The Historical Development of the Trinity Doctrine

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The Historical Development of the Trinity Doctrine

It is certain that, in spite of the popularity of such concepts in the false religions

surrounding them, the faithful Jewish people and prophets of the Old Testament never

accepted a three-in-one God. It is true that the unfaithful among the Israelites often

borrowed pagan gods, pagan customs, and pagan concepts (including Baal and Astarte)and added them to their God-given religion. But there is no record (scriptural or secular)

of a trinity concept even among them.)

Faithful Israel had only one God and He was always a single individual named Jehovah

(possibly pronounced "Yahweh" or "Yehowah" in Hebrew, their Father in heaven -

(Deut. 6:4, 5; Is. 64:8; Ps. 83:16-18). That is the concept known as monotheism (meaning"one person alone is God").

"The religion of the [Old Testament] and Judaism is monotheistic and personal. In the

[Old Testament] the words El, Eloah, and Elohim, from related roots, are genericdesignations of God. Alongside and alternating with them stands the individual, personal

name Yahweh [Jehovah]." - The New International Dictionary of New TestamentTheology, vol. 2, p. 67. )

Professor of ecclesiastical history L. L. Paine, A Critical History Of The Evolution Of

Trinitarianism, p. 4, tells us: "The Old Testament is strictly monotheistic. God is a single personal being. The idea that a trinity is to be found there ... is utterly without

foundation."

And Lohse states: "From the very beginning, of course, Christians not only believed in

God in the sense in which the Jews did, but they also believed in Jesus Christ." - p. 38, A

Short History of Christian Doctrine, Bernard Lohse, 1985, Fortress Press. )

This, then, was the faith that Jesus passed on to his Apostles. This is the truth that theApostles passed on to their followers (who lived and taught this very same concept up to

at least 150 A. D.).

"At first the Christian faith was not Trinitarian .... It was not so in the apostolic and sub-

apostolic ages, as reflected in the NT [New Testament] and other early Christianwritings." - Encyclopedia of Religion and Ethics, Hastings.

"In this period [1st century A.D.] churches were still regarded as synagogues, whosemembers prayed three times a day and fasted twice a week like Jews... They professed

monotheism in the same terms as did the Jews. .... Within individual congregations they

continued to think, argue, and act like their Jewish counterparts." - pp. 121-122, The Riseof Christianity, W. H. C. Frend (trinitarian), 1985, Fortress Press.

"Christian apologists who were contemporary with Numenius of Apamea, who was a

pagan philosopher (175 A.D.) drew similar conclusions from the teachings of anAlexandrian Jewish philosopher, Philo Judaeus (c. 20 BC-50 AD). Philo was striving to

reconcile Judaism and Greek philosophy... Philo had a form of the Logos doctrine ready-

made for the Trinitarians who were to spring up in his century. He taught: 'All beings between the perfection of God and the imperfect, finite matter have their unity in, and



proceed from, the divine Logos.' Thus a liberal Jewish philosopher of the priestly class in

Alexandria was laying the groundwork for the false Trinitarian doctrine even before the

Apostle Paul had evangelized the Greek world... But perhaps Philo's greatest contributionto Trinitarians was his fantastic method of allegorization. This was a gnostic approach of

giving hidden, higher or secret meanings to Scriptures. This was especially adopted by

Clement of Alexandria, and did much to advance the trinity doctrine... (Clement's methodof interpretation survived in power until the Reformation." )..." - William Chalfant,

Ancient Champions of Oneness, pages 116-118.

"...The rejection of Modalism (oneness) and the recognition of Christ as the Logos forced

upon the west the necessity of rising from faith to a philosophical and, in fact, a

distinctively Neoplatonic dogmatic." - Dr. Adolf Harnack, History of Dogma, page 79.

It was not until over 300 years after the death of Jesus that the trinity concept was fully

developed, refined, and officially and finally accepted by Christendom through a decree

by the Church at Rome.

"Speculative thought began to analyze the divine nature until in the 4th century anelaborate theory of a threefoldness in God appears. In this Nicene or Athanasian form of thought God is said to consist of three persons, Father, Son, and Holy Spirit, all equally

eternal, powerful and glorious." - Encyclopedia Americana, 1944, v. 6, p. 619,

"Christianity".

It was by the end of the 4th century A.D. when the trinity idea had become fully

developed. The Roman Church had officially decreed the following points as being

necessary for all Christians to believe:

There are said to be three divine persons - the Father, the Son, and the Holy Spirit - in the

Godhead.

(1) Each of these separate persons is said to be eternal, none coming before or after the

other in time.(2) Each is said to be almighty, with none greater or lesser than the other.

(3) Each is said to be omniscient, knowing all things.

(4) Each is said to be true God.

(5) However, it is said that these three persons are not three Gods, but only one singleGod.

Nevertheless everyone should understand that in the more than 2,000 years from

Abraham to the death of the last Apostle, John, Judaeo-Christianity had only one God,

Jehovah ("YHWH"), the Father alone. ( Ps. 83:18, KJV, ASV; Is. 63:16 and John 17:1, 3- See Jer.10:10).

But what about the powerful religious systems around them which controlled or

profoundly influenced the entire known civilized world? A Dictionary of ReligiousKnowledge notes that many say that the Trinity "is a corruption borrowed from the

heathen religions, and ingrafted on the Christian faith." And The Paganism in Our

Christianity declares: "The origin of the [Trinity] is entirely pagan."



All Pagan religions from the time of Babylon have adopted in one form or another a

Trinity doctrine or a triad or trinity of gods. In Babylon it was Nimrod, Semiramas, and

Tammuz. That was Babylon's union of three gods. This Babylonian concept wasrepresented by the same equilateral triangle that represents the trinity concept in

Christendom today.

It is probable that this three-in-one god concept spread to India and Egypt at a very early

date. In Egypt it was Osiris, Isis, and Horus. Due to the perishable quality of much of the

earliest writings in Egypt we get only glimpses of this concept in that land from a period before 700 B. C. (This is abundantly clear from Egyptian sources around in 200 B. C.)

Morenz tells us, in fact: "The trinity was a major preoccupation of Egyptian

theologians .... Three gods are combined and treated as a single being, addressed in thesingular. In this way the spiritual force of Egyptian religion shows a direct link with

Christian theology." - Egyptian Religion.

And noted trinitarian scholar Dr. M.G. Easton tells us: "The Egyptians believed in a

resurrection and future life, as well as in a state of rewards and punishments dependent onour conduct in this world. The judge of the dead was Osiris, who had been slain by Set,the representative of evil, and afterwards restored to life. His death was avenged by his

son Horus, whom the Egyptians invoked as their 'Redeemer.' Osiris and Horus, along

with Isis, formed a trinity, who were regarded as representing the sun-God under

different forms." – Easton's Bible Dictionary, Thomas Nelson.

India had a clearly defined trinity concept dating back to 300 B. C. at least. The

Brahmanas (probably composed about 800 B. C.) frequently mention the vedic triad.There's Mitra, Indra, and Varuna in early vedic Hinduism. Also mentioned are Shakti,

Lakshmi, and Saraswati (Tridevi) in Hindu mythology.

Understandably, some members of Christendom refuse to admit the close relationship between ancient triads and pantheism and the "modern" trinity doctrine of Christendom.

Despite the denial of the obvious correlation between the (heathen and Christian triads)two, most theologians still admit that the Trinity doctrine is not scriptural. If we closely

examine the ancient Hindu pantheistic triad, however, there is no mistaking its close

kinship with the trinity doctrine adopted more recently by Christendom: The One

"universal self-existing world soul" is composed of Brahma, Vishnu, and Siva who wereworshiped equally and were merely different manifestations of the One.

The book The Symbolism of Hindu Gods and Rituals admits, regarding the ancient Hindutrinity that was taught centuries before the first Christians: "Siva is one of the gods of the

Trinity. He is said to be the god of destruction. The other two gods are Brahma, the godof creation and Vishnu, the god of maintenance.... To indicate that these three processesare one and the same the three gods are combined in one form." - Published by A.

Parthasarathy, Bombay. (As quoted in ti-E, p. 12.).

Indeed, the ancient Hindu religionists who really believed in a single force or God foundthemselves unable to compete with the popularity of the many gods being worshiped

throughout ancient India. So, in order to gain influence over the largest number of their



countrymen, they actually compromised their belief and borrowed the trinity concept

(probably right from it's source in ancient Babylon), selected three of the most popular

Indian gods, and incorporated them into their "One True God." - "I, the supremeindivisible Lord am three - Brahma, Vishnu, and Siva."

We find that this Babylonian concept was popular with her "daughters" (her religiousoffspring), including India and Egypt, for hundreds of years while tiny, insignificant

Israel stubbornly clung to her one, single-person God. Then, about 550 B. C., the rise of

the extremely influential Greek philosophy and mystery religions began. Pythagoras(about 550 B.C.) may have been the founder of Greek philosophy/mystery religions.

Certainly he was the earliest of the most influential Greek philosophers or religionists.

Pythagoras spent years studying with Egyptian, Babylonian, and Hindu religionists.When he finally returned to Greece, he formed a religious organization based on his

knowledge gained in those foreign lands. He promoted a numerical symbolism in which

he taught that God was a number. More specifically, the Pythagoreans actually worshipedan equilateral triangle composed of dots. Although it was a secret religious organization

whose "mysteries" were to be known only among its members, we have some clues toPythagoreanism's deep "mysteries" that were borrowed from the religions of Babylon,India, and Egypt. Medieval numerologists, for example, admitted that they borrowed this

mysterious knowledge from Pythagoreanism: The number three stands for "Trinity and

extension of Godhead."

Aristotle said (over 300 years before Christ): "All things are three, and thrice is all: and

let us use this number in the worship of the gods; for as the Pythagoreans say, everything

and all things are bound by threes, for the end, and the middle, and the beginning havethis number in everything, and these compose the number of the trinity." It seems that

this "holy" number three used to "worship the gods" in unity came down from Babylon

through Egypt and India, and through the extremely influential Pythagoras to the ancientGreek philosophy/mystery religions and even to Plato himself.

From Pythagoras (550 B. C.) until its decline (about 550 A. D.) the great influence of theGreek philosophy/mystery religions was spread by Pythagoreans, Platonists,

Neopythagoreans, and finally Neoplatonists. "Neo-Pythagoreanism...appeared during the

first century B. C. [the faithful Jews were still clinging to their faith in a single one-

person God, Jehovah the Father] in Rome, whence it traveled to Alexandria (the sect'schief center) where it flourished until Neo-Platonism absorbed it in the 3rd century A.

D." - Encyclopedia Americana. Neo-Pythagoreanism was mainly the old Pythagoreanism

with some borrowing from Plato, Aristotle, and Stoicism. "They appear to have regardedPythagoras as a divine being [founders of religions tend to `develop' into a divinity or

deity for that religion after a period of time] a status which he shared with certain

numbers also, particularly one, three, and ten." "Neo-Pythagoreanism's importanceconsists chiefly in its influence on Neoplatonism ... and on Christian Theology by

Clement of Alexandria (150-220 A. D.)."

