded identical to the language of the Trinity. Rabbi Bechai

EVIDENCE NO. 19

Moses recorded "dialogue" between the Persons of the Trinity using plural pronouns "us" and "our" in the account of the creation of man. Genesis 1:26

The early church held a council in 351 A.D. at Sirmium to formally agree that God was not just speaking to Himself, but to the other members of the Trinity. Part of the language of that agreement reads, "if any one say that the Father did not speak the words, ‘Let us make man' to His Son, but that He spoke them Himself, let him be anathema."

EVIDENCE NO. 20

Both Paul and Luke [Acts 17:29] referred to the "unity" of Persons within the Trinity using the word "Godhead."

EVIDENCE NO. 21

These passages contain "evidences" from both testaments demonstrating that each Person in the Trinity has characteristics normally associated with Personality [mental activity, will, and an emotional life]. These together afford additional evidences supportive to a belief in the One God in three Persons in the Trinity.

Definition of person: "These persons are not three separate and independent Beings; rather, the thought of personal identity marks an ‘indefinable distinction' in the Godhead - ‘indefinable' because it is not fully defined by God." Syst. Theo. 6:9

ALL THREE PERSONS HAVE A MIND

ALL THREE PERSONS HAVE A WILL

ALL THREE PERSONS HAVE AN EMOTIONAL LIFE

Greek and Hebrew scholars studying from Genesis to Revelation say Christians are compelled to acknowledge each person of the Trinity or Godhead uniquely while being obedient to the compelling commandment against tritheism and polytheism. Ency Brit 22:479-480

EVIDENCE NO. 22

Hebrew scholars agree that the Old Testament names of God give evidence for the Trinity.

THE JESUS ~ YAHWEH [JEHOVAH] LINKS

Encyclopedia Britannica: "Jehovah" / Yahweh

Jehovah an "Old Error:" The Encyclopaedia Britannica elsewhere said, "The pronunciation ‘Jehovah' is an error resulting among Christians from combining the consonants YHWH (JHUH) with the vowels of ‘adhonay, ‘Lord,' which the Jews in reading the Scriptures substituted for the sacred name, commonly called the tetragrammaton. It is first found in manuscripts of Martini's Pugio Fidei (1278 A.D.), belonging to the 14th century; and Galatinus (1518 A.D.)." Ency. Brit. 12:995 Britannica says the oldest Greek versions replaced YHWH with kurios or Lord." ibid. Josephus and Philo confirm this. Rabbinical schools and tradition kept it alive even though it was not used in liturgy. Early Christian scholars "easily learnt the true pronunciation." Ency. Brit. 12:995 Britannica lists several including Clement of Alexandria, Origen, Epiphanius, Theodoret, Diodorus Siculus, Macrobius, and Jerome. ibid. Samaritan and Ethiopian versions of the Old Testament retained the pronunciation.

Multiple Name Titles

Dr. John E. Hartley, Professor at Azusa Pacific said, "There is often a building of divine titles." TWOT 2:750 Dr. Payne said when Jesus wanted to teach his eternality in John 8:58 that he quoted Exodus 3:14 linking both himself and the name Yahweh as being unchangeable and eternal. TWOT 2:211-212 The name title that best describes the Trinity is Yahweh Elohim.

Yahweh - Elohim (Stongs No. 430) Dr. J. Schneider says, "the words el [god 410], eloah [god 433], elohim [god 430], are from related roots, are generic designations of God. Dr. F.F. Bruce says, "the plural of el is elohim." NBD, p. 429 Dr. Jack Scott says "The plural ending is usually described as a plural of majesty and not intended as a true plural when used of God. This is seen in the fact that the noun elohim is consistently used with singular verb forms and with adjectives and pronouns in the singular." TWOT 1:44

