A response to the GotQuestions article on the Trinity.

I briefly explained the historical development of the Trinity doctrine to my daughter. I began with the church fathers of the first three centuries, through the tumultuous events of the fourth century, with a brief overview of the history there-after. (A series of articles on this website explains the historical development of the Trinity doctrine. For an overview, see – Justinian.)

She then, apparently, did some reading, and sent me a reference to the GotQuestions article – What does the Bible teach about the Trinity? In the current article, I respond to that article.

The three Persons differ.

Gotquestions points out that the Father, the Son and the Holy Spirit differ. It states, for example:

  • The Son is begotten from the Father,
  • The Holy Ghost proceeds from both the Father,
  • But the Father is not begotten and does not proceed from another.

Many other examples of differences between them may be mentioned, such as:

The Son “is seated at the right hand of God” (Col 3:1; cf. Acts 7:56).

Jesus said, “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done” (Luke 22:42). This means that they have different wills.

The three Persons are one Being.

In spite of such differences, the Trinity Doctrine claims that they are one and the same Being. The oneness of the members of the Trinity is a complex concept. Gotquestions describes the Trinity as follows:

The Father is God,
the Son is God, and
the Holy Spirit is God—
but there is only one God.

This is similar to the Athanasian Creed, which declares:

We are compelled … to acknowledge
every Person by himself to be God …
(but we are) forbidden by the catholic religion; to say,
There are three Gods.

It is not only the “catholic religion” that forbids us to say that there are three Gods: A foundational teaching of the Bible is that God is one!

Each Person is the entire God.

The Trinity doctrine does not teach that the Father, the Son, and the Holy Spirit are three parts of God. It teaches that “every person by himself to be God.” In other words, whatever we can say about the Father, is also true about the Son, and vice versa. To quote the Athanasian Creed:

Such as the Father is;
such is the Son; and
such is the Holy Ghost.

The Father is Almighty;
the Son Almighty; and
the Holy Ghost Almighty. And yet
they are not three Almighties; but one Almighty.

More than one Almighty Being is logically impossible. Therefore, according to the Athanasian Creed, they are only “one Almighty.” Thus, we can represent the Trinity with the equation:

God  =  Father  =  Son  =  Holy Spirit

The Trinity Doctrine Contradicts itself.

Therefore, the Trinity concept contradicts itself when it says that the Father, the Son, and the Holy Spirit are three distinct and different Persons with different origins and roles, but one and the same Almighty Being. Claims that the Father and the Son differ but also are the same make a mockery of logic. Two things cannot be the same and not the same at the same time.

Over the centuries, many people have argued that the Trinity doctrine contradicts itself, and for that reason, cannot accurately reflect Bible revelation, for truth does not contradict itself. For example, listen to Trinities podcasts 2 and 3 for arguments for and against the logical consistency of the Trinity doctrine.

According to the Athanasian Creed, we are “forbidden … to say, There are three Gods,” but just saying that does not undo the logical contradiction of the doctrine.

Resolving the contradiction

Over the centuries, there were many attempts at resolving the contradiction:

Modalism emphasizes one-ness.

Some ancient church fathers attempted to resolve the contradiction by accepting that the Father, Son, and Holy Spirit are One Being, but by rejecting that they are three distinct Persons. They regarded Father, Son, and Holy Spirit as three names for the same Being, and as different “modes” or “manifestations” of God. This is known as Modalism but was rejected by the church.

Three-self Trinitarians

Other Trinitarians emphasize the three-ness of the Father, Son and Holy Spirit and describe them as three Person with different wills, but so much united in love and purpose that they act as One. But, if you have three wills, then you have three Gods, which is also not acceptable.

The Trinity is a Mystery.

A third approach is to claim that the Trinity is a mystery. Gotquestions follows this approach. It writes:

The most difficult thing about the Christian concept of the Trinity is that there is no way to perfectly and completely understand it. The Trinity is a concept that is impossible for any human being to fully understand, let alone explain. God is infinitely greater than we are; therefore, we should not expect to be able to fully understand Him.

Though we can understand some facts about the relationship of the different Persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean the Trinity is not true or that it is not based on the teachings of the Bible.