We are now at the point where the links of the trinity chain (from pagan Babylon to

pagan India to pagan Greece) become enormously strong in their joining to Christendom:



The Alexandria and Neo-Platonism links (along with the Rome influence, of course)

were the critical connections that led directly to the Roman Church officially adopting the

"Jesus is equally God" doctrine in 325 A. D. at the Council of Nicaea. Even if there had been no previous links leading back to Hindu India (and even Babylon), the study of the

critical Alexandrian and Neo-Platonist influences would still be sufficient to expose the

completely pagan origin of the trinity doctrine. The two are so intertwined that it issometimes difficult to know how much one influenced the other and vice versa. In fact,

this Alexandrian philosophy as a whole came to be known as Neoplatonism.

Alexandria, Egypt, is probably the single most important source of the infiltration of an

already popular pagan trinity concept into Christendom. We cannot fully appreciate its

importance without a close look at this extremely influential city from its birth in the 4thcentury B. C. until it's successful imposition of a trinity doctrine on the Roman church in

the 4th century A. D. Alexander the Great had the Egyptian city of Alexandria built in

332 B. C. (The Hindu Trinity had been established in India by this time.) Alexander hadalready stretched his empire into the plains of India, "and brought many [Hindu] native

princes under his rule." As time went on, the ties between Hindu India and Alexandria

became even stronger. "Under the [Roman] Empire, Alexandria became the greatest tradecentre in the world. The Roman Alexandrian merchants had numerous settlements in

South India. .... Moreover, Clement, Chrysostom, and other early Christian writers speak

about the Indians [Hindus] in Alexandria and their cults."

Alexandria, Egypt, had even developed a trinity doctrine of its very own long before

Christian times. It appears to have been a blend (not surprisingly) of Egyptian, Hindu,

and Greek philosophy/mystery religions. "This fusing of one god with another is calledtheocrasia, and nowhere was it more vigorously going on than in Alexandria. Only two

peoples resisted it in this period: The Jews, who already had their faith in the one God of

heaven and earth, Jehovah, and the Persians, who had a monotheistic sun worship[Mithras]. It was Ptolemy I [who died in 283 B. C.] who set up not only the Museum in

Alexandria, but the Serapeum, devoted to the worship of a trinity of gods which

represented the result of a process of theocrasia applied more particularly to the gods of Greece and Egypt [with a distinct Hindu flavor]. "This trinity consisted of the god Serapis

(= Osiris + Apis), the goddess Isis (= Hathor, the cow-moon goddess), and the child-god

Horus. In one way or another almost every god was identified with one or other of these

three aspects of the one god, even the sun god Mithras [very important in the religion of Constantine the Great [96, 97, 98] which we shall see when we examine the Nicene

Council] of the Persians. and they were each; they were all three, but they were also one."

- The Outline of History, Wells, vol. 1, p. 307, 1956 ed. (It may be of some interest to

note the name of the first god of this pagan trinity - Serapis and the name of the templedevoted to the worship of this pagan trinity - the Serapeum. The name of an Egyptian

bishop and "a prominent supporter of Athanasius" and "defender of the [trinitarian] Nicene faith at the Council of Sardica in 343 [A. D.]" was Serapion. This name appears

to be a praise to the god Serapis.)

In addition to its own home-grown pagan trinity (and the trinity in its imported Hinducults), Alexandria became host to Neo-Platonism (which also incorporated a trinity



concept as it came down through Pythagoras, and then Plato, into the western world).

From the time of Jesus until about 150 A. D. Christian teachings had been passed down

in fairly pure form. As the highly respected (and highly trinitarian) Christian history text,Christianity Through the Centuries, states: "...the writings of the New Testament were

completed just before the end of the first century after Christ. Men who knew the apostles

and the apostolic doctrine continued the task of writing Christian literature. These menwere known as the Apostolic Fathers. Most of the literary works of these men were

produced between 95 and 150. Certain well-defined characteristics appear in their

writings. Their utterances are informal simple statements of sincere faith and piety andshow little evidence of the philosophical training in pagan philosophy that one notices in

the writings of Origen [in Alexandria] and Clement of Alexandria [and most who

followed]." - p. 77. The influence of Alexandria upon Christianity became so great that

by the time the Apostolic Fathers had passed away (about 150 A. D.) it had "become theseat of Christian erudition and the Orthodox faith and was frequently torn by bloody

religious dissensions." - Encyclopedia Americana, 1957 Page 372..

Alexandria's most noteworthy feature was its permanent passion for syncretism.

Syncretism (like eclecticism) is a word that describes the way that the early church (after

the death of the Apostolic Fathers) chose various ideas and doctrines from paganreligions and philosophies and incorporated them into the "Christian" church. The most

influential center (by far) for this practice of borrowing pagan ideas and fusing them into

Christendom was in Alexandria, Egypt. It became known as the Alexandrian School and

the religious "Christian" philosophy it developed is known as the AlexandrianPhilosophy.

"Soon after the middle of the 2nd century [or soon after 150 A. D. when the ApostolicFathers left the scene] a catechetical school to instruct converts from paganism to

Christianity was opened in Alexandria .... The men of the Alexandrian School were

anxious to develop a system of theology that by the use of philosophy would give asystematic exposition of Christianity. They had been trained in the classical [pagan]

literature and philosophy of the past and thought that it could be used in the formation of

Christian theology.... "They developed an allegorical system of interpretation that has plagued Christianity since that time. .... This method of interpretation of the Scriptures

has done much harm to the cause of correct interpretation and has resulted in absurd and,

often, unscriptural theological ideas." - Christianity Through the Centuries, E. E. Cairns,

Ph.D., Zondervan Publishing House, 1977 printing, pp. 119-120.

"Influences were strangely mingled [in the Alexandrian School], the reasoning of the

refined and imaginative Greek, the practical, positive Roman, the visionary, idealistic

Jew, the mystic Hindu, all brought to bear upon pagan philosophy and the new teachingsof Christianity. The outgrowth of this movement was Neo-Platonism, a name sometimes

given to Alexandrian philosophy as a whole.... The chief characteristic of Neo-Platonismwas the attempt to reconcile Greek philosophy [including, of course, Pythagoreanism]

with the teachings of Christianity. In other words, the Alexandrian Philosophy may be

described as Christian truth 'modified' by philosophic speculation." - New Standard

Encyclopedia, v. 1, 1952, "Alexandrian School." (But what is really being done when theChristian truth is being "Modified"?)



We find this understanding confirmed by The Encyclopedia Americana: "At Alexandria,

Egypt ... the first serious attempt was made by Christians [?] to 'adjust' the facts and

truths of the gospel and the relations of Christian doctrine to reason and philosophy.Tertullian, ... the first [in Christendom] to apply the word `Trinity' to the conception ... of

the triune Godhead, and Origen [89] ... are the commanding figures of the period." -

1944, v. 6, p. 609. (Again, what is really being done when someone attempts to "Adjustthe facts"?)

Remember that the influence of one philosophy/mystery religion became so great inAlexandria during this time that Alexandrian philosophy as a whole came to be known as

Neo-Platonism. Let's briefly examine this extremely influential pagan

philosophy/mystery religion.

As we have already seen - the chief characteristic of Neo-Platonism was the extreme

effort to thoroughly mix the leaven of "Greek philosophy with the teachings of

Christianity." Let us see what the leaven of the philosophy of Neo-Platonism included."Neo-Platonism started as a synthesis [blending] of Pythagoreanism, Platonism,

Aristotelianism, and Stoicism, adapted Jewish and Oriental [includes Hindu] religiouselements, [and] crept, though professedly pagan, into patristic [early church] Christiantheology. .... Its most potent phase [was] from 200 to 550 A. D. wherein it was the chief

philosophy of classical paganism." - Encyclopedia Americana, v. 20, pp. 97-98, 1982.

"Neo-Platonism is a blend of almost all the major lines of philosophical thought which

preceded its epoch; one of the most remarkable attempts in history to weave all the

strands of existing systems into a single web of thought. Its greatest interpreter wasPlotinus who was born near Alexandria in 205 A. D. and died in Rome 270. .... The

influence of Plotinus and later Neo-Platonists on Christian theology is of immense

importance." - An Encyclopedia of Religion, V. Ferm (ed.), 1945, p. 525.

Plotinus was a disciple of Ammonius Saccas of Alexandria (about 160-242 A. D.) who is

considered to be the founder of Neo-Platonism. Saccas left no writings of his own, but hislectures greatly influenced Plotinus and others. Plotinus, like the Pythagoreans, had a

high respect for the number three; and he makes great use of threefold distinctions." - The

Greek Philosophers, Rex Warner, 1958, p. 221.

"Plotinus ... proclaimed that God is revealed in the material world in a trinity of

manifestations" - p. 28, Bible Review, Feb., 1997.

"But what is God [in the writings of Plotinus]? `He' too is a triad …" – p. 610, The Story

of Civilization, vol. 3, Will Durant, Simon and Schuster, Inc.

To make a long story short, Plotinus (and undoubtedly his influential teacher, Ammonius

Saccas, before him) included an already popular pagan trinity concept in his very

influential teachings of Neo-Platonism. Scholars of Church history constantly emphasize

the tremendous influence of Neo-Platonism (which has to include its basic pagan-developed trinity idea) on Christendom which had begun to borrow doctrines, customs,

and philosophy from paganism by 200 A. D.[76, 77, 78, 79] The 1983 Academic



American Encyclopedia states: "Neoplatonism had a profound influence on Christian and

Islamic philosophy and theology." - p. 85, v. 14.

It is no mere coincidence that at this very time (the beginning of Neo-Platonism’s “most

potent phase from 200 to 550 A. D.”) the trinity doctrine began to be developed and

promoted by “Christian” philosophers who wanted the entire Church to adopt it.

Tertullian “was the founder of Latin theology. .... It is his use of the words ‘trinity’ and

‘substance’ for the essence of the Godhead and his developments of that doctrine [for use by Christendom, that is,] in Against Praxeas (ch. 2-3) [written about 215 A. D.] that

stands as his greatest contribution to Christian theology.” - Cairns, pp. 122-123. “...he

became a Montanist about 202 A. D.” - Cairns, p. 117. And he remained a Montanist for

the rest of his life. The same Roman Church which adopted the “Christian” trinity(starting in 325 A. D. at the Council of Nicaea) also “in 381 [A. D.] declared that the

Montanists should be looked upon as pagans.” - Cairns, p. 111. So here we have (as the

great influence of Neo-Platonism is really beginning) Tertullian, “a celebrated ChristianChurch writer ... one of the noted fathers of the Church”; "one of the greatest of the

Church Fathers "who belonged to a (supposed) religious cult (Montanists) which“developed fanatical misinterpretations of scripture." And while a member of thatreligion (which came to be condemned as pagan by the Church) he allegedly became “the

first [about 215 A. D.] to state the theological doctrine of the Trinity” - Cairns, p. 122.