Dr. J. Schneider says, in the Septuagint "the Hebrew words el, eloah, and elohim are as a rule rendered by theos, God." DNTT 2:70 Dr. Schneider said, "The name Yahweh or Yah, which is mostly translated by kyrios, is replaced by theos only about 330 times." ibid. Dr. F. F. Bruce, Rylands Professor at Manchester said these names are grouped together, "in Deut. 5:9 we read, ‘I the LORD (Yahweh) your God (elohim) am a jealous God (el)." New Bible Dictionary, Tyndale, 1986, p. 429 Dr. Bruce gives an example to demonstrate the difference between the proper noun Yahweh and the common noun elohim, "Jacob deceives his father with the words, ‘Because Yahweh your God (Elohim) granted me success.' Yahweh is the name by which his father worships the supreme God (Elohim)." NBD, p. 430 Dr. Jack Scott, professor at Reformed Theological Seminary says, elohim "represents chiefly the plurality of persons in the Trinity of the godhead." TWOT 1:41 Dr. Scott says while el name forms are very common in Semitic languages, "the form elohim occurs only in the Hebrew and in no other Semitic language, not even in Biblical Aramaic." TWOT 1:44

This name is an early revelation of the Triune God. "There are passages where God, his Word and his Spirit are brought together, as, for example, in the narrative of the creation where Elohim is seen to create by means of his Word and Spirit. Gen 1:2-3 It is thought that Gen 1:26 is a striking case of plural and singular interchanged, suggesting plurality in unity." NBD p. 1221 Dr. Merril Unger says the Trinity is taught in "the plural form of Elohim." Unger Bible Dictionary, p. 1118

EVIDENCE NO. 23

Some Jewish Rabbis, familiar with these evidences have made "trinitarian" statements in rabbinical commentaries. This is compelling evidence for the Trinity.

In the prologue to the Zohar is this statement, "combine the name Elohim ‘God' with the name Yahweh ‘Lord' in the consciousness that they form an indivisible unity." Zohar, vol. 1, Soncito Press, 51.

EVIDENCE NO. 24

The language of the Great Commission contains evidence for the trinity as all three names are linked with the word "name" in the singular.

This passage has evidence for both the reality of One God, and the "unity" of the Trinity through the presence of three Persons. The word "name" comes from 3686 "onoma" in the Greek which Dr. Friberg says is singular in this passage.

"Direction is given in the Great Commission that baptism should be administered in the name, not names - the one name of the Father, and of the Son, and of the Holy Spirit. The phrase, ‘the name,' is a strong declaration of the divine unity which subsists as Father, Son and Holy Spirit." Syst. Theo. 1:303-304

If Matthew had meant to refer to the three Persons as separate and distinct "gods," he would have used the plural word for "names," as he did in Matthew 10:2 naming the apostles using, "onamata" instead of "onoma." Yet, that the three Persons are evident, Dr. Beckwith of Trinity University wrote, "In the Greek, tou ("the") is used for each title, and each is separated by kai ("and"). This helps support the view that in this text three distinct individual persons are being spoken of, ‘in the name of the (tou) Father and the (kai tou) Son, and the (kai tou) Holy Spirit'."

EVIDENCE NO. 25

The early church fathers used "language" of the Trinity hundreds of years before the Trinity was formalized through the Nicene Creed.

Clement of Rome, 170 A.D.	Ignatius, 110 - 117 A.D.
First Epistle to the Corinthians,"Have we not all the same God, and the same Christ? Is not the same Spirit of grace shed upon us all? Have we not all the same calling in Christ?" Clement First Corinthians 1:46 Early Christian Writings, Penguin Classics, p. 42	Epistle to the Ephesians, "... an intimacy that was less of this world than of the Spirit - how much more fortunate must I count you, who are as inseperably one with him as the Church is with Jesus Christ, and Jesus Christ with the Father; so constit-uting one single harmonious unity throughout." Ignatius, Ephesians, 1:5, Early Christian Writings, Penguin Classics, p. 62; Ency Brit 12:73-74