Confusing the Trinity and the Trinity Doctrine

However, Gotquestions here confuses two things, namely:

  • The Trinity, consisting of the Father, Son and Holy Spirit, and
  • The Trinity Doctrine, which is one attempt at explaining the Trinity.

The Trinity we are not be able to understand but since the Trinity doctrine was developed by humans as an explanation of the Trinity, must be logically consistent. To explain this a bit further:

We cannot understand God.

Since God exists without cause, no other being is able to understand Him fully. The LORD Himself declared:

“As the heavens are higher than the earth,
So are My ways higher than your ways
And My thoughts than your thoughts” (Isa 55:8-9).

We will never be fully able to understand him, even in eternity. We, with all our scientists, are like a lone wanderer building a small fire at night in the desert. In the light of the fire, we can see our immediate surroundings, but we can see nothing of the expanse of the earth. Similarly, we have a little understanding of God but we understand nothing of his infinite greatness.

We are able to understand God.

God reveals Himself to His creatures to the limit of their created capacities. Perhaps the four living creatures around God’s throne (Rev 4:6) are able to understand more about God than any other of God’s created beings.

The point is that we are fully able to understand Him to the extent that He has revealed Himself to us. For example, we know that He is infinite, omniscient (all-knowing) and omnipresent (everywhere). He exists without cause; beyond time, space and matter. All else exist because He exists. God has many sons but only one begotten Son (e.g., John 3:18); the only other Being to have live in Himself (John 5:26).

We do not understand how these things are possible but we do understand that these things are true.

The Trinity Doctrine is a humanly devised theory.

Nevertheless, the little we do know of God is logically consistent: There are no contradictions in what God has been revealed about Him. It is, therefore, not valid to claim that it is impossible to understand the Trinity Doctrine because it is impossible to understand God. Rather, the Trinity doctrine is impossible to understand because it distorts the Bible message.

Remember, the Trinity doctrine is nowhere explicitly taught in the Bible:

Nowhere does the Bible say that the Father, the Son, and the Holy Spirit are one Being.

The word Trinity does not appear in the Bible and there is no other word or name or concept in the Bible that refers to the Three as one Being.

A cornerstone of the Nicene Creed is the statement that the Father and Son have the same substance (homoousios). That is nowhere stated in the Bible.

And where is it revealed that the Son has both a human and divine nature?

Bible presents an extremely high view of Christ. For example:

  • God made the world “through” Him (Heb 1:2).
  • He upholds the universe by the word of God’s power (Heb 1:3).
  • He is “the first and the last” (Rev 1:17).
  • “In Him all the fullness of Deity dwells in bodily form” (Col 2:9).

The Trinity doctrine is how the church over the centuries attempted to make sense of the relationship between God and this high view of Christ. The Trinity doctrine, therefore, is a humanly devised theory. Gotquestions claims that the Trinity concept is based on the Bible, but we must test the Trinity doctrine against the Bible.

The Trinity doctrine is not consistent with the Bible.

In my view, the Trinity doctrine contradicts itself; not because the Bible contradicts itself in its explanations of God, but because the Trinity doctrine is inconsistent with the Bible.

This website focuses only on one aspect of the Trinity doctrine, namely the claim that Jesus is God. This website shows that the Bible teaches that Jesus is not only distinct from the Father; He is also distinct from God, which means that He is not God. And while the Trinity doctrine claims that the Father and the Son are exactly equal in all respects. this website shows that Jesus is subordinate to the Father.

Christ’s Dual Nature

A further contradictory element of the Trinity theory is that Jesus is both FULLY GOD AND FULLY MAN. In this teaching, He has both a human and a divine nature. That makes Him two persons, comparable to the view that God is three Persons.

This was the primary focus of the Chalcedonian Creed of 451.  This creed attempted to respond to the question:

If Jesus is “very God of very God,” why did He not know the day and hour of His return? Why does only the Father know that (Matt 24:36)?

And why does the New Testament so consistently present Him as
subordinate to God, the Father? For example, why did He say, “The Father is greater than I?”