We need to understand that even Tertullian’s development of a multiple-person God inthe 3rd century A.D. (if that’s actually what he intended) was still not the “orthodox”

trinity doctrine that was finally developed and adopted by “the Church” and which is still

accepted by nearly all Christendom today!

Among other things Tertullian wrote: “The Father is ... greater [than the Son],” and

“There was a time when the Son was not .... Before all things, God was alone.” In fact,the Catholic work Trinitas - A Theological Encyclopedia of the Holy Trinity explains

that, even though later writers used some of Tertullian’s terminology to describe the

Trinity, it appears that Tertullian did not use them in that sense: “hasty conclusionscannot be drawn from [Tertullian’s] usage, for he does not apply the words to Trinitarian

theology.”

{Tertullian} therefore proposed to say that God is ‘one substance {substantia in Latin -compares to homoousios in Greek} consisting in three persons {persona}’. The precise

meaning of the Latin words substantia and persona is not easy to determine in

Tertullian’s usage. {‘In Tertullian substantia could be used in the sense of character or nature [among other things].’ - p. 90, Chadwick.} - p. 89, The Early Church, Prof. Henry

Chadwick (trinitarian), 1986 ed., Dorset Press, New York.

We find, then, that even many trinitarian historians make statements similar to this: “The

modern popular doctrine of the Trinity ... derives no support from the language of Justin

[Justin Martyr - died ca. 165 A. D.]: and this observation may be extended to all the ante-

Nicene Fathers; that is, to all Christian writers for three centuries after the birth of Christ[including, obviously, Tertullian]. It is true, they speak of the Father, Son, and ... Holy

Spirit, but not as co-equal, not as one numerical essence, not as Three in One, in any



sense now admitted by Trinitarians. The very reverse is the fact."

Neo-Platonism is notorious for the paganism it introduced into Christendom. The fruits of this eclectic borrowing by the early church are described by professor Douglas T.

Holden: “Christian theology has become so fused with [pagan] Greek philosophy that it

has reared individuals who are a mixture of nine parts Greek thought to one part Christianthought."

How familiar this all must sound to God and his faithful angels! God’s prophetsthroughout the long history of Israel’s existence were constantly condemning this very

same form of idolatry in their own land among God’s chosen people. “The actual society

they knew was an uneasy accommodation of Israelite tradition to Canaanite mores and

institutions, which were based on nature worship .... [God’s prophets] exposed the falsityof the Canaanized religious cult [of the Israelites] ... in which Yahweh’s name was

honored while his nature was outraged. The cult was in all but name the worship of other

gods because it sanctioned a way of life abominable to Yahweh." - An Encyclopedia of Religion, Ferm (ed.), p. 615, 1945. Christendom has followed this very same broad path

that leads to destruction! The Apostles valiantly and constantly fought against thissyncretistic trend (as we see throughout the New Testament), but after their deaths theChurch welcomed it with open arms. - 2 Tim. 4:3-4; Matt. 7:13-23.

The dominance of Rome in Church affairs from Constantine’s time onward also

cemented this trend. “Under the Roman Empire, the educated ... believed that the divinewas one, but that it manifested itself in countless ways ... and that it was allowable to give

to these various manifestations of the one the names of the many gods of popular belief.”

- Encyclopedia Americana, 1944, v. 13, p. 395 (compare 1 Cor. 10:20 and Ex. 23:13.)

“The Romans were the greatest borrowers and most skilled adapters. Their syncretistic

tendencies were accentuated by their Greek education and the influence of Greek literature.” - p. 190. And, “according to the monotheistic trend of the age, all deities of all

peoples were regarded as but manifestations of the one supreme deity.” - p. 190. And, “A

curious evidence of the consciousness of the unity of the divine is afforded by theamalgamation [blending] of different deities into a ‘Theos pantheus’ [‘God All-God’], or

‘Thea pantheus’ [‘Goddess All-God’], which might be regarded either as an abstract

conception or a new deity according to the fluidity of pagan theology. Usually one deity

was chosen, prominent for his merits in the votary’s estimation, and the epithet‘pantheus’ (‘all-God’) added to the personal name as representative of the totality of the

divine. Thus we find in Latin inscriptions ‘Serapis Pantheus’ ....” - p. 191, The Mystery

Religions, S. Angus, Dover Publications, 1975.

So it was that Christendom began its adulterous love affair with a pagan-developed trinitydoctrine. It was only about a hundred years from the time of Tertullian’s allegedformulation of a foundation for a trinity concept for Christendom until the Roman Church

began its official embrace of it at the Council of Nicaea in 325 A. D., and all during this

time Neo-Platonism was at its strongest, influencing ways of life and thought throughout

the Empire. In fact, the pagan Emperor himself, Constantine, who convened the counciland forced his final (trinitarian) decision upon the majority of Christian bishops present,

had surrounded himself with Neo-Platonists! “There was a circle of Neo-Platonist



philosophers at Constantine’s court; the leading Neo-Platonist, Sopater, grew so

influential that the other courtiers plotted to ruin him." - Encyclopedia Americana, p. 559,

v. 11, 1966.

As to the climactic act itself, the Nicene Council of 325 A. D., we need to investigate the

pressures and the backgrounds of several key men to understand what really happenedthere. We must learn about the Emperor (Constantine), his chief “Christian” advisor

(Bishop Hosius of Cordova), the trinity-pusher (Athanasius of Alexandria), the non-

trinitarian defender (Arius) and the leader of the vast majority of Bishops at the NiceneCouncil (Eusebius of Caesarea). About 318 A. D., Alexander, the Bishop of Alexandria,

had a private sermon for his presbyters concerning "The Unity of the Trinity." One of the

presbyters, Arius, because he knew this new teaching of the old pagan trinity concept was

blasphemously false,[94] attacked this private teaching of his Bishop. The controversy became so intense that Bishop Alexander had Arius condemned. Arius fled to non-

trinitarian territory. "Sozomen [early 5th century Church historian of Constantinople]

(l.i.c.15) represents Alexander as indifferent, and even ignorant, in the beginning of thecontroversy; while Socrates [early Roman Church historian: 380-450 A.D.] (l.i.c.5)

ascribes the origin of the dispute to the vain curiosity of [Alexander's] theological

speculations." - Gibbon, p. 683, f.n. # 45, The Decline and Fall of the Roman Empire,vol. 1, Modern Library, Random House Publ.

"The central issue in this [Alexander/Arius] debate as it opened up was, then, that of the

Logos [the Word, the pre-incarnate Christ]. This issue hinged in turn on interpretation of the Greek term gennetos as that was applied to the Son. [Although] traditionally

translated 'begotten,' in Greek philosophical terminology [as well as Scriptural

terminology: Luke 7:28; John 3:5; 1 John 5:1; Ps. 90:2; Prov. 8:25] it had a broader andhence vaguer sense. It denoted anything which in any way 'came to be' and hence

anything 'derivative' or 'generated.' Christian thought had early learned to express its

monotheistic stance by insisting that God is the sole agennetos ('underived,' 'ungenerated'['unbegotten']): that is, the unique and absolute first principle. By contrast with God, all

else that exists - including the Logos, God's Son - was described as generated. This

implied, of course, not only that the Logos was subordinate to God (as any 'image,' evenan exact image, is secondary to the reality it represents), but also that the Logos had

something in common with creatures which God did not - some quality of

'generatedness'." - p. 132, A History of the Christian Church, 4th ed., Williston Walker,

Scribners, 1985.

"A large majority of the bishops of Asia [generally that area outside Palestine which first

received Christianity] appeared to support or favour [Arius'] cause; and their measures

were conducted by Eusebius of Caesarea, the most learned of the Christian prelates; and by Eusebius of Nicomedia, who had acquired the reputation of a statesman without

forfeiting that of a saint. Synods in Palestine and Bithynia were opposed to the synods of Egypt [Alexandria]." - p. 683, vol. 1, Gibbon.

Constantine, still a pagan emperor, was concerned not with religious truth, but about the

unity of his empire. He wanted the great rift between the extremely influential Alexandria(and its Western "satellites") and the entire Eastern portion of Christianity (the original

home of Christianity) to be healed at once! Furthermore, "he detested Judaism" (p. 75,



When Jesus became God and see p. 499. Rise of Christianity, Frend) and, of course, the

God which Judaism, including the first Christians, had always worshiped. He therefore

called a council of the bishops of the Church to work out a solution that would benefit hisempire.

"This council met at Nicaea in the early summer of 325. Three hundred bishops of theChurch were present .... The [pagan] Emperor presided [more often his own personal

religious advisor, Bishop Hosius, actually presided] over the council and paid its

expenses. ['At Nicaea the emperor provided lodging for the bishops in his palace. It wasthere, too, that the discussions took place, and in the presence of the emperor at that. .... It

is understandable if the bishops showed their gratitude by generous efforts to oblige the

emperor.' - p. 52, Lohse, Short Hist.] For the first time the Church found itself dominated

by the political leadership of the head of the state."

Three views were advocated at this council. (Actually, the real question to be decided at

this council was only the first step by Alexandrian philosophizers [and their Romansympathizers] toward establishing a new doctrine of God. The question was only, "Is

Jesus absolutely equal to the Father: all-powerful, always existing, and of the very samesubstance, or not?" The introduction of a "third person" as being equal to God was not yet being attempted officially.) Basically, Athanasius, the trinitarian from Alexandria, said,

"Jesus is absolutely equal to the Father. He has always existed beside the Father. He is of

the very same substance or essence (Homoousios) as the Father. He is absolute God and

must be worshiped as God." - p. 345, An Encyclopedia of Religion, Ferm (ed.), 1945.There was a very small minority of Western Bishops at the council who agreed with him

(those most influenced by Alexandria and Neo-Platonism, including the trinitarian

Bishop Hosius).

There was another (much larger) minority of Bishops at the council who were led by

Arius. Basically, Arius said, "Jesus is not God, although he could be called 'divine.' Hewas made by God (the Father alone) so there was a time when he did not exist! He was

made out of nothing and is, therefore, of an entirely different substance (or Essence) from

that of God. He must not be worshiped as the One True God." (Apparently Arius also believed that in his heavenly pre-existence Jesus had been the highest of angels. But this

was not an invention of Arius. It was a much earlier Christian tradition which Arius was

upholding - p. 50, A Short History of Christian Doctrine, Bernard Lohse, Fortress Press,

1985 - but the more recent trinitarians had rejected it. "Traditional Christian interpretationhas held that this 'angel' [the Angel of Jehovah] was a preincarnate manifestation of

Christ as God's Messenger-Servant." - Gen. 16:7 footnote, NIV Study Bible, Zondervan,

1985.)

The vast majority (more than 200 bishops) of those at the Council of Nicaea were led by

Eusebius of Caesarea. These were the Semi-Arians (see The American People'sEncyclopedia, 1954, p. 8-207). They strongly agreed with the Arians that Jesus was not

God and must not be worshipped as God! They believed that Jesus did not always exist.