The Didache, written by church leaders in the late first century included the language of Matt 28:19 baptismal formula saying "in the name of the Father, and of the Son, and of the Holy Ghost." Early Christian Writings, Penguin Classics, 1987, p. 194

Polycarp, in his epistle to the Philippians in 155 A.D. mentions the Trinity in similar language in verse 5. He mentions the distinctness of the Father and Son in verse 12. Early Christian Writings, Penguin Classics, p. 121

EVIDENCE NO. 26

Isaiah, and John recorded descriptions of visions of God's throne. Jesus said, He was the One in glory that they saw. Paul said Isaiah spoke through the Holy Spirit placing all three Persons of the Trinity within Isaiah 6.

The visions of the heavenly throne and the trifold repetition of "holy, holy, holy" that they both "referred to the Divine three, in the one essence." Systematic Theology, 1:300-301 Adding to the evidence is the fact that it was the "seraphim" who were speaking. Normally it was the "cherubim" who worship. The "seraphim" protect the holiness of God. In context, the Isaiah 6 chapter is associated with the death of King Uzziah who died in outcast as a leper for violating the holiness of God. 2 Chron 26:21 This vision Isaiah had was reaffirming or defending God's holiness after Uzziah's death.

A further evidence: the Lord "speaks" to Isaiah using both singular and plural pronouns in verse eight. "Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for us?" And I said, "Here am I. Send me!" Isa 6:8 This rarer plural pronoun associated with God comes from a Hebrew pronomial suffix that Keil-Delitzch says is plural. Commentary on the Old Testament, 7:198

EVIDENCE NO. 27

At the birth of Christ, the Holy Spirit is said to have generated the Son, but in such a manner that the Son exclusively refers to the First Person of the Trinity as the Father. This is compelling evidence for the Trinity.

EVIDENCE NO. 28

In the "new birth" regeneration is said to be the work of the Holy Spirit, but saved ones from that time call the First Person of the Trinity Father. This is evidence for the Trinity.

EVIDENCE NO. 29

All three Persons were present in Christ's work of yielding to His sacrificial death on the cross in a way that shows evidence for that each is a distinct Person. These passages can only be explained by the Trinity.

EVIDENCE NO. 30

All three Persons of the Trinity are present indwelling in the hearts of every believer.

EVIDENCE NO. 31

All three Persons of the Trinity are involved in the eternal security of every believer who receives eternal life.

EVIDENCE NO. 32

Even the names and titles for the Persons of the Trinity are evidence that each does not stand alone in a Moslem or Unitarian sense.

EVIDENCE NO. 33

The way the Biblical words for "one" are used is evidence for the reality of the Trinity. The Greek word "heis" [1520] and Hebrew "echad" [259] mean a "united" one. The Greek word "monos," [3441] and its Hebrew counterpart "badad" [909] define an onlyness. A study of these words, when they are used to describe God, reveals a "unity" of God yet in three Persons.

In the Greek New Testament "heis" is used to describe God much the same as echad in the Old Testament.

KJV

NIV

1 Cor 8:5-6 "For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." (KJV) Note: in this passage debunking polytheism, Paul does not use mono theos but heis theos because he is mentioning Christ also both unique Personal beings within the Trinity.

1 Cor 8:5-6 "For even if there are so-called gods, whether in heaven or on earth (as indeed there are many "gods" and many "lords"), 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."

The word "one" in v. 6 comes from 1520 heis which W.E. Vine says means both "one in contrast to many," and one in "union and concord." When Mark quoted the Shema he used "heis" to translate "echad." Mk 12:29 In comment on the Corinthian passage Dr. Bartels says "heis" defines the "the true unity and uniqueness and hence reality of the one God." DNTT 2:722 Dr. Wolf sites this passage as an example when he says "The New Testament is strictly monotheistic while at the same time teaching diversity within the unity." TWOT 1:30

Dr. Bartels says The Greek word "monos" was most often selected by translators of the Hebrew Bible by rabbis in 250 B.C. in place of various forms of the Hebrew word "badad" 909 which means to be solitary or alone. "Monos is fequently used for God's uniqueness. Hence it is often used in statements about the exclusiveness of the one God, Ex 22:20; Deu 6:13" DNTT 2:723-724 Dr. Bartels says monos "means only in the sense of exclusively." ibid. He says it becomes "theologically significant when it is used in the confession of the one and only true God." ibid.