The Chalcedonian Creed explains the subordination statements in the New Testament by saying that Jesus was speaking from His human nature. Opponents of this theory point out that that then means that Jesus was not telling the truth when He said that He does not know, for in His divine nature He actually knew.

Even worse perhaps, if Jesus had both a divine and a human nature, then He did not really die, for only the human nature part of Him died while His divine nature continued to exist. Then, unfortunately, we are not saved, for we are saved by His death (e.g., I Thess 5:9-10; 1 Peter 3:18).

Religious Persecution

The Athanasian Creed starts and ends with the following words:

This is the catholic faith;
which except a man believe truly and firmly,
he cannot be saved.

Which faith unless every one do keep whole and undefiled,
without doubt,
he shall perish everlastingly.

This is a ridiculous claim:

Firstly, people are not saved by believing a doctrine. They are saved by God’s grace through faith in Him. They are saved when they love and support God’s suffering people (Matt 25:34-40). For a discussion of how people are saved, see – Works of the Law.

Secondly, this creed made a very technical and contradictory statement of believe a test of true faith.

And the view that people cannot be saved if they do not believe the Trinity doctrine, combined with the intolerant character of the church of the Middle Ages, resulted in much persecution. The Roman Empire was not known for religious tolerance, and after the emperor became the de facto head of the church, early in the fourth century, the church slowly adopted the character of its Roman bosses. For example, immediately after the Council of Nicaea of AD 325, a number of dissenting bishops were exiled. Emperor Constantine also destroyed all of Arius’ books and threatened to kill all people who kept copies of his books. Over the many years since that time, many Christians were persecuted for not accepting the prevailing theory of the nature of God. For example:

Michael Servetus

Christianity.com has an article on Michael Servetus, who was burned for heresy in the town where Calvin was the pastor. Michael was quite an astute scientist. He studied mathematics, geography, astrology, and medicine. Gaining fame as a physician, he came close to discovering the pulmonary circulation of the blood. In 1531, Servetus published a work called the Errors of the Trinity. Both Protestants and Catholics found the work blasphemous, and the emperor banned the book.

Michael continued to criticize Calvin and stated that, to believe in the Trinity, is to believe in the spirit of the dragon. Calvin wrote to a friend that if Servetus ever fell into his hands, he would not allow him to get away alive. Roman Catholic authorities arrested Michael for heresy. He escaped, however, and fled toward Naples by way of Geneva where Calvin was a pastor. He entered a church where Calvin was preaching, was recognized, and arrested on charges of blasphemy and heresy.  Calvin insisted with the rest that Servetus must die, but urged that in mercy, Servetus be executed by the sword, not by burning.  Servetus was nevertheless burned to death on October 27, 1553.

Think about the enormity of the contrast between Christ, who was willing to offer up His life for people who deserve to die, and what the church became, as reflected by the fact that it not only killed people, but killed them in the most brutal manner, including by burning them to death.

“An hour is coming for everyone who kills you
to think that he is offering service to God” (John 16:2).

The pure woman of Revelation 12 (Rev 12:1) has morphed into an adulterous harlot (Rev 17:2):

“In her was found the blood of prophets and of saints and of all who have been slain on the earth” (Rev 18:24).

For a discussion, see – Babylon the great, the mother of harlot.

The Christianity.com article attempts to exonerate Calvin for his involvement, but his role in Servetus’s cruel death should really bother Calvinists, for Calvin did that after writing one of the most influential systems of theology the Christian faith had ever seen. What does that say of the spirit of his work?

The spirit of the Antichrist

If the Trinity doctrine was the view of some in the church or even of most, it would have been a tragedy, but add to this the persecuting spirit which entered the church in the fourth century, after it became the official church of the Roman Empire, and the violent eradication of opposing views, then you have “the spirit of the antichrist:”

“Every spirit that does not confess Jesus is not from God;
this is the spirit of the antichrist” (1 John 4:3).

Outside the church, other religions teach that “Jesus is not from God.” But, inside the church, Satan sets a different snare, for, by teaching that Jesus is God, the Trinity doctrine takes the deception to the other extreme. By teaching that Jesus is God, the Trinity doctrine effectively also teaching that “Jesus is not from God.”