Basically, they said, "The Father (God alone) generated Jesus (not out of nothing as Arius

believed, but) from a substance similar (Homoi ousios) to His own. He is not equal toGod, but is subordinate to Him, even though he is above all the rest of creation. Jesus

must not be worshiped as the One True God." - The Decline and Fall of the Roman



Empire, Gibbon, p. 374, Dell (Laurel edition). "By contrast [with the Arians and semi-

Arians], the strongest anti-Arians experienced their present as a sharp break with the past.

It was they who demanded, in effect, that Christianity be "updated" by blurring or evenobliterating the long-accepted distinction between the Father and the Son. - Collier's

Encyclopedia, v. 9, 1975 ed. "For young militants like Athanasius, however, ... Judaism

was an offensive, anti-Christian faith." - p.74, When Jesus Became God, Harcourt, 1999.

Notwithstanding the vast majority of bishops' unshakably strong insistence upon a non-

trinitarian view of God, the determination and power of the Emperor- supported (andAlexandrian and Neo-Platonist-influenced) bishops of the West prevailed after months of

stormy debates. Eusebius of Caesarea presented the baptismal creed of his own

Palestinian community to the Nicene Council. It did not satisfy the trinitarians.

"Accordingly, they [Constantine and Hosius primarily] took another baptismal creed, of much the same type as Eusebius's, and altered its text to serve their purpose, in the

process creating a new, non-liturgical type of confession. .... In the text itself, they

inserted the significant expressions 'true God from true God,' 'begotten not made,' 'fromthe substance [ousia] of the Father,' and - most important of all, as it turned out - 'of one

substance [homoousios] with the Father.' .... From the very beginning, however, people

like Eusebius of Caesarea had doubts about the creed, doubts that focused on the wordhomoousios. This was, to be sure, a vague and non-technical term which was capable of a

fairly wide range of senses. [According to historian Gibbon it was a mysterious term

"which either party was free to interpret according to their peculiar tenets." - p. 686, vol.

1, Random House.] It could in principle be taken to mean exact sameness of being, but itcould also be taken to suggest no more than a significant degree of similarity between

Father and Son [Origen, in fact, used the term to show merely a 'unity of will' between

the Father and the Son [88] - p. 46, Lohse.] - which, of course, everyone was glad toaffirm. On the other hand, the term was non-Scriptural, it had very doubtful theological

history, and it was open to what, from Eusebius' point of view, were some dangerous

misinterpretations indeed [including the one that was finally adopted and enforced by theRoman Church]." --- The trinitarians, however, assured Eusebius (and the large majority

of other Bishops opposed to them) that homoousios in this new creed would not be

interpreted in the way they feared.[105] - pp. 134, 135, Williston Walker, A History of the Christian Church, 4th ed., Scribners, 1985. After Eusebius failed to get a compromise

(concerning "substance" or "essence," but which still rejected any concept promoting any

equality for Jesus with God) and the Emperor backed the trinitarians with all his secular

power, it was forcefully put to the vast majority of bishops present: sign the trinitarianstatement or be exiled and treated as heretics. It is not too surprising, therefore, that the

majority of them signed (although most of them renounced it afterward). - Encyclopedia

Americana, p. 251, v. 2, 1957 ed. It is surprising, in fact, that, after escaping from the

Emperor's presence, so many remained faithful to their Arian and Semi-Arian beliefs. Astrinitarian Christian historian Kenneth Latourette describes the situation: "Constantine

banished Arius, ordered the death penalty for those who did not conform, andcommanded the burning of the books composed by Arius..." - pp. 50-51, Christianity

Through the Ages, 1965, Harper Chapel Books.

But the small minority of Western trinitarian bishops had won. "The [new, non-Scriptural Nicene] creed achieved the aim of excluding Arianism and providing the eastern church



with a formula to which all could assent in one sense or another [because of the many

different meanings possible with such terms as homoousios]." - Williston Walker,

History, p. 135.

"The decisions of Nicaea were really the work of a minority, and they were

misunderstood and disliked by many [even those] who were not adherents of Arius. In particular the terms ['out of the substance' - exousia] and homoousios ['of the same

substance'] aroused opposition, on the grounds that they were unscriptural, novel, ... and

erroneous metaphysically." - p. 41, Documents of the Christian Church, 2nd ed.,Bettenson, 1967, Oxford University Press.

"But [the Council of Nicaea's] formula of the Son's 'consubstantiality' [homoousios] with

the Father was slow to gain general acceptance,[148] despite [Emperor] Constantine'sefforts to impose it." - p. 72, The Oxford Illustrated History of Christianity, John

McManners, Oxford University Press, 1992.

"The Council of Nicaea, then, was not universal. Nevertheless, it is everywhere

considered the first ecumenical (or universal) council of the Catholic Church. Severallater gatherings would be more representative of the entire Church; one of them, the jointcouncil of Rimini-Seleucia (359), was attended by more than five hundred bishops from

both the East and West. If any meeting deserves the tilte "ecumenical," that one seems to

qualify, but its result - the adoption of an Arian creed - was later repudiated by the

Church. Councils whose products were later deemed unorthodox not only lost the"ecumenical" label but virtually disappeared from the official Church history." - p. 75,

When Jesus Became God, Harcourt, 1999.

In contrast to the conduct of the trinitarians we find the conduct of the Arians and Semi-

Arians during the Nicene Council (which we must read in the extremely biased accounts

of the Athanasians since their opponents' accounts, records, and doctrinal evidence weredestroyed by the prevailing Athanasians) to be a much more proper example for those

professing to be Christian: "The Arians .... recommended the exercise of Christian charity

[love] and moderation, urged the incomprehensible nature of the controversy, disclaimedthe use of any terms or definitions which could not be found in the Scriptures, and

offered, by very liberal concessions, to satisfy their adversaries without renouncing the

integrity of their own principles. The [trinitarians] received all their proposals with

haughty suspicion and anxiously sought for some irreconcilable mark of distinction, therejection of which might involve the Arians in the guilt and consequences of heresy. A

letter was publicly read and ignominiously torn [by the trinitarians], in which [Arian]

Eusebius of Nicomedia ingenuously [honestly, openly, honorably, with a superior character - Webster's New Collegiate Dictionary] confessed that the admission of the

homoousion, or Co-substantial [a non-Biblical, paganistic term], a word already familiar

to the Platonists, was incompatible with the principles of their theological system. Thefortunate opportunity [for the trinitarians] was eagerly embraced by the [minority group

of Western, trinitarian] bishops, who governed the resolutions of the Synod, and,

according to ... Ambrose, they used the sword, which heresy itself had drawn from the

scabbard, to cut off the head of the hated monster [Arianism and semi-Arianism]." - pp.685-686, Gibbon, vol. 1, Random House.



In other words, trinitarian Gibbon, who admittedly dislikes the non-trinitarian Arian

teaching, tells us that the Arians wished to keep peace and unity by compromising as

much as they honestly could. They wanted to confine the discussion to the Scripturesalone and not introduce any philosophic and paganistic teachings. And they wanted to

conduct this Council or Synod in the spirit of Christian Love. But the trinitarians would

have none of it and actually searched for a way to have the non-trinitarian majority persecuted as heretics! And when the Arian spokesman, in the spirit of Christian honesty

and openness, wrote that one thing they simply could not compromise with was the use

and potential meanings of the pagan non-Biblical term ("Homoousious" or "of equalsubstance" - a term introduced at the council by Emperor Constantine himself), the

trinitarian bishops immediately and publicly tore up the letter and started the proceedings

for heresy!

Which side seems more in line with the teachings of Christ and his Apostles to you?

(Compare Matt. 5:5-12; 5:39; 6:14-15; Gal. 5:19-24.) Don't we find the trinitarian

Athanasians - even during this most significant Council - more like those the Apostleswarned us about at 2 Tim. 4:3-5 and 1 John 3:10-12? Don't we find the more humble,

peace-loving Arians and Semi-Arians more in line with 1 John 4:17, 20, 21? Who is more

like the self-righteous ones in religious authority in these scriptures: Matt. 12:9, 14;22:15; 23:23, 34 - the Athanasians? The Arians and Semi-Arians?

"Nicaea cost the Church its independence, however, for the Church became imperial

from this time and was increasingly dominated by the Emperor." - Cairns, p. 142."Nevertheless ... Constantine's unification of state and church did not please everyone. ....

it had indeed required a mental and spiritual turnabout to belong to a church which,

instead of being perpetually proscribed ["outlawed," persecuted - see 2 Tim. 3:12, John15:19-20] was subsidized and directed from the Lateran palace under the guidance of the

Emperor."- Cairns, p. 143.

Up to this point Christians had been persecuted by those around them, including the

government itself - just as foretold by Christ and the inspired Bible writers, but they

would not persecute in return (also as commanded by Jesus). Then at this single stroke anew God was to be worshiped by all Christians, and these newly-proclaimed "orthodox"

(trinitarian) Christians were no longer persecuted, proscribed. Those being persecuted in

accord with Christ's prophecy were still the non-trinitarians who continued on the narrow

road (Matt. 7:13-14) as commanded by their Lord and Savior. "The Bishop of Rome(Pope) was given the royal palace of the Laterni [the Lateran Palace] and magnificent

new churches. The liturgy borrowed imposing features from official and court

ceremonial." Even "episcopal [bishops'] courts were given jurisdiction in civil cases." -

Grant, pp. 220, 221.

St. Jerome's doubts about the desirability of such a position for the church echoed afeeling of disgust that went wide and deep among the members of the church: "This

feeling had ancient roots. Before official recognition of the church, many Christian

writers had detested not only the Roman state but the whole Greco-Roman and

particularly Greek philosophical culture in which the Alexandrians and other apologistshad tried to dress the Jewish doctrines of Christianity." - The Ancient World:

"Christianity: From Hunted Sect to State Religion" - p. 225, Mankind Publishing



Company.

Again, the religion which Christ himself had said was no part of the world (Jn 17:16;compare 1 Jn 2:15-17) was now gladly fusing itself wholly with that world. Protestant

Church historian Neander noted, "the consequence would be a confusion of the church

with the world ... whereby the church would forfeit her purity, and, while seeming toconquer, would herself be conquered." - General History of the Christian Religion and

Church, vol. 2, p. 161.

She herself had become a large part of the adulteress (or the Harlot - Rev. 17:1-6; 18:2-3)

which she had been so clearly warned against. "Ye adulteresses [ASV footnote: 'That is,

who break your marriage vow to God'], know ye not that the friendship of the world is

enmity with God? Whosoever therefore would be a friend of the world maketh himself anenemy of God." - James 4:4- 5, ASV/KJV.