Dr. Louis Goldberg, professor of Theology and Jewish Studies at Moody said about "badad" and its root "the word is used of the Lord's incomparability and uniqueness in his exclusive claim to deity, Deu 4:35, 32:12, Job 9:8, Isa 44:24, Neh 9:6." TWOT 1:90-91

Mono and theos are linked teaching monotheism in the New Testament in, Mt 4:10, Lk 4:8, 5:21, Jn 5:44, 17:3, Rom 16:27, 1 Tim 1:17, Jude 1:4, 25.

Mormons In Denial

Joseph Smith said, "If Jesus Christ was the Son of God, and John discovered that God the Father of Jesus Christ had a Father, you may suppose that he had a Father also." Doctrines of Salvation, Vol. 1, p. 11 Joseph Fielding Smith who was the tenth President and Prophet wrote, "Joseph Smith taught a plurality of gods, and that man by obeying the commandments of God and keeping the whole law will eventually reach the power and exaltation by which he also will become god." Doctrines of Salvation, Vol. 1, p. 98

Reality Check

Joseph Fielding Smith taught, "All revelation since the fall has come through Jesus Christ, who is the Jehovah [Yahweh] of the Old Testament." Doctrines of Salvation

This is true. This helps us to understand the Triune God because Hebrew and Greek scholars say Jesus Christ is linked to Yahweh in the Old Testament text. Hundreds of times Elohim is linked to Yahweh as: Yahweh - Elohim which is translated: "LORD God." We see it this way in the Shema. Deu 6:4 God told Isaiah, "I am Yahweh your Elohim the Holy One of Israel your Savior." Isa 43:3 Sometimes Yahweh is linked with the Holy Spirit as Yahweh Ruwach. Isa 61:1; 1 Sam 16:14; Isa 11:2

Modern LDS Remarks on the Trinity

"Strangely, it is the one creed which its defending apologists feel called upon to praise for its clarity, lucidity, and plainness. Their official statement describes it as "a short, clear exposition of the doctrines of the Trinity and the Incarnation, with a passing reference to several other dogmas." Bruce R. McConkie, Mormon Doctrine, p.57

"The major creeds, in large measure, deal with the Godhead; they describe the members of that holy trinity as being three-in-one, incomprehensible, unknowable, uncreated, incorporeal, and without body, parts, or passions. Names of the members of the Godhead are applied to vague forces or essences that have little resemblance to the true Beings whom men are commanded to worship." Bruce R. McConkie, Mormon Doctrine, p.171

"In that early period of the Christian Era when pagan philosophies were being mingled with the doctrines of the gospel to form the apostate Christianity, attempts were made to harmonize these theories of men with the gospel concept of Christ being the Word of God. It was out of these attempts, and the consequent squabbling over the rank of the so-called Logos in the Trinity, that the early councils drafted the creeds which have since been the basis for the false sectarian notions about Deity." Bruce R. McConkie, Mormon Doctrine, p.449

JEHOVAH'S WITNESSES IN DENIAL

Pagan Roots: to back up their claim of a pagan origin to the Trinity they include a photograph of an Egyptian pagan "Triad" on page 2 that they site as being the "Triad of Amon-Ra, Ramses II, and Mut."

Answer: The Egyptians were polytheists believing in many "triads" of gods. E.A. Wallis Budge who authored several books on the Egyptians devoted an entire chapter on the "Triad" of Ptah, Sekhet, and I-Eem-Hetep" beginning on p. 500-525 in volume 1 of his book The Gods of the Egyptians. The Egyptians had a word "Neteru" to name their entire pantheon of "gods" which is so large as to be un-numbered. ibid., vol. 1 p. 4 Hundreds are named by Budge in volume 2, p. 291-344 We would note that pagan sources are not an acceptable resource for Christians.