The Mark of the Beast

Over the centuries, the Trinity doctrine has become the main doctrine of the church. Believers who do not accept the Trinity doctrine are often classified with non-Christians. It really is a battle about who God is. Jesus is “the image of the invisible God” (Col 1:15). To Him “every knee will bow,” but always “to the glory of God the Father” (Phil 2:10-11). To worship Him independently of God is idol worship; the worship of “the image of God” (2 Cor 4:4). (For a discussion, see the article – Worship.)

Is it possible that the Trinity doctrine is the Mark of the Beast?

This website identifies the beast of Revelation as the church of the Middle Ages. The mark of the beast, therefore, must be something for which the church of the Middle Ages was particularly known for. Was the Trinity doctrine not the main doctrine of the church?

Furthermore, the beast receives “his power and his throne and great authority” from the dragon (Rev 13:2), which has been identified as the Roman Empire. The series of articles on the origin of the Trinity doctrine shows that the church inherited this theory from the Roman Empire: This theory was forced onto the church by the Roman Emperors.

From Revelation 13, it is clear that the end-time conflict will be a war about worship. Notice how often the word “worship” appears in this context (Rev 13:4, 8, 12, 15, 14:6), and the Trinity doctrine is a theory about who we worship.

Particularly important, in the end-time, the main message of God’s people will be to worship the Creator (Rev 14:6), who Revelation identifies as God, the Father (Rev 4:11).


This series responds to the GotQuestions article – What does the Bible teach about the Trinity?

The Trinity concept may be summarised as that the Father is God, the Son is God, and the Holy Spirit is God—but there is only one God.

Gotquestions argues that is not possible to understand the Christian concept of the Trinity for it is impossible to understand God. However, that argument confuses God with the concept of the Trinity. The Trinity concept is A HUMANLY DEVISED THEORY about the nature of God, and must be tested against the Bible.

This article agrees that we are unable to understand God, but claims that the Trinity doctrine contradicts itself because it claims that the Father, the Son, and the Holy Spirit are THREE DISTINCT AND DIFFERENT PERSONS with different origins, different wills, and different roles, but that each of them is the entirety of THE SAME ONE TRUE GOD; not three parts of the God-Being. If the Trinity concept contradicts itself, then it cannot accurately reflect what the Bible teaches, for TRUTH DOES NOT CONTRADICT ITSELF.

Some church fathers solved this contradiction by accepting that they are One Being, but by rejecting that they are three distinct persons. These church fathers believed that Father, Son, and Holy Spirit are three names for the same Being. This is known as modalism or Sabellianism, but was rejected by the church majority.

Some New Testament passages explicitly present Jesus as inferior to the Father in knowledge and authority; not only when He was on this earth, but still today and in all eternity (e.g. 1 Cor 15:28). The Trinity theory responds to these passages by teaching that Jesus is both FULLY GOD AND FULLY MAN, and only inferior to the Father in His human nature.  Opponents of this theory point out that that then means that JESUS DID NOT TELL THE TRUTH when He said that He does not know, for in His divine nature He actually knew.  It would also mean that JESUS NEVER REALLY DIED, while His death is a critical salvation concept.

The Trinity doctrine is a very technical and ambiguous theory, but still, over the centuries, the church made it a test of the true faith and it persecuted Christians, such as Michael Servetus during the reformation, for not adhering to it.

The Trinity doctrine tries to explain things that are not revealed in the Bible. Combining that with persecution is the spirit of the beast.

Gotquestions argues that we cannot understand this because we cannot understand God, but the next articles in this series will show that the Trinity concept is inonsistent with the Bible. The next article in this series discusses Hebrews 1:8, which Gotquestions uses as evidence that Jesus is God.

Christology of the Long Lines Creed reflects the general view of the first centuries.

The fourth-century saw a huge controversy over the nature of Christ. Arius and his followers proposed Him to be a created being. Others believed that He was eternally begotten. After Nicaea in 325, a flurry of councils and creeds followed, all trying to explain who Jesus is. The Fourth Century website lists 17 councils, from the Nicene Creed of 325 to the Constantinople creed of the year 381. Some of these creeds concluded that the Son is equal to the Father. Others, particularly the councils in the eastern part of the empire (Antioch), made Him subordinate to the Father. None of the creeds presents the Son as a created being, as Arius initially proposed.

