Among all of the targets of dispute in Christian theology, the doctrine of the Trinity is one of the biggest. Throughout the last 1800 years or so, the nature and characteristics of God have separated one from another depending on the respective viewpoints of each. The most brilliant of the modern arguments against the Trinity, however, rests with the reality that the specific term is not listed in the Bible – that is not saying much about the totality of the arguments; this is where thepathoftruth comes in.
While time and kindness does not permit a complete dismantling of what is approximately thirty-three pages of nonsense, there are a few primary points which need to be addressed and they provide the framework for the whole. To start, Paul Cohen, while specifically addressing gotquestions.org, argues that the fairly incomprehensible nature of the Trinity is actually an argument against it (In a manner of speaking, saying that it is false because it is incomprehensible). His explanation amounts to the argument that the true children of God know all things and he provides Scripture as means of a defense through John 16:13 and 1 John 2:20 (KJV below):
“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth.”
“But ye have an unction from the Holy One, and ye know all things.”
The problem here rests initially in the misuse of Scripture. In the context of these verses, we are not really told that we will know all things, but how these things relate to Jesus, His work, and presumably the Church. 1 John 2:20 specifically is an outright misrepresentation of the truth, for the provided context addresses the Church’s knowledge of what the truth about Christ really is in relation to those anti-Christs who went out from them [because they were not of them]. More to the point, though, there are many things we don’t know yet about God, heaven, and what specifically it will be like when we are brought home! Consider Paul: in his second letter to the Corinthian church and what is now the twelfth chapter, writes of a man who was “caught up to the third heaven” and “he heard things that cannot be told, which man may not utter” (v. 1-6). To delve further, what of John? In Revelation 10, John was told to “Seal up what the seven thunders have said” and “do not write it down.” To say that the true children know all things is to employ a grotesque, scriptural error.
Next, Cohen attempts to explain that the incomprehensible nature of the doctrine itself is used as a means to convince that it is true and, in fact, states it outright. He writes, “Yet you are called to bow down with them to this mystery, worshiping what they ‘know not’”; this, he relates to the text in Revelation, which speaks of “MYSTERY, BABYLON THE GREAT” (Rev 17) and ignores the related Scripture which helps qualify what John is writing of (this deserves to be treated separately, but think: Ezekiel 16). The reality is that there was much which was still a mystery to the church and Paul helped to explain by the knowledge imparted to him through the Spirit of the Lord. To begin to say that there is no mystery or knowledge which exceeds us is absurd.
The next area of importance involves another curious statement. Cohen explains, first, “knowing Jesus Christ is knowing God,” which is easy to accept and, for this, the truth, as small as it is should be applauded, yet this does not exist alone, for he continues, writing, “If the Father is the only true God, then Jesus Christ cannot be a separate Being Who is also God. Jesus Christ is either God, the Father come in the flesh, or He is not God at all.” If only it had been left with the single assessment about Christ in relation to God! The first couple of verses of the first chapter of the Gospel According to John certainly help here, for John writes: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.”
John points out both the unity and the distinction between the Word and God; this is important because, as Cohen would argue, there is no distinction with respect to anything related to God alone. This distinction can only exist sufficiently when there is a particular to distinguish from another, as in the case between the separate “Persons” of the Trinity. More than this, Jesus is repeatedly distinguished as the Son, specifically, the incarnate Son!
Next, in response to the claim of the Trinity being one God with three “persons,” Cohen exclaims, “What twaddle! How are ‘three Persons” not “three Gods’?” We are in a small agreement with respect to the concept that God is one, however, the misunderstanding or, rather, the twist is the confusion regarding essence. God is, in essence, one God, yet, throughout Scripture, He has revealed Himself to us in three Persons, which all take distinct actions in unity with each other; this is not to say that there are multiple Gods, nor is this what we teach. In the spirit of saving time, this point can be sufficiently made as follows: the Father gave the Son for our salvation and the Son gave the Spirit for our guidance and as the seal of our salvation and all are called God (Mt 6:9; Col 2:9; Acts 5:3-3).
These issues eat away at the foundations of thepathoftruth’s argument against the Trinity and, consequently, every other exception they took with the concept itself. These are not complete without adding a most absurd assessment. It is the contention of Paul Cohen that “Trinitarianism treats Jesus Christ like the Koran does…[they] presume to honor Christ by calling Him ‘the second Person of the Godhead’ while denying He is the One True God and Father” – errors often beget further error. Peter warns us about these things in the fifteenth chapter of his second letter, wherein he writes, “There are some things in them [Paul’s writings] that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.” Let all who find rest and peace in the Lord remember that it is the Spirit which guides the faithful to discern truth from error. May the everlasting God be praised forever and ever. Amen.