Under the heading "Testimony of the Hebrew Scriptures," on page 6 they simply say "An examination of the Hebrew Scriptures themselves will bear out ... there is no clear teaching of a Trinity in the first 39 books of the Bible that make up the true canon of the inspired Hebrew Scriptures." This section is made up of four paragraphs none without ellipses.

Answer: the Bible refers to the Trinity in terms of a mystery which by definition will not be clearly taught.

Under the heading "Testimony of the Greek Scriptures" they say, "Theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity." ibid., p. 6 Again they treat the entire Greek New Testament in eight brief paragraphs filled with ellipses. Their closing sentence in this section says "Thus, neither the 39 books of the Hebrew Scriptures nor the canon of 27 inspired books of the Christian Greek Scriptures provide any clear teaching of the Trinity." ibid. p. 6

Answer: the word "explicit" means according to Webster "Not implied only, but distinctly stated: plain in language; open to the understanding; clear; not obscure or ambiguous." Webster's Columbia Concise Dictionary, p. 267 Of course the Bible speaks of the Trinity as a mystery which Webster says is "something hidden from human knowledge and fitted to inspire a sense of awe; something incomrehensible through being above human intelligence." ibid., p. 478

The bulk of the Watch Tower work on the Trinity is devoted to historical issues and of building a straw dog of pagan trinities and then of refuting them. Beginning on page 12 they have the title "What Does the Bible Say About God and Jesus?" Then, isolated from context, they quote passages showing the separate persons of the Father and Son. They point to the humanity of Christ as evidence that He was not God. Then beginning on page 16 under the title "Is God Always Superior to Jesus?" they reveal the fact that they deny completely the Deity of Jesus Christ. On page 20, under the title "The Holy Spirit - God's Active Force" they deny the personhood, and Deity of the Holy Spirit. On page 23 under the title "What About Trinity ‘Proof Texts'?" they then begin quoting from the Catholic Encyclopedia which they then devote 7 pages to refute. Finally on page 30 under the title "Worship God on His Terms" they deny any worship of Jesus Christ.

On the final page of "Should You Believe in the Trinity," they say "God's interests are not served by making him confusing and mysterious. Instead, the more that people become confused about God and his purposes, the better it suits God's Adversary, Satan, the Devil, the ‘god of this world.' It is he who promotes such false doctrines to ‘blind the minds of unbelievers.'" ibid. p. 31 Answer: it was God Himself who declared through His Holy Word that it was a mystery the way He was in the Son and the Son was in Him and the way Jesus was fully man and yet fully God at the same time. God said his ways are past finding out, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" Rom 11:33 The Old Testament agrees,

"Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" Job 11:7

THE SPIRIT EMANATING FROM JEHOVAH GOD? Another resource the Watchtower uses is their booklet they pass out in basic Bible studies titled Reasoning from the Scriptures. Their article titled Spirit contains some useful evidence for the way they think about the Holy Spirit. They believe the Spirit “it is not a person but it is a powerful force that God causes to emanate from himself to accomplish his holy will.” [Anonymous, Reasoning From the Scriptures, Brooklyn, NY, Watchtower Bible and Tract Society of Pennsylvania, 1989].

This denial is in and of itself an evidence that God is complex enough that his spirit dwells in him and at his will emanates outward. It is not a huge stretch to get someone who believes in that complexity of God to believe that if we examine some of the verses on the Holy Spirit the evidence for the unity of God is not so far away. Many times in the Bible we see the Holy Spirit being associated with love. God’s love and a supernatural love from God to man that is now communicated between humans. This is an evidence for anything emanating from the person of God must include his love [Rom. 5:5, 15:30, 2 Cor. 6:6, 2 Cor. 13:14, Gal. 5:22, Phil. 2:1-2, Col. 1:8].