Christianity in the Fourth Century

The Creed of the Long Lines, also called the Macrostichs, is one of those creeds. In response to the Nicene creed of 325, the Greek-speaking bishops at Antioch formulated the creed in the year 344. Their leading scholar was Eusebius of Caesarea; the famous church historian and philosophical grandchild of Origen (185/6–254).

The three main Christian centers in the Fourth Century

In the next year, the bishops in Antioch presented their creed to the Latin speaking bishops in the western part of the empire.  Avoiding, as far as possible, controversial, non-biblical language, the eastern bishops hoped that their creed would be acceptable all around, even to partisans of the 325 creed at Nicaea. This creed is informative as far as the school of thought at Antioch goes.

The Long Lines Creed is discussed here because it contains some very important and valid concepts and also reflects the views generally held in the church before the fourth century. The creed proposes that the Son had a beginning and that He is subordinate to the Father, but still manages to conclude that He was begotten, rather than created, and always existed.

The Long Lines Creed can be found at Fourth Century. Dr. Tuggy discusses it in podcast 172.

One God the Father Almighty

The creed begins as follows:

We believe in one God the Father Almighty,
the Creator and Maker of all things,
from whom all fatherhood in heaven and on earth is named.

This is similar to the standard opening of all creeds, including the Nicene and later creeds. A similar formulation is found in the earliest known baptismal creeds of the second century. It a remnant from the past (the centuries before the fourth) when the church generally still believed the Father to be the “the one and only God” (John 5:44). The Trinity theory, in which the monotheistic God of the Bible consists of three equal Persons, was only developed in the fourth century. But even after the Church generally accepted the Trinity doctrine, this opening phrase was retained due to its strong traditional status.

Our Lord Jesus Christ

The creed continues:

And in His Only-begotten Son our Lord Jesus Christ,
who before all ages was begotten from the Father,
God from God, Light from Light,
by whom all things were made,
in heaven and on the earth

The phrases in bold are discussed below, using the explanations in the latter part of the creed.

Before all ages

Firstly, the Son was begotten “before all ages:

Later, in the anathemas, the creed reads:

Those who say, …
that there was a time or age when He was not,
the Catholic and Holy Church regards as aliens. …
Yet we must not consider the Son to be co-unbegun
we acknowledge that the Father who alone is Unbegun
and that the Son hath been generated before ages.

The Father “generated” the Son because He was “begotten from the Father.

The creed states that the Father had no beginning (is “unbegun”). But the Son had a beginning (is not “co-unbegun”).

Arius may have claimed that the Son was created at a specific point in time, and consequently that there was a time when He did not exist (“was not“). This creed rejects that notion, saying that “the Son hath been generated before ages.” In other words, the Son had a beginning, but that beginning was before time.  Therefore, there never was “a time or age when He was not,”

The creed later adds that “through Him, both times and ages came to be.”  The Bible teaches that the Father created “all things” through the Son.  In Eastern thinking “all things” include time, and God created time through the Son.


To add a personal perspective: Concerning time, the Son is like the universe, for the universe had a beginning but always existed, because time was created when the universe came into being (in my view) and because there is no such thing as time before time began.  There never was a time when the universe did not exist.

The creed avoids the well-known phrase “eternal generation” with respect to the Son, but the thought is clearly present.

The Nicene Creed was designed to refute the Arian view.  The Long Lines Creed objects to the Nicene creed, but its claim that there never was a time when the Son did not exist, shows that it also objects to Arianism.

In summary, the Son had a beginning but always existed, because God created time through Him.

Begotten from the Father

Secondly, the Son was “begotten from the Father:

From God

The creed denounces “those who say, that the Son was from nothing, or from other subsistence and not from God.”  The word “from” appears three times in this sentence.  Perhaps the Arians claimed that God created Jesus “from nothing, or from other subsistence.”  In contrast, the eastern bishops claim that Jesus is “from God,” which is another way of saying that He was “begotten from the Father.


