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ONENESS AND TRINITY A.D. 100-300 ONENESS AND TRINITY A.D. 100-300 The Doctrine of God in Ancient Christian Writings BY DAVID K. BERNARD Oneness and Trinity, A.D. 100-300 by David K. Bernard ©1991 David K. Bernard Printing History: 1992, 1994, 1996, 1998 Cover Design by Tim Agnew All Scripture quotations in this book are from the King James Version of the Bible unless otherwise identified. All rights reserved. No portion of this publication may be reproduced, stored in an electronic system, or transmitted in any form or by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of Word Aflame Press. Brief quotations may be used in literary reviews. Printed in United States of America Printed by Library of Congress Cataloging-in-Publication Data Bernard, David K., 1956- Oneness and trinity, A.D. 100-300: the doctrine of God in ancient Christian writings/by David K. Bernard. p. cm. Includes bibliographical references and index. ISBN 0-932581-81-1: 1. God—History of doctrines—Early church, ca. 30-600. 2. Trinity—controversial literature. 3. Oneness doctrine (Pentecostalism) I. Title. BT98.B39 1991 90-29268 231’.044’09015—dc20 CIP Contents . Introduction – 7 1. Studying Oneness and Trinity in Ancient Writings . .9 The Post-Apostolic Age, A.D. 90-140 – 27 2. Clement, Ignatius, Polycarp, and Hermas . .29 3. Anonymous and Pseudonymous Writings . .47 The Age of the Greek Apologists, A.D. 130-180 – 61 4. Justin . .63 5. Other Writings of the Age . .75 The Old Catholic Age, A.D. 170-325 – 91 6. Irenaeus . .93 7. Early Trinitarians: Tertullian, Origen, and Others . .105 8. Baptism in the Name of Jesus . .121 9. Oneness Concepts in Popular Belief . .129 10. Teachers of Modalism: Praxeas, Noetus, and Sabellius . .143 Conclusion - 163 11. The Path from Oneness to Trinity . .165 Notes – 181 Bibliography – 189 Glossary – 192 Index – 196 Introduction 7 1 Studying Oneness and Trinity in Ancient Writings The Oneness Pentecostal movement teaches that the biblical, apostolic, Christian doctrine of God, which it commonly calls Oneness, excludes the modem doctrine of the trinity. This statement gives rise to at least two his- torical questions. First, if the trinitarian dogma is not bib- lical, when and how did it become part of Christendom? Second, what beliefs about God do the earliest postbibli- cal Christian writings express—Oneness, trinitarianism, or something else? To answer these questions, this book will analyze the oldest existing writings produced in Christendom after the completion of the New Testament. The earliest of these date from approximately A.D. 100, and we will carry our investigation into the next two centuries, to approxi- mately A.D. 300. In order to conduct this study, we must first define the two doctrinal systems for which we will seek evi- dence, identify the writings we will consider, and point out some limitations of our investigation. Definition of Oneness The doctrine of Oneness can be stated in two affir- mations: (1) God is absolutely and indivisibly one with no 9 10 Oneness and Trinity distinction of persons (Deuteronomy 6:4; Galatians 3:20). (2) Jesus Christ is all the fullness of the Godhead incarnate (John 20:28; Colossians 2:9). All the names and titles of the Deity, such as God, Jehovah, Lord, Father, Word, and Holy Spirit, refer to one and the same being. These various names and titles simply denote manifestations, roles, relationships to humanity, modes of activity, or aspects of God’s self- revelation. All these designations of the Deity apply to Jesus, and all aspects of the divine personality are manifested in Him. Jesus is God, or Jehovah, incarnate (Isaiah 9:6; 40:9; John 8:58; 20:28; II Corinthians 5:19; Colossians 2:9; I Timothy 3:16; Titus 2:13). Jesus is the Father incarnate (Isaiah 9:6; 63:16; John 10:30; 14:9-11; Revelation 21:6-7). The Holy Spirit is the Spirit that was incarnated in Jesus and is Jesus in Spirit form (John 14:16-18; Romans 8:9-11; Philippians 1:19; Colossians 1:27). The Oneness doctrine recognizes that the Bible reveals God as the Father, in the Son, and as the Holy Spirit. The one God is the Father of all creation, Father of the only begotten Son, and Father of born-again believ- ers. (See Deuteronomy 32:6; Malachi 2:10; Galatians 4:6; Hebrews 1:5; 12:9.) The title of Son refers to God’s incarnation. The man Christ was literally conceived by the Spirit of God and was therefore the Son of God (Matthew 1:18-20; Luke 1:35). The title of Son sometimes focuses solely on the humanity of