"ONENESS" PENTECOSTALS IN DENIAL

God manifested Himself as Father in creation, in the Son in redemption, and as the Holy Ghost in regeneration." In their summary to this chapter titled "The One True God," the author wrote, "In substance, God is Spirit; in manifestation He appeared as the Word, a voice, a burning bush, a pillar of fire, a pillar of cloud, an angel, in a body in the likeness of sinful flesh, Rom 8:3 and in the dispensation of grace as the Holy Ghost to lead and guide us into all truth. Jn 16:13 In the near future He will return in His glorified body, as King of kings and Lord of Lords." [Adult Student Handbook, Fundamental Doctrines, Pentecostal Publishing House, Hazelwood, MO 1982, 12-14].

Dr. Beckwith said in, "the "Jesus Only" sect (a.k.a "Oneness Pente-costalism,"), the Father, the Son, and the Holy Spirit are not distinct persons who share the same nature and being, but rather, they are the same person. Each title - "Father," "Son," and "Holy Spirit" - represents a different mode by which God, a single person, manifests Himself, just as "uncle," "husband," and "brother" each represents a different mode by which Frank Beckwith (FB), a single human person, manifests himself. This is why the ancient heresy which Oneness embraces is called "modalism." In their Adult Student Handbook, the United Pentecostals say, "Jesus was not in a triune Godhead."

Adult Student Handbook, Fundamental Doctrines, Pentecostal Publishing House, Hazelwood, MO 1982, p. 14 They write, "In the flesh Jesus was the Son, but in the Spirit He was the Father."ibid. These confusing teachings blur the distinctions between the Biblical reality revealed from Genesis to Revelation on the Persons of the Trinity linking Oneness Pentecostals with Modalism. Dr. Beckwith says, "The Trinitarian does not have the burden of proof. Consider the following: (1) Jesus of Nazareth is called the one and only mediator between God and man. I Tim 2:5; Heb 8:6; 9:15; 12:24 (2) 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 lighting on him. And a voice from heaven said, This is my Son, whom I love; with him I am well pleased." Matt. 3:16-17 Dr. Beckwith concludes by saying, "The Son has the property of "being the Son loved by the Father," but not the property of "being the Father who loves the Son."

ISLAM IN DENIAL

Islam also has five basic pillars of the faith which they practice daily. The first is all that is necessary to become a Muslim is to confess the shahadah: “there is no God but Allah, and Muhammad is his messenger.” Second is “one must pray the salat, usually five times a day.” Third “one must keep an annual fast sawn through the ninth lunar month of Ramadan.” Fourth “one gives alms sakat to the needy, one fortieth of one’s income.” Fifth, “every able bodied Muslim must make one pilgrimage during life to Mecca.” [Ibid., 368-369].

Some radical groups have a sixth pillar called jihad or holy war against infidels which includes all who do not affirm the other five pillars. The first pillar includes a very simple monotheistic statement that does not allow for a complex God with three persons.

Surah 5, verse 73 “Certainly they disbelieve who say: Surely Allah is the third person of the three; and there is no god but the one God, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve.” [M. H. Shakir, The Qur’an, Elmhurst, NY, Tahrike Tarsile Qur’an, Inc].

The Koran says, "Say not, There are three gods; forbear this; it will be better for you. God is but one God. . . They are certainly infidels who say, God is the third of three; for there is no god besides one God. ..And when God shall say unto Jesus at the last day, O Jesus son of Mary, hast thou said unto men, Take me and my mother for two gods besides God? He shall answer, Praise unto thee! It is not for me to say that which I ought not." Syst. Theo. 1:287

The Nicene Creed

Note: the church made the determination not to fellowship with people outside of this creed from about 325 A.D.