Concerning the Father, the creed asserts:

The divine Word teaches that the Ingenerate and Unbegun, the Father of Christ, is One.
We acknowledge that the Father who alone is … Ingenerate, hath generated inconceivably and incomprehensibly to all

In other words, the Father was not brought into being by any other being (is “ingenerate”).  He, therefore, exists without cause.  He exists by Himself.  Concerning the Son the creed declares as follows:

We must not consider the Son to be … co-ingenerate with the Father … the Son hath been generated before ages, and in no wise to be ingenerate Himself like the Father, but to have the Father who generated Him as His beginning; for ‘the Head of Christ is God.

Therefore, in contrast to the Father, the Son has been generated, namely by the Father, when He was “begotten from the Father:

Not created

Later the creed says:

We do not understand Him (the Son) to have been originated like the creatures or works which through Him came to be, for it is irreligious … to compare the Creator with handiworks created by Him … For divine Scripture teaches us really and truly that the Only-begotten Son was uniquely generated.

The Son is here called “the Creator,” but notice the word “through.”  The opening phrase of the creed identifies the Father as “the Creator and Maker of all things.”  The Bible says that God created all things through the Son (John 1; Hebrews 1; Colossians 1).  The Father is the Force and Cause of creation.  The Son is the Means or Hand through which God created.

The Son Himself was not created, but was “uniquely generated.”  This means that the creed makes a distinction between created and generated, similar to people who create things but beget children.


The Nicene Creed uses the term ousios (substance or essence), claiming that Jesus is “of one substance with the Father,” and therefore that the Son is equal to the Father.  Although the Long Lines Creed says that He is “from God,” and “begotten,” it avoids the term ousios.  It does not use that term even once, probably because the Bible never says that the Father and Son have the same substance.  Since the Long Lines Creed presents the Son as subordinate to the Father, it does not use the ousios argument.

In summary, the Son was not created, but was begotten by the Father.

God From God

Thirdly, the Son is “God from God:

His Only-begotten Son our Lord Jesus Christ, who before all ages was begotten from the Father, God from God

True God

The Nicene Creed describes the Son as “true God (the Son) from true God (the Father),” but the Long Lines Creed omits the word “true” in both instances.  It refers to Jesus only as “God from God.”  This is consistent with John 17:3, which declares the Father to be the only true God.

Only the Father is God

The creed defends itself as follows against an accusation of polytheism:

In confessing three realities and three Persons, of the Father and the Son and the Holy Ghost according to the Scriptures, (we do not) therefore make Gods three; since we acknowledge the Self-complete and Ingenerate and Unbegun and Invisible God to be one only, the God and Father of the Only-begotten, who alone has being from Himself, and alone gives this to all others generously.

In other words, we must not talk of three Gods because only the Father exists by Himself, without beginning or cause, and gives existence to all other things.  There cannot be two Ultimate Beings, for an Ultimate Being is the Cause of all else.

The Son is subordinate.

The quote above refers to “Gods three.”  The following similar statement in the creed interestingly refers to “two Gods” and to a Triad:

Believing then in the All-perfect Triad, the Most Holy, that is, in the Father, and the Son, and the Holy Ghost, and calling the Father God, and the Son God, yet we confess in them, not two Gods, but one dignity of Godhead, and one exact harmony of dominion, the Father alone being Head over the whole universe wholly, and over the Son Himself, and the Son subordinated to the Father; but, excepting Him, ruling over all things after Him which through Himself have come to be, and granting the grace of the Holy Ghost unsparingly to the saints at the Father’s will. 

The Father alone, therefore, is “Head over the whole universe wholly.”  The Son is “subordinated to the Father.”  Only one monarchy or reign exists.  The Son rules over all things, but He is subordinate to the Father.  Partisans of the Trinity theory would argue that Jesus is functionally subordinate to the Father, but not ontologically (by nature of being).  However, this creed does not make that distinction.