Christ, as in “the death of his Son” (Romans 5:10). Sometimes it encompasses both His deity and humanity, as in “Hereafter shall ye see the Son of man Studying Oneness and Trinity 11 sitting on the right hand of power, and coming in the clouds of heaven” (Matthew 26:64). It is never used apart from God’s incarnation, however; it never refers to deity alone. The terms “God the Son” and “eternal Son” are non- biblical; the Bible instead speaks of the “Son of God” and the “only begotten Son.” The Son is not eternally begot- ten by some incomprehensible, ongoing process; rather, the Son was begotten by the miraculous work of the Holy Spirit in the womb of Mary. The Son had a beginning, namely, at the Incarnation (Luke 1:35; Galatians 4:4; Hebrews 1:5-6). There is a real distinction between God and the Son—not a distinction of two divine persons, but a dis- tinction between the eternal Spirit of God and the authen- tic human being in whom God was fully incarnate. While Jesus was both God and man at the same time, sometimes He spoke or acted from the human viewpoint and some- times from the divine viewpoint. As Father, He sometimes spoke from His divine self-awareness; as Son, He some- times spoke from His human self-awareness. As a man, He prayed to, related to, and submitted to God as all humans should do. At the same time God dwelt in and revealed Himself in that man with His undiminished char- acter, nature, power, and authority. In John 1, the Word is God’s self-revelation, self- expression, or self-disclosure. Before the Incarnation, the Word was the thought, plan, reason, or mind of God. In the beginning, the Word was with God, not as a distinct person but as God Himself—pertaining to God much as a man and his word. “The Word was God Himself” (John 1:1, Amplified Bible). In the fullness of time God put flesh 12 Oneness and Trinity on the Word; He revealed Himself in flesh. In the person of Jesus Christ, “the Word was made flesh” (John 1:14). “God was manifest in the flesh” (I Timothy 3:16). The eternal Word was revealed in the begotten Son. The title of Holy Spirit refers to God in spiritual essence and activity. It describes the fundamental charac- ter of God’s nature, for holiness forms the basis of His moral attributes while spirituality forms the basis of His nonmoral attributes. The title is particularly used of works that God can do because He is a Spirit, such as anointing, regenerating, indwelling, and sanctifying humanity. (See Genesis 1:1-2; Acts 1:5-8.) The three roles of Father, Son, and Spirit are neces- sary to God’s plan of redemption for fallen humanity. In order to save us, God provided a sinless Man who could die in our place—the Son. In begetting the Son and in relating to humanity, God is the Father. And in working in our lives to empower and transform us, God is the Holy Spirit. In sum, the titles of Father, Son, and Holy Spirit describe God’s multiple roles and works, but they do not reflect an essential threeness in God’s nature. Father refers to God in family relationship to humanity; Son refers to God in flesh; and Spirit refers to God in activi- ty. For example, one man can have three significant rela- tionships or functions—such as administrator, teacher, and counsellor—and yet be one person in every sense. God is not defined by or limited to an essential threeness. A corollary of the Oneness doctrine is that the name of Jesus, which means Jehovah-Savior, is the supreme name by which God has revealed Himself to humanity and the redemptive name in the New Testament. (See Studying Oneness and Trinity 13 Matthew 1:21; Luke 24:47; Acts 4:12; 10:43; Philippians 2:9-11; Colossians 3:17.) Consequently, the apostles always baptized by invoking the name of Jesus, and the church should do the same today. (See Acts 2:38; 8:16; 10:48; 19:3-5; 22:16; Romans 6:3-4; I Corinthians 1:13; 6:11.) Since Jesus is all the fullness of God incarnate, the name (singular) of the Father, Son, and Holy Spirit as described by Matthew 28:19 is Jesus. (See Matthew 1:21; Luke 24:47; John 5:43; 14:26.) Definition of Trinitarianism Trinitarianism is the belief that there is “one God in three Persons”1 or “three persons in one substance.”2 The unique names of these three persons are God the Father, God the Son (or Word), and God the Holy Ghost (or Holy Spirit). The three persons are distinctions in God’s very being, not simply manifestations or distinctions of activi- ty.3 “There is in the Divine Being but one indivisible essence.
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