Passages revealing there is only one God.
Isa 44:8; 45:5-6, 14, 18; 46:9; Mal 2:10

God's contest against "other gods."
Isa 45:21-22;

Passages commanding Monotheism.
Ex 34:14-16; Deu 8:19; 11:28; Jer 25:6; 1 Jn 5:21; Deu 6:4, 14-15; Jer 10:10-12; Mk 12:28-34;

Passages describing "communications" between the Persons of the Trinity.
Gen 1:26; 3:22; Isa 6:8; Jn 10:15; Mt 11:27; Rom 8:27; 1 Cor 2:10;

Messiah identified as the "Servant of Yahweh," who is also presented as being distinct from the Holy Spirit.
Isa 42:1 cf. v. 5 where He is identified as creator God. See Mt 12:18 where Jesus Himself quotes this Isaiah passage to identify Himself.

Messiah identified as Lord God distinct from the Holy Spirit and as Redeemer God.
Isa 48:16-17

Messiah identified as distinct from Yahweh and the Holy Spirit.
Isa 61:1-3; cf. Lk 4:18 where Jesus Himself quotes this passage.

Messiah identified as being distinct from Yahweh.
Ps 2:2, 6; Ps 22:1, 15;

All three Persons of the Trinity are called Yahweh, Elohim or Adonai.
Son as El Isa 9:6; Son as Yahweh Ps 68:18; Isa 6:1-3; 45:21 Holy Spirit is called Yahweh Isa 11:2; Judg 15:14; Spirit called Elohim Exo 31:3

Yahweh as being linked as Savior God and Redeemer.
Isa 63:7-10

Passages where all three Persons of the Trinity are revealed in unique manifestations.
Mt 3:16-17, Lk 3:22, Jn 1:32-33; Jesus' baptism; Lk 1:35 Jesus' birth;

Passages where all three Persons are revealed as being unique persons.
Acts 2:33; 10:36-38; Rom 1:3-4; 8:9-11; 1 Cor 12:3-6; 2 Cor 1:21-22; 2 Cor 13:14; 2 Thess 2:13-14; Titus 3:4-6; Heb 9:14; 1 Pet 1:2; 3:18; Eph 4:4-6;

Passages where the Father and Son are revealed in the same passage as being unique persons.
1 Cor 8:6; Gal 4:4; Col 2:2; 2 Thess 2:16; 1 Cor 8:6; 1 Tim 3:5; Eph 1:3;

Passages where the unity of the Father and the Son are revealed.
Isa 9:6; Jn 1:1-2, 18; 10:30; 14:9, 20-23; 17:21; 1 Tim 3:16; Col 1:19, 2:9

Passages where Jesus teaches about diverse roles or works of each member of the Trinity.
Mt 12:28; Jn 14:16-17, 26; Jn 16:13-15; Acts 1:4-5

Passages where the Holy Spirit and the Father are revealed as unique persons.
Rom 8:26-27; 1 Cor 2:10-11; 6:19-20; 2 Cor 5:5; Gal 4:6;

Passages where the Holy Spirit and the Son are revealed as unique persons.
Acts 1:2; 1 Jn 5:6

Passages where the Holy Spirit and the Son are revealed in unity.
2 Cor 3:17

Passages where emotions are being shared between the Persons of the Trinity.
Jn 3:35; 5:20; 15:9; 17:23, 26; Mt 3:17; 17:5;

Jesus identifying all three Persons linked with singular "name."
Mt 28:19

Holy Spirit as God linked with Yahweh being called "Yahweh Ruwach."
Isa 11:2-3

The Holy Spirit is sent by the Father.
Jn 14:26

The Holy Spirit is sent by both Jesus and the Father.
Jn 15:26

The Holy Spirit is sent by Christ.
Jn 14:16-17; Jn 16:7

The Greek words "mono" and "theos" are linked together teaching "monotheism."
Mt 4:10, Lk 4:8, 5:21, Jn 5:44, 17:3, Rom 16:27, 1 Tim 1:17, Jude 1:4, 25

Passages where the "pleroma" "fulness" of the Godhead is linked to Christ.
Col 1:19, 2:9