However, to get back to the influences upon that infamous council, the most influential person at the Nicene Council was Bishop Hosius of Cordova (sometimes translated

“Ossius” or “Osius of Cordoba”) who actually presided over most of the Councilsessions. He was the representative for the Pope (the Bishop of Rome) and the mosttrusted, most influential “Christian” advisor for the Emperor himself. As the leader of the

Western, Alexandria-influenced bishops he was committed to the trinity idea. It is he who

ultimately convinced the Emperor to decide (against the large majority of bishops

present) in favor of the “Jesus is God” doctrine.[126, 127] In fact, Constantine reliedalmost exclusively on this trinitarian advisor and had very little interest in the actual

decision of this council (except that it must permanently resolve the religious dissension

in his Empire): “Constantine had basically no understanding whatsoever of the questionsthat were being asked in Greek Theology” - p. 51, A Short History of Christian Doctrine,

Lohse, Fortress Press, 1985.

About 20 years before Emperor Constantine convened the Nicene (or Nicaean) Council,

the famous Bishop Hosius of Cordova was the “leading spirit” of the Council of Elvira in

306 A.D.[128] As The Catholic Encyclopedia tells us: “It is significant that the leading bishop at Elvira [Bishop Hosius] was to preside at the Ecumenical Council of Nicaea in

325." It is significant indeed! Was this “leading spirit” himself guided by Holy Spirit and

Holy Scripture? Well, let’s look at the results of the Council of Elvira, for, as Jesus

forewarned: “Ye shall know them by their fruits.” - Mattew 7:16, KJV.

Here, then, are the “fruits” of the Council of Elvira: its published canons. According to

The Catholic Encyclopedia (p. 185), “[The Council of Elvira] published the oldest known positive law concerning clerical celibacy." And what is “clerical celibacy”? Again The

Catholic Encyclopedia (p. 100) informs us: “Celibacy is the ecclesiastical law in thewestern [Roman Catholic] Church imposed on clerics forbidding ... those in holy ordersfrom marriage.”

Now turn to God’s inspired word at 1 Timothy 4:1-7 (KJV): “Now the (Holy) Spirit

speaketh expressly, that in the latter times some shall depart from the faith, giving heed toseducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their

conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from



meats, which God hath created to be received with thanksgiving of them which believe

and know the truth. For every creature of God is good, and nothing to be refused, if it be

received with thanksgiving: For it is sanctified by the word of God and prayer. If thou putthe brethren in remembrance of these things, thou shalt be a good minister of Jesus

Christ, nourished up in the words of faith and of good doctrine, where unto thou hast

attained. But refuse profane and old wives' fables, and exercise thyself rather untogodliness.”

And exactly how may a person recognize those who depart from the faith and give their minds to subversive doctrines? “(The) Forbidding to marry, and commanding to abstain

from meats, which God hath created to be received with thanksgiving of them which

believe and know the truth.” - 1 Tim. 4:3, KJV.

Throughout the history of Biblical Israel God allowed his priests and high priests to

marry (even John the Baptist’s father was a married priest - Luke chapter 1). And the

Christian servants of God were permitted to marry (and remain married) throughout thewritings of the New Testament Scriptures (e. g., 1 Tim. 3:2, 4) and up to the time of

Hosius. So what was it that inspired Bishop Hosius to include this God-defying commandto forbid marriages in the edicts of the Roman Church? Well, 1 Tim. 4:1 clearly showsthe source of that spirit, but the actual agent of that spirit at this time was the very popular

and influential surrounding pagan mystery religions and philosophies! In particular,

Hosius and his Alexandrian-influenced confederates borrowed extensively from the

Alexandrian trinity cult of Serapis-Isis-Horus: “The contributions of the Alexandrine cultto Christian thought and practices were even more considerable .... Its priests took on the

head-shaving [“tonsure” of Catholic priests] and the characteristic garments of the

Egyptian priests, because that sort of thing seemed to be the right way of distinguishing a priest. One accretion followed another." - The Outline of History, v. 1, p. 432. More

specifically: “the ceremonial burning of candles ... was a part of the worship of the

Serapeum .... her [Isis’] images stood in the temple, crowned as the Queen of Heaven and bearing the infant Horus in her arms. The candles flared and guttered before her and the

wax ex-votos hung about the shrine. The novice was put through a long and careful

preparation, he took vows of celibacy, and when he was initiated his head was shavedand he was clad in a linen garment .... The garments of ritual and symbol and formula

that Christianity has worn, and still in many countries wears to this day were certainly

woven in the cult and temples of Jupiter-Serapis and Isis that spread now from

Alexandria throughout the civilized world.' - The Outline of History, v. 1, p. 308.

Rome itself was greatly influenced by its own celibate pagan priests (in addition to those

of Jupiter-Serapis-Isis above which Rome also had imported). “When the worship of

Cybele, the Babylonian goddess, was introduced into Pagan Rome, it was introduced inits primitive form, with its celibate clergy.” - p. 220, The Two Babylons, Hislop. And the

highly-respected and very popular religion of Mithraism (which Emperor Constantinehimself favored) was well-known for its celibate priests. “Originally was one of the lesser

gods of the ancient Persian pantheon, but he came to be regarded as the spiritual Sun, the

heavenly Light,... and already in the time of Christ he had risen to be co-equal with,

though created by, Ormuzd (Ahura-Mazda), the Supreme Being....” (pp. 136-137)“Mithraism had its austerities, .... It had also its nuns and its male Celibates.” - p. 143,



The Paganism in our Christianity, Weigall, New York, 1974. So we plainly see that in

both Alexandria and Rome the customary perception of a priest included the unscriptural

pagan concept of celibacy!

For those who accept the authority of the Holy Scriptures and the testimony of history,

there can be absolutely no doubt as to what “spirit” motivated Hosius, who was the“leading spirit” of the Council of Elvira, and motivated the Roman Church which

accepted the paganistic doctrines he advocated. “[those who] desert the faith and who

give their minds to subversive doctrines inspired by devils” include those who “forbidmarriage and inculcate abstinence from certain foods.” (Incidentally that same Roman

Church did “inculcate abstinence from certain foods.” The Catholic Encyclopedia, 1976,

admits, in the article entitled “Abstinence”: “The law of abstinence is binding to all over

14 years of age .... It forbids the eating of meat and soups of meat stock, gravy and saucesof meat. On days of complete abstinence these foods may not be eaten at all.” - p. 17.) “In

325 the Council of Nicaea declared that those who were unmarried at ordination could

not marry afterward ....” - p. 280, The Christian Book of Why, John C. McCollister (Lutheran minister and university professor - graduate of the Trinity Lutheran Seminary),

NY, 1983. - - Also see p. 660 f.n., Will Durant, The Story of Civilization, vol. 3, Simon

& Schuster, Inc., 1944.

It becomes clear, then, why the Athanasians refused to agree to stick to the Holy

Scriptures as their support for a multiple-person God during the Nicene Council: The

western pagan-borrowing, Alexandrian-influenced “Christians” had been bending andignoring Scripture for so long that it was already a clearly established pattern. Scripture

had to be ignored in order to adopt popular paganisms. It should come as no surprise,

then, that these paganizing Alexandria and Rome-influenced western bishops would notstick to scripture (in spite of the pleas by the majority of bishops present at the council) as

the sole basis for their desired adoption of the trinity doctrine at the Nicene Council. Why

even during that very same council, according to Prof. McCollister above, they forced theinclusion of the pagan-inspired scripturally condemned practice of “forbidding marriage”

(and “inculcating abstinence from certain foods"! One of the ‘fruits’ of the Nicene

Council itself also included the forbidding of a certain food: “At the Church Council in Nicaea, in 325 A.D., it was officially stated that it was forbidden for Christians ... to eat

unleavened bread on Pessach (Passover)....” - ‘The Jews! Your Majesty’, Dr. Goran

Larsson (trinitarian), Jerusalem Center for Biblical Studies and Research, 1987. This

certainly shows the “fruits” of these men and the “fruits” of the Nicene Council as awhole!

Embracing the more popular and influential pagan philosophies and religious doctrines

and marrying them to god’s pure religion was more important to them than God’sinspired word. A clear example of the figurative “adultery” the Bible warns against! But

what about that “Christian” emperor who convened the Nicene Council and finallydecided its “canons” himself? Saint Constantine some churches have named him. Was he

really a trinitarian Christian? Was he a Christian at all? As we have seen, Constantine,

throughout his reign, was more pagan than Christian and didn’t even ask to be baptized as

a Christian until he lay upon his death bed. “Toward the close of his life he favored the[non-trinitarian] Arians ... and he even banished many Roman Catholic [trinitarian]



bishops. In the year 337 he fell ill ..., was baptized, and died after a reign of 31 years.” -

Encyclopedia Americana, p. 555, v. 7, 1944. Not only did Constantine “favor” the Arians

in his later years and help them to dominant positions in the Church that they retained for many years after his death,[136] but he made an extremely significant gesture as he lay

upon his death bed! “Not until his last illness did he fully accept Christianity. Then he

cried, ‘let there be no ambiguity!’ and asked for baptism [by an Arian, non-trinitarian bishop].” - Compton’s Pictured Encyclopedia, v. 3, p. 456, 1950. Instead of calling in his

old friend and advisor, Hosius, or even Athanasius, he called for Eusebius of Nicomedia,

(the leader of the Arian party since the death of Arius) to baptize him! This certainlyended any ambiguity! “[Eusebius of Nicomedia] baptized Constantine in 337, and

became patriarch of Constantinople in 339 [the capital of the empire at that time].” -

Americana, 1944, v. 10, p. 585. What a powerful and significant deathbed confession by

Constantine! In other words, Constantine, upon the insistent advice of Hosius, had forcedthe trinitarian views of Athanasius and the Alexandrians upon a reluctant Church. Shortly

after, however, he began exiling the trinitarians and restoring the Arians and Semi-

Arians. Then, when he finally decided to fully become a Christian himself, he chose to be

baptized as an Arian Christian to dispel any perception of ambiguity about himself andhis desires for the empire.

Eusebius was the man who the emperor had chosen to baptize him. He was most

important writer in the first quarter of the fourth century. Eusebius of Caesurae is also

known as Eusebius Pamphili. He was born around 270 A.D., and died around 340 A.D.

He was considered the greatest church historian and Greek scholar of his day. “Eusebiusof Caesurae, to whom we are indebted for the preservation of so many contemporary

works of antiquity, many of which would have perished had he not collected and edited

them.” Robert Roberts, in Good Company, vol. III, pg. 10 . "Eusebius, the greatest Greek teacher of the Church and most learned theologian of his time...worked untiringly for the

acceptance of the pure Word of the New Testament as it came from the

Apostles...Eusebius...relies throughout only upon ancient manuscripts, and always openlyconfesses the truth when he cannot find sufficient testimony." E.K. in the Christadelphian

Monatshefte, Aug, 1923 from Mosheim, in an editorial footnote. "Eusebius Pamphili,

Bishop of Caesurae in Palestine, a man of vast reading and erudition, and one who hasacquired immortal fame by his labors in ecclesiastical history, and in other branches of

theological learning. Chapter 2, 9...Till about 40 years of age he lived in great intimacy

with the martyr Pamphilus, a learned and devout man of Caesurae, and founder of an

extensive library there, from which Eusebius derived his vast store of learning. Dr.Wescott, in “General Survey,” page 108. "Eusebius, to whose zeal we owe most of what

is known of the history of the New Testament." Peake Bible Commentary, page 596.