God of the Old Testament

The ancients used the Greek word theos (god) for all gods.  Even exalted people are called gods; even in the Bible.  See the Meanings of the Word THEOS.  The Long Lines Creed explains as follows why it identifies the Son as theos:

In saying that the Father of our Lord Jesus Christ is one only God, the only Ingenerate, do we (not) therefore deny that Christ also is God before ages … for He it is, to whom the Father said, ‘Let Us make man in Our image, after Our likeness’ (Gen 1:26), who also was seen in His own Person by the patriarchs, gave the law, spoke by the prophets, and at last, became man …

The creed, therefore, refers to the Son as God because “He was in the beginning with God.  All things came into being through Him” (John 2-3).  Furthermore, the creed argues, whenever God appeared in the Old Testament, it was the Son who was seen.  For that reason, it is proper to refer to the Son as God, but we must not confuse Him with the Uncaused Cause, who is the Father alone.


In this context the translation “Triad” (see above) is appropriate.  A translation of “Trinity” would have been anachronistic, for this creed does not present God as three divine Persons of one divine Being.  Rather, it thinks of the Father, Son, and Holy Spirit as a hierarchical group of “three realities and three Persons,” where only the Father is the ingenerated Source of all else, who also generated the Son.

Origen, the philosophical father of the bishops in Antioch, once said that he does not hesitate to talk of God in different senses. He said that just like man and his wife are one in flesh, and Christ in His followers are one in spirit, so the Father and Son are one in God.  Both are God, but not in the same sense, for only the Father is the uncaused Cause of all else.

This explains how we should understand the statement “God from God.”  The easterners probably would have preferred to say “God from true God,” but they attempted to stay as close as possible to the wording of the Nicene Creed, which declared the Son to be of the same substance (homo-ousios) as the Father.  The Nicene Creeds used that term to present the Son as equal to the Father.  The Long Lines Creed, on the other hand, like many of the other creeds of that era, presents the Son as subordinate to the Father.

The famous statement (“Let Us make man in Our image, after Our likeness”) is quoted from Genesis 1:26.  Some dispute that God was talking to the Son, saying that God spoke to His angels, but others object and say that man was not created in the image of angels, but in the image of God.  The Son Himself “existed in the form of God” (Phil. 2:6).

Holy Ghost

The creed continues:

And we believe in the Holy Ghost, that is, the Paraclete, which, having promised to the Apostles, He sent forth after the ascension into heaven, to teach them and to remind of all things.

This creed has a very scanty treatment of the Holy Spirit.  Similar to the Bible, this creed never explicitly refers to the Holy Spirit as God, or as God from God.  To the contrary, the phrase “three Gods” in the following implies that the Holy Spirit is not God:

The Father, and the Son, and the Holy Ghost, and calling the Father God, and the Son God, yet we confess in them, not two Gods

The Same

The Long Lines Creed anathematizes those who say that Father and Son and Holy Ghost are the same.  This is aimed against Modalism, which is the theory that the Father, the Son, and the Holy Ghost are three modes of God and not three separate Beings.

The creed justifies this view by saying that, if the Three were the same, then the unlimited and impassible (incapable of suffering or feeling pain) Father has become limited and changeable when the Son became a man.  Rather, the Father, who sent the Son, remained unchangeable when Christ was incarnated.

By Choice

The Long Lines Creed anathematizes those who say that the Father had no choice but to beget the Son so that He begat the Son unwillingly.  It says that God is absolute and sovereign over Himself and generated the Son voluntarily and freely.  In saying this, the creed responded to some other voices from that era:

Those that view Jesus as equal to the Father sometimes propose that it was not the Father’s will to generate the Son, but that the Father ‘always’ was the Father and the Son ‘always’ was the Son.  (“Always’ is perhaps not the best term, if in our view God exists outside time.)  Perhaps the Long Lines Creed responds to this view and proposed that the Father begat the Son by will to emphasize that Jesus is subordinate to the Father.

Another possibility is that the view, that God made all things through the Son, and that the Son is the God of the Old Testament, may create the impression that the Father is an un-personal Force and not a separate Person with His own will.  Perhaps the Long Lines Creed reacted to such a view.


Who is Jesus?  This is the question in these creeds.  He is the Son of God, is worshiped with God, received from God to have life in Himself and to judge the world, and He identifies Himself as the First and the Last.  So, what is His relationship with God?  The church had to struggle with this question.  The Nicene Creed went to the one extreme by declaring the Son to be of the same substance as the Father.  It is not possible to postulate a higher level of unity between Father and Son.