According to Conybeare: "Eusebius cites this text (Matt. 28:19) again and again in workswritten between 300 and 336, namely in his long commentaries on the Psalms, on Isaiah,

his Demonstratio Evangelica, his Theophany ...in his famous history of the Church, andin his panegyric of the emperor Constantine. I have, after a moderate search in these

works of Eusebius, found eighteen citations of Matthew 28:19, and always in the

following form: ‘Go ye and make disciples of all the nations in My name, teaching them

to observe all things, whatsoever I commanded you.’" - Conybeare's Journal of 1902.Eusebius by his works reveals the original baptismal formula which was written and



practiced by the early church.

It must be made perfectly clear that the original Nicene Creed, as formulated in 325 A. D.and forced upon the Church, did not yet attempt to include the Holy Spirit as an equal

member of a “Godhead.” The Nicene Council was just the first step in the Alexandrian

process of making an official trinity for Christendom. “...the early Church did notforthwith attain to a complete [trinity] doctrine; nor was it, in fact, until after the essential

divinity [‘deity’] of Jesus had received full ecclesiastical sanction [325 A.D. or later] that

the personality of the Spirit was explicitly recognized, and the doctrine of the Trinity[fully and officially] formulated. .... It is better to regard the spirit as the agency which,

proceeding from the Father and the Son, dwells in the church as the witness and power of

the life therein.” - Encyclopedia Americana, v. 14, p. 326, 1944-1957. The Council of

Constantinople (381 A. D.) was the first official decree concerning “the personality of theHoly Spirit”. - Cairns, pp. 142, 145, and Encyclopedia Britannica, v. 6, p. 22, 1985 ed.

Famed trinitarian Church historian Neander notes in History of Christian Dogma:“Though Basil of Caesarea [famed late 4th century trinitarian bishop - one of the ‘Three

Cappadocians’ who were instrumental in further developing the trinity doctrine to thefinal form adopted at the council of Constantinople in 381 A. D. - An Encyclopedia of Religion, p. 794; and p. 237, The Oxford Dictionary of the Christian Church, 1990

printing] wished to teach the divinity [deity] of the holy spirit in his church, he only

ventured to introduce it gradually.”

There was a very good reason for the reluctance of the early Christians to accept this new

doctrine of the Spirit: And “In the New Testament there is no direct suggestion of a

doctrine of the Trinity. The spirit is conceived as an impersonal power by which Godeffects his will through Christ.” - An Encyclopedia of Religion, Ferm (ed.), 1945, p. 344.

In fact, Gregory of Nazianzus (one of the ‘Three Cappadocians’ whom trinitarian Lohse praises as being essential to the final defeat of the Arians at the Council of

Constantinople), “declared that it was the destiny of his time [381 A. D.] to bring to full

clarity the mystery which in the New Testament was only dimly intimated.” - p. 64, AShort History of Christian Doctrine, Bernard Lohse, Fortress Press, 1985.

Trinitarian Gregory also had to admit, “But of the wise men amongst ourselves

[Christians], some have conceived of him [Holy Spirit] as an Activity, some as aCreature, some as God; and some have been uncertain which to call Him, out of

reverence for Scripture, they say, as though it did not make the matter clear either way.

And therefore they neither worship Him nor treat Him with dishonor, but take up aneutral position, or rather a very miserable one, with respect to Him. And of those who

consider Him to be God, some are orthodox in mind only, while others venture to be sowith the lips also.” - “The Fifth Theological Oration,” section 5 (page 616, Vol. 7, The Nicene and Post-Nicene Fathers, second series, as quoted in The Master Christian

Library, Version 5 (software).

It is important to realize that a Christian must be many things. It is not enough to have allthe faith in the world, for instance, and not have real and abundant Christian Love (1 Cor.

13:1-3; James 1:14-17). Nor is sincerity alone (though it is important) a proof of truth.



People can, and do, most sincerely believe in the speculations, traditions, and myths of

men as being of equal (and even greater) importance to the Bible. The trinitarians at the

Nicene Council (and after) clearly took that approach, whereas the Arians attempted tokeep Scripture as their ultimate source of doctrine. (Matt. 15:3, 7-9; Col. 2:8; 1 Tim. 1:3,

4; 2 Tim. 4:3-5)

Likewise, although you must have the true knowledge of God (Jn. 17:1, 3; 2 Thess. 1:8)

that is not enough in itself. In other words, although a man may have love, faith, and

many other admirable (and essential) Christian qualities, he still may not know God. And,similarly, just because a man may really know and believe the essential and required truth

about the Only True God, does not, in itself, make him a Christian unless he also

possesses the other required qualities and knowledge. It's not necessarily true that Hosius,

or Athanasius, were wrong in all of their views of Christianity (nor conversely, that Ariuswas right in all of his views of Christianity). Nevertheless, we must look at their “fruits”

as Jesus told us (and as we did for Hosius earlier in this paper) - Matt. 7:16. And if their

“fruits” betray them as “false prophets,” we must ask ourselves, to be honest, in whatsense they are “false prophets.”

We have seen the rotten fruit that Hosius bore even before the Nicene Council. After thatcouncil Hosius violently opposed the Arians and Semi-Arians. “Hosius presided [at the

Council of Sardica], which showed itself so hostile to Arianism, and afterwards he

supported Athanasius in such a way as to bring upon himself a sentence of banishment...”

- Britannica, 1956, v. 11, p. 790. Hosius’ “fruits” were so vile and violent that eventhough he was Constantine’s favorite (Gibbon, p. 674, vol. 1) and had so much

persuasive influence over the emperor that others complained that he must use magic

(Gibbon, p. 651, vol. 1), he was nevertheless banished!

Athanasius had a violent spirit unlike that of the gentle, scholarly Eusebius of Caesarea

and Arius. “[Arius’] most implacable adversaries have acknowledged the learning and blameless life of the eminent presbyter, who, in a former election, had declined, and

perhaps generously declined, his pretension to the episcopal throne.” - The Decline and

Fall of the Roman Empire, Edward Gibbon, p. 374, Dell, 1963 ed.

Although he was offered the position, the humble Arius declined to become Bishop of

Alexandria, and, instead, Alexander eagerly snatched at and became bishop and started

the whole trinitarian debate which finally led to the Council of Nicaea. After that council,when passions had cooled somewhat (at least the Emperor’s had), Arius was recalled

from exile (exiled because he had refused to sign the Nicene Creed). Upon his return

“Arius himself was treated by the whole court with the respect which would have beendue to an innocent and oppressed man. His faith was approved by the Synod of

Jerusalem; and the emperor seemed impatient to repair his injustice, by issuing an

absolute command [because of the violent objections of Athanasius and his followers]that he should be solemnly admitted to the communion in the Cathedral of

Constantinople. On the same day which had been fixed for the triumph of Arius, he

expired; and the strange and horrid circumstances of his death [not to mention the highly

improbable timing of this “coincidence”] might excite a suspicion that the orthodox saints[Athanasius, et. al.] had contributed more efficaciously than by their prayers to deliver

the [trinitarian] Church from the most formidable of her enemies. The three principal



leaders of the Catholics, Athanasius of Alexandria, Eustathius of Antioch, and Paul of

Constantinople, were deposed ... and were afterwards banished into distant provinces by

[Constantine], who, in the last moments of his life received the rites of baptism from theArian bishop of Nicomedia.” - Gibbon, pp. 380-381, Dell.

Trinitarian Gibbon, who had no sympathy for the “odious” doctrines of Arius, obviouslyconcluded from his studies that someone had poisoned the gentle, humble Arius to

prevent him from taking communion and that the probable perpetrators of this terrible

deed included the violent Athanasius. Clearly the Emperor believed he had proof of Athanasius’ involvement also. It appears that among the violent “fruits” of Athanasius

there literally may have been a poisonous fruit. "Athanasius argues that God the Father is

also God the Son. He says God actually became Jesus despite the fact that, throughout the

Gospels, the Son describes himself as being other than the Father and less than Him. Heransacks the New Testament for evidence to support his position, but the only texts he

can find are two lines from the Book of John: "I and the Father are one," and "He who

has seen me has seen the Father." But it is perfectly clear from the context of thesestatements that Christ is talking about representing God, not about being him. .... so,

although he claims to believe that the New Testament is the word of God, he simply

ignores the words that are inconsistent with his theory! In fact, since he cannot find any basis in Scripture for his conception, he and his friends borrow a word from Greek

philosophy - homoousios - to express it." - pp. 117-118, When Jesus became God,

Harcourt, 1999.

"On the other hand we have Eusebius (of Caesarea), who was not only acknowledged as

the greatest scholars of the age, but also having a truly gentle spirit and genuinely sought

peace." - Cairns, p. 144. It was this love for peace that led him to propose thecompromise creed that was rewritten by others into a trinitarian form and forced on the

bishops at the Council by Constantine himself. Eusebius’ unhappy decision finally to sign

that reworked creed was also a result of his gentle nature and “dislike of controversy.” Helater greatly regretted his choice and worked diligently to repair the damage it had done.

We have already seen the pagan “fruits” of Constantine. We have also seen that when hefinally did become a Christian, he became an Arian Christian. I’m not entirely certain

where all this “fruitage” leads us. It’s even possible that none of these people (nearly 300

years after the death of Jesus) were true Christians. And yet, from what records [mostly

trinitarian, of course] we have today of their “fruits,” it is obvious that a real Christianwould rather be associated with Arius or Eusebius of Caesarea than Hosius or Athanasius

(whether before, after, or during the Council of Nicaea)!

We must also examine the “fruits” of the man who finally restored the power of the

Athanasians and their trinitarian Nicene Creed after it appeared as though they were both

a lost cause: Theodosius the Great. “A second great autocrat who presently contributed tothe stamping upon Catholic Christianity of a distinctly authoritative character was ...

Theodosius the Great (379-395). He forbade the unorthodox to hold meetings, handed

over all churches to the Trinitarians." - The Outline of History, v. 1, p. 439, 1956. In

other words, the Arians (and Semi-Arians), who had been the “orthodox” Church (at leasthere in the capital city and in the eastern empire) for about 50 years, were now declared

“heretics” again, not by the Church but by the Emperor, Theodosius, and their churches



were turned over to trinitarian control by the Emperor! “Theodosius I in 380 issued an

edict that made [trinitarian] Christianity the exclusive religion of the state. Any who

would dare to hold any other form of worship would suffer punishment from the state." -Cairns, p. 135. This persecution of non-trinitarians has persisted for many centuries: ”She

was burned to death in England in 1550. Her name? Joan Bocher. Her crime? The

Encyclopedia Britannica (1964) says: “She was condemned for open blasphemy indenying the Trinity, the one offense which all the church had regarded as unforgivable

ever since the struggle with Arianism.” – WT ’87 6/15, p.4, The "Blessed Trinity" - Is It

in the Bible?

In 381 A.D. trinitarian Emperor Theodosius ..."invited about 150 selected Eastern

bishops to come to the capital to take part in the Council of Constantinople. This council

plays a critical but somewhat odd role in the history of the Arian controversy. Althoughthe creed it adopted ... is generally considered to have terminated the controversy,

attendance at the council was far from universal, it was wracked by bitter internal

disputes, and its overall importance was not immediately recognized. Not long after thisthe advocacy of Arian views (at least of the radical sort) and the possession of Arian

writings would become crimes punishable by death." - pp. 222, 223, When Jesus Became

God, Harcourt, 1999. And so the persecution of the Jews and various Christian sects(especially Arian and Semi-Arian) reached new heights.

“The Council [of Constantinople] of 381 was called by Theodosius the Great (379-395),

and its chief claim to fame is that it terminated the struggle over the Nicene Creed by theapproval of a version of it which is in substantial agreement with that adopted at Nicaea

(325)." - An Encyclopedia of Religion, Ferm, p. 200, 1945. This council officially

established the Holy Spirit as a person equal to the Father and the Son and therebycompleted the official acceptance of this pagan doctrine into the Roman Church.

Besides forcing the Church to follow his own will and personal doctrinal preferences,what kind of “fruitage” can we see from Theodosius? “Theodosius [in 390 A. D.] had

gathered the people of Thessalonica [at least 7000 men, women, and children], whose

governor had been slain, into the circus in that city and had ordered their massacre.” - p.156, Cairns. In an incident highly similar to that perpetrated by Hitler (another professed

“Christian” world leader) in WWII, the Christian citizens were ordered massacred by the

absolute ruler of the Empire. The “orthodox” trinitarian Church, however, sternly

“disciplined” him: “When he came to Church to take the Communion, [Bishop] Ambroserefused him admission to the Lord’s Supper until he humbly and publicly repented of this

deed." - Cairns, p. 156. Really! I guess that really taught him a lesson, huh?

To show the degree to which the political state had come to control “orthodox”

Christendom it is significant that this “terrible” penance “enforced” upon the Emperor

Theodosius is “regarded by the Church as one of its greatest victories over the temporal power." - Encyclopedia Americana, pp. 371-372, v. 8, 1957 ed. I think we can clearly see

the “fruits” of the man (Theodosius “the Atrocious” is a more apt title) who single-

handedly (and permanently) restored the Athanasians and restored (and completed) their

Alexandrian trinity doctrine to the “mother” Church (and, ultimately, to all the manychurches or “daughters” that sprang from her).



We can also see that to a large degree the state had become the master of the Church.

(“You cannot serve two masters” - Matt. 6:24, Ro. 6:16, Acts 5:29.) Remember who

controls and manipulates the governments of the world! - Luke 4:5-6; 2 Cor. 4:4; John18:36. Isn’t it extremely significant that it was the state that first forced the Trinity

Doctrine on a reluctant church in 325 A.D.? And it was the state that permanently

restored that doctrine to the church when it had nearly died out? “And we know that weare of God, and the whole world lieth in wickedness (under Satan's control) .” - 1 John

5:19, KJV.

But even with the great power of the Roman Empire dominating the Church and the dire

consequences of being branded “heretical” (non-trinitarian) by that power, most

Christians resisted the new official “knowledge of God,” and it remained for the great

trinitarian “scholars” and “saints” to promote the trinity doctrine among the people tocement it in both mind and heart. Of the great “saints” who finally ingrained this pagan-

inspired doctrine from within (as compared to the external forces from the Emperor and

pagan philosophies) the three “greatest” and most influential were Athanasius, Augustine,and Cyril of Alexandria. So what were the “fruits” of Cyril of Alexandria? Besides being

a very active promoter of heresy (“he was a zealous advocate of veneration of the Virgin

Mary” - An Encyclopedia of Religion, p. 214). “... he was patriarch of Alexandria from412, when he succeeded his uncle Theophilus in that station, till his death [June 444 A.

D.]. .... so intemperate was his zeal for orthodoxy and for the extermination of dissent

from the Creed of Nicaea ... that it has brought down the animadversion [censure] of

some modern Church historians .... Among modern Protestant writers Dean Milman inhis History of Latin Christianity presses against him charges of barbarity, persecution and

bloodshed, on account of which Cyril, though styled saint, must be esteemed ‘one of the

worst heretics against the spirit of the gospel.’ He is charged with ... having with anarmed rabble wrecked the synagogues and driven Jews in thousands out of the city.” -

Encyclopedia Americana, v. 8, pp. 371-372, 1944.

“Often in open conflict with the civil authorities of the city and province, he may be held

responsible, at least indirectly, for riots and even massacres in the city, including Jewish

pogroms and persecutions of the heathen and schismatics [various Christian sectsincluding non-trinitarians].” - Encyclopedia Americana, v. 8, p. 371, 1957. “A nephew of

the same Theophilus who had brought about the exile of John Chrysostom, Cyril had

succeeded his uncle as bishop in 412 and shared not only Theophilus’s jealousy of the

church of Constantinople, but also the lack of scruple in the pursuit of power which hadmarked the patriarchs of Alexandria since Athanasius.” “... Cyril of Alexandria, the most

powerful Christian theologian in the world, murdered Hypatia, the most famous Greco-

Roman philosopher of the time. Hypatia was slaughtered like an animal in the church of

Caesarion .... Cyril may not have been among the gang that pulled Hypatia from her chariot, tearing off her clothes and slashing her with shards of broken tiles, but her

murder was surely done under his authority and with his approval. .... Cyril’s fame arosemainly from his assaults on other church leaders, and his methods were often brutal and

dishonest. - p. 19, Bible Review, Feb. 1997. But such was the “spirit” of the Roman

Church in those days that throughout the 32 years that he promoted the murder and

persecution of Christians, Jews, and pagans he retained his high office in that Churchand, in fact, later even became canonized as a “saint” and even, in 1882, received the



highest accolade by being declared a “Doctor of the Church.” Only “saints” may receive

this high honor because of their learning and “holiness of life!” Throughout the long

history of the Roman Church only 32 “saints” have been so honored! - The CatholicEncyclopedia, p. 170, 1976 ed.; Collier’s Encyclopedia, p. 612, v. 7, 1975 ed.

As we have seen already in this study, the highest authority among the “saints” and“Doctors” of the Church, Augustine, was one of the greatest borrowers from paganism

and pagan philosophy. Augustine became, by far, the most influential interpreter and

defender of the newly adopted trinity doctrine. “Augustine, St. (354-430), .... his teachinghas been a dominant influence in subsequent Christian thought.” And “Augustine’s

philosophy is Neoplatonic in inspiration. He had fallen under the spell of Plotinus prior to

his conversion, and certain permanent elements in his thought ... must be attributed to

Plotinus’ influence.” - Encyclopedia International, p. 194, v. 2, 1966 ed. “Augustine, whowas born and lived in North Africa [very much Alexandria-influenced], was not a clear

and systematic philosopher [he frequently contradicted his own writings]; but he was a

writer of genius, essentially modern in spirit, trying to find the philosophical foundationsof a personal faith in an analysis of his own consciousness; he was deeply influenced by

Neo-Platonism.” - Encyclopedia Americana, p. 779, v. 21, 1957 ed.

It is noteworthy that Augustine (like Hosius) supported the “forbidding of marriage” (or

celibacy) rule. Also “He helped to develop the [pagan-originated] doctrine of purgatory

with all its attendant evils." - Cairns, p. 161. “In the writings of Augustine ... there is a

recognition that theology can draw on all three sources: philosophy, Scripture, andtradition.” [But when Augustine actually, on occasion, “draws on” Scripture, notice how

he uses it:] “Augustine’s acceptance of the allegorical interpretation of Scripture meant

that the latter could be treated with a certain measure of freedom.” - p. 79, EncyclopediaInternational, Grolier, Inc., vol. 18, 1966 ed. (See trinitarian Church historian Cairns’

comment on “the allegorical system of interpretation” developed in Alexandria which

“resulted in absurd and, often, unscriptural theological ideas.” - pp. 119-120, ChristianityThrough the Centuries, 1977 ed.)

How much Augustine was devoted to the authority (and traditions) and its alreadyestablished doctrines of the 5th century Roman Church over and above the actual inspired

scriptures can be shown by this statement from his writings, “I should not believe the

Gospel, did not the authority of the Catholic Church move me thereto." - Encyclopedia

Britannica, p. 684, v. 2, 14th ed. So the fact that the “mother” Church had declared (as“encouraged” by Emperor Constantine) the new doctrine that Jesus is equally God with

the Father to be true in 325 A.D. (and reaffirmed it, with the addition of the Holy Spirit,

in 381 through the “encouragement” of Emperor Theodosios) was enough for Augustine!

No other proof was necessary for him no matter what the scriptures might say! And sothis Neo-Platonist “Christian” writer of genius became the greatest authority of the

Roman Church in defense (and promotion of) its newly-established trinitarian doctrine.

The Nicene Council itself has been shown to be in complete opposition to the Spirit of

God. “The adoption of a non-Biblical phrase at Nicaea, constituted a landmark in the

growth of dogma; it is true [say the ‘orthodox’], since the Church - the Universal Churchspeaking by its bishops [a tiny minority, as we have seen, who, through a pagan emperor,

forced their will upon the majority of bishops] - says so; though the Bible does not!” -



Encyclopedia Britannica, 14th ed., v. 7, pp. 501-502.

It is also generally recognized that the Council of Nicaea led directly to many non-Biblical “fruits” such as the doctrine of “veneration” for “Mary, the Mother of God,” the

“Queen of Heaven,” “more prayed to than Christ himself." - p. 160, Eerdman’s

Handbook to the History of Christianity, 1977. An Encyclopedia of Religion, for example, tells us that the “veneration” of Mary “The Mediatrix” derived “from the

church’s desire to safeguard the orthodox doctrine of the Deity of Jesus Christ

[established, of course, at the Nicene Council] and to maintain a human mediator beforethe Godhead, as well as from pagan goddess-worship [Isis and other Mother

Goddesses].” - pp. 473, 814. And, of course, as we have already seen (McCollister), a

declaration of the scripture-denying celibacy (marriage-forbidding) doctrine was one of

the “fruits” of the Nicene Council of 325 A. D. and clearly shows how “pleasing” to Godthis highly esteemed (by trinitarians) Council really is! People enforcing such a thing are

clearly identified in the Bible as those who “abandon the faith”: “Now the Spirit speaketh

expressly, that in the latter times some shall depart from the faith, giving heed toseducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their

conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from

meats, which God hath created to be received with thanksgiving of them which believeand know the truth." - 1 Timothy 4:1-3, KJV. These words show us exactly how we can

we identify such God-defying apostates. As among other things which they were “taught

by demons,” one was to “forbid people to marry...” - 1 Tim 4:1-3, KJV.