Origen, Eusebius of Caesarea and the bishops in the Antioch—the focal point of Christianity in the eastern part of the empire—recognized the Son as generated by and subordinate to the Father.  They also identified the Father, Son, and Holy Spirit not as one Being, as in the Trinity theory, but as “three realities and three Persons.”  The Long Lines Creed, therefore, does not accept that they are one in substance.  In its place, they offered the following:

We do not … separate Him from the Father … For we believe that they are united with each other without mediation or distance, and that they exist inseparable; all the Father embosoming the Son, and all the Son clinging to the Father, and alone resting on the Father’s breast continually.

These words are probably true, and an interpretation of passages such as:

I and the Father are one” (John 10:29), and
No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him” (John 1:18).

On the other hand, similar to what the Bible consistently does, this creed identifies the Father alone as God, and the Son as subordinate to Him.  This is true even of the gospel of John and Paul’s writings, in which we find the highest Christology of the New Testament.

An Attempt at Reconciliation

The Christian church originated in Jerusalem, but in the first century, Antioch soon became the leading gentile church.  In the fourth century, however, after Christianity became the official Roman religion, the church in Italy became powerful in influence and authority.

In the closing section of the creed the bishops in Antioch state their purpose as “to clear away all unjust suspicion concerning our opinions, … and that all in the West may know, … the audacity of the slanders.”  This implies that the easterners were criticized before the powers in Rome, and through the creed, the bishops in Antioch attempted to reach out and clarify their position.  It is for that reason that it has these long-winded explanations and therefore is called the Long Lines Creed.

The Long Lines Creed attempts to remain as close as possible to the position of the bishops in the West, as reproduced in the Nicene Creed, to avoid to be seen as Arian and to be modest and to only use Scriptural language.  But the bishops in Italy rejected the creed.

Summary of the view of the Long Lines Creed

The Father had no beginning, while the Son had a beginning.  The Son, nevertheless, always existed, for the Father created all things through the Son.  Since “all things” include time, God also created time through the Son.  There, consequently, never was a time or age when the Son did not exist.

The Father was not brought into being by another being.  He alone exists without a cause and gives existence to all other things.  The Son, in contrast, exists because of the Father.  He was not created but was uniquely begotten from the Father.

The Son is God, for He existed in the form of God.  Whenever God appeared in the Old Testament, it actually was the Son who was seen.  But the Father is the only true God.

The Son rules over all things, but He is subordinate to the Father.  The Father is the ultimate Head over the whole universe.

They are two separate Beings, but the Father and Son exist inseparably.  As Jesus said, “I and the Father are one.”


As stated above, at least 17 creeds, with contradicting explanations of who Jesus is, were formulated in the fourth century.  Eventually, the Nicene Creed, as adjusted by the 381 creed, became generally accepted.  But we should not be persuaded by this consensus:

Firstly, this view of Christ differs from the view that was dominant in the earlier centuries.

Nicene Creed
Emperor standing behind the church fathers

Secondly, these creeds were produced after Christianity became the official religion of the Roman Empire, after the power base in the Church shifted from Jerusalem and Antioch in the East to Rome in the West, and after the emperor became dominant in the formulation of doctrine by calling and chairing councils.  As can be seen in the anathemas that were attached to the fourth-century creeds, and by the aggressive and insulting tone of writings of Athanasius of Alexandria, the chief defender of Trinitarianism at the time, these creeds were produced with an air of dictatorship and intolerance.  (Listen to podcasts 169 to 171 on Trinities.)  These creeds made an end to religious freedom and shifted persecution from persecution of the church to persecution by the church.

The Apostle Paul lamented that the Corinthians would follow those who abused them and even slapped them in the face (2 Cor. 11:20).  Carnal people respond to carnal strength and carnal leadership.  By the biblical definition, the church in this era became carnal.  Christ Himself demonstrated Christian leadership when He went to the cross. In Revelation 3, He stands outside the door of His own church knocking to see if any will open to Him. He does not force Himself on us.  Our only leader must be Christ.  When leaders compel Christians to accept a doctrine, they are not leading people to Him. The Truth is a Person.