Author and historian H. G. Wells was not so subtle in his criticism of the Nicene Council:

“the Council of Nicaea, which ... formulated the creed upon which all the existing

Christian churches are based, was one of the most disastrous and one of the leastvenerable of all religious gatherings.” - God, The Invisible King. Wells is referring,

among other things, to the trinitarians’ hateful treatment of the Arians and Semi-Arians

during the council (and through its decrees). The trinitarians in this very council were thefirst to give pagan, non-Biblical terms and concepts critical importance, the first to

formally, officially curse their brother Christians, and have them actively and severely

persecuted. - p. 160, Eerdman’s Handbook to the History of Christianity, 1977.

Wells went on to say: “The systematic destruction by the [Western church trinitarians] of

all [opposing Arian and Semi-Arian] writings, had about it none of that quality of honest

conviction which comes to those who have a real knowledge of God ...." - God, TheInvisible King, Wells, quoted in 1964 WT, p. 376.

Trinitarian Robert M. Grant writes: “The books of Arius ... were to be burned; thediscovery of such writings if concealed was to result in the application of the death

penalty.” - p. 243, Augustus to Constantine, Harper and Row, 1990.

Constantine (and the triumphant, hate-ridden western bishops) even made sure that the

canons of the Nicene Council would elevate Alexandria, which, as we have seen, already

had great influence over the western church, to a position of control over the eastern

church. “The [Nicene] council ... granted papal authority in the east to the Bishop of Alexandria.” - p. 6149, vol. 17, The Universal Standard Encyclopedia (An abridgment of

The New Funk and Wagnalls Encyclopedia), 1956 ed.



A final observation concerning the Nicene Council has to do with an event that may (or

may not) indicate a higher judgment. We know that, upon occasions of great significance

in the relationship of mankind with its God, God has shown approval or condemnationthrough acts often considered to be “acts of God” or “acts of nature.” For example, “The

earthquake was figurative of divine judgment.” - New Bible Dictionary, 2nd ed., Tyndale

House Publ., 1982. The earthquake that hit Jerusalem when Jesus was killed (Matt. 27:51,54) was obviously a sign of God’s displeasure with the unfaithfulness of His people. And

Rev. 6:12-17 shows the great day of wrath of God and of the Lamb will begin with a

“great earthquake."

Why would God bring destruction upon a land or a city that claims to be worshiping

Him? “Even all nations shall say, Wherefore hath the Lord done thus unto this land? what

meaneth the heat of this great anger? Then men shall say, Because they have forsaken thecovenant of the LORD God of their fathers, which he made with them when he brought

them forth out of the land of Egypt: For they went and served other gods, and worshipped

them, gods whom they knew not, and whom he had not given unto them:" - Deut. 29:24-26, KJV. (Compare Matt. 7:21-23.)

“The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon,

king of Judah. I will utterly consume all things from off the land, saith the LORD. I will

consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea,

and the stumbling blocks with the wicked: and I will cut off man from off the land, saiththe LORD. I will also stretch out mine hand upon Judah, and upon all the inhabitants of

Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the

Chemarims with the priests." - Zephaniah 1:4-6, KJV. [The footnote for verse 1:5 in NIVSB reads: “swear by the LORD ... by Molech. Syncretism (worship of one's own god

along with other gods).”]

As for the fate of the city where a church claiming to serve the God of the Bible (Jehovah

- Psalm 83:18, KJV; Ex. 3:15, NEB; ASV; Living Bible; MLB; Young’s; etc.) first began

to proclaim that God was three persons (“gods ... that he had not given unto them” toworship equally with Him!): there was barely enough time for the bishops and their

retinues to leave the area and for Constantine to declare his decision as “the judgment of

God” before Nicaea was completely destroyed by an earthquake! - Encyclopedia

Americana, p. 302, v. 20, 1944 ed. “Constantine declared that ‘the decision of 300 bishops [at Nicaea] must be considered none other than the judgment of God.’ The

judgment of God was perhaps more obvious later in the same year when an earthquake

toppled the city.” - p. 87, Safari for Seven, Thea B. Van Halsema, Baker Book House,

1967.

With the passage of the centuries many ‘daughters’ were spawned as branches brokeaway from the ‘Mother’ Church at Rome. And in spite of their sometimes violent

disagreement among themselves, they nearly always kept the adulterous mark of their

Mother: many of her pagan-inspired doctrines and celebrations. Speaking of the doctrine-

forming ecumenical councils of the early Roman Catholic Church, starting with the Nicene Council of 325 we are told, “Of these, the Protestant churches generally recognize

[as authoritative today] the first four; the Church of England ... the first five .... The



Greek church accepts the first seven.” - The American People’s Encyclopedia, v. 6, p. 6-

395, 1954.

We have seen how God’s people never had even the hint of a three-in-one God concept

throughout their history while it was a common belief in many contemporary lands. We

have seen how the trinity idea was gradually introduced into Christendom through pagan“Christian” philosophers. We have seen how, in 325 A. D., the still-pagan emperor and

his Alexandrian-influenced trinitarian advisor forced the trinity idea on a reluctant church

as the first official doctrinal change of a church that had, for the first time, becomedominated by the secular government. In fact, church historian (and strong trinitarian)

Cairns admits that “[Christendom’s] association with the Roman state between 313 and

590 [A. D.] was to bring it many flaws.” - CTTC, p. 130.

We have seen how the most respected and most influential Church “authorities” were

greatly pagan-influenced and insisted on the authority of state-dominated, pagan-inspired

ecumenical council decisions over and above any scriptural authority (or truly Apostolictradition). We have seen how this same Roman Church adopted and taught other

obviously pagan-inspired anti-scriptural doctrines during this very same time periodthrough the efforts of these very same “Christians.” We have seen how the Pope himself admits that although he has the authority to abolish an obviously pagan doctrine within

his church he cannot go against such a strong tradition! - The Outline of History, v. 1, p.

308.

And we have seen how nearly all of Christendom today has inherited the traditions

imposed by the first councils of that state-dominated, pagan-inspired Roman Church.

(Nearly all of Christendom has come to blindly accept this paganistic tradition ascompletely natural and proper. Many of its adherents even claim that only the ignorant

and uneducated - or intellectually dishonest - would dispute this essential doctrine.) This

is a very common tactic among trinitarian apologists. For example, Walter Martin in his popular The Kingdom of the Cults, 1985 ed., p. 67, implies that those who don’t believe

in Jesus’ deity are “non-intellectuals.” And on p. 71 he derides those who present

evidence against Jesus’ “deity” as “masquerading as Biblical authorities.” And the booklet published by Seventh-day Adventists, God’s Channel of Truth—Is it the

Watchtower?, 1967, pp. 101-102, derides either the scholarship or the honesty (or both)

of anti-trinitarian scholars.

Clearly this manifestation (or foremost representative) of Babylon the Great seated upon

the seven hills of Rome has spawned many daughters who share in her harlotry. And how

clearly worshipers of the Only True God are commanded to get away from suchidolatrous harlotry and touch not the unclean thing. - Revelations 18:4, 5; Is. 52:11; Jer.

51:9.

“When the LORD thy God shall cut off the nations from before thee, whither thou goest

to possess them, and thou succeeded them, and dwellest in their land; Take heed to

thyself that thou be not snared by following them, after that they be destroyed from

before thee; and that thou enquire not after their gods, saying, How did these nationsserve their gods? even so will I do likewise." - Deuteronomy 12:29-30, KJV.



“In the New Testament the word ... (idololatria), afterwards shortened occasionally to ...

(idolatria) [‘idolatry’], occurs in all four times, viz., in 1 Cor. 10:14; Gal. 5:20; 1 Pet. 4:3;

Col. 3:5. In the last of these passages it is used to describe the sin of covetousness or ‘mammon-worship.’ In the other places it indicates with the utmost generality ALL the

rites and practices of those special forms of paganism with which Christianity first came

into collision.” - Encyclopedia Britannica, p. 71, v. 12, 14th ed. [1 Cor 5:11 and Eph 5:5fit into the latter category above also.] (See how strongly these “special forms of

paganism,” “idolatry” are condemned: Galatians 5:20-21.) Even the modern Roman

Catholic Church admits the Bible’s condemnation of the acceptance by some earlyChristians of pagan teachings. These footnotes are from the Roman Catholic, The New

American Bible, St. Joseph Ed., 1970: Rev. 2:14-15 - “Like Balaam, the biblical

prototype of religious compromisers..., the Nicolaitans in Pergamum and Ephesus

accommodated their Christian faith to paganism.” And notice how strongly this wascondemned by Jesus: He would come and “fight against them with the sword of my

mouth”! Rev. 2:20 - “The scheming and treacherous Jezebel of old...introduced pagan

customs into the religion of Israel [note her fate - 2 Ki. 9:30-37]; this new [’Christian’]

Jezebel [or religious ‘harlot’] was doing the same to Christianity.” And, again, noticeJesus’ powerful condemnation of her and of those who aided her - Rev. 2:22 - and of

those who listen to and follow her teachings (her “daughters”) - Rev. 2:23.

The testimony of history, as well as the testimony of scripture, shows us the truly

idolatrous nature of the trinity doctrine and why we must not even “touch” such an

unclean thing! "Wherefore come out from among them, and be ye separate, saith theLord, and touch not the unclean thing; and I will receive you." - Corinthians 6:17, KJV.

Another way of looking at this might be summed up by Paul’s words at Galatians 1:8-9:“But though we, or an angel from heaven, preach any other gospel unto you than that

which we have preached unto you, let him be accursed. As we said before, so say I now

again, if any man preach any other gospel unto you than that ye have received, let him beaccursed.” - KJV.

“Preaching the Gospel” applies to “the declaring of all the truths, precepts, promises, andthreatenings of Christianity” - p. 266, Today’s Dictionary of the Bible, Bethany House

Publ., 1982.

Appropriately enough, the early English word ‘Gospel’ literally meant “the storyconcerning God” and in the Bible it can be understood to be “embracing all [Jesus’]

teachings” - p. 1281, vol. 2, The International Standard Bible Encyclopedia, Eerdmans

Publ., 1984 printing.

So, Paul’s words above certainly (as should be obvious, anyway) include the teaching of exactly who God is and exactly who and what Jesus is. “And this is life eternal, that they might

know thee the only true God, and Jesus Christ, whom thou hast sent." - John 17:3, KJV.

In fact, Paul himself taught that the glorified Lord Jesus in heavenly blazing fire will: “Inflaming fire taking vengeance on them that know not God, and that obey not the gospel

of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the

presence of the Lord, and from the glory of his power; ” - 2 Thessalonians 1:8-9, KJV.



So Paul is telling us in Galatians 1:8-9 above that what he had already taught about (1)

God and Jesus and (2) what we must do to inherit eternal life was not to be expanded

upon. Well, since Paul would not have taught (of course!) that the one God is three persons, it is clear that that is a gospel other than the one Paul taught! “Though we, or an

angel from heaven, preach any other gospel unto you than that which we have preached

unto you, let him be accursed."