My Proof That God Is Not a Trinity (Michaelic Judaism)
A scriptural–historical case for the oneness of God and the filial—not co‑equal—status of Jesus.
Claim: God is one; Jesus is not ontologically equal to the Father. Trinitarian dogma emerged as
a political‑theological settlement (Nicaea) rather than an explicit teaching of Jesus.
1) Historical Context
Three centuries after Jesus, the Council of Nicaea, under Emperor Constantine’s influence, declared the Son “of one substance” with the Father, consolidating ecclesial authority across the empire.
2) Scriptural Analysis
- Prayer of Gethsemane (Mt 26:39; Mk 14:36): Jesus submits his will to the Father — meaningful only if wills are distinct and ordered.
- Good Teacher (Mk 10:18; Lk 18:19): “No one is good except God alone.”
- “I and the Father are one” (Jn 10:30): read as unity of purpose (cf. “two become one flesh,” Mk 10:8), not identity of essence.
- Johannine Prologue (Jn 1:1,14): unique to John; not attested by synoptics; interpret with caution.
3) Shema and Exclusivity
“Hear, O Israel: the LORD is our God, the LORD is one.” — Deut 6:4
Across Torah and Prophets, God affirms unmatched singularity (Is 45:21–22; 46:9; Ex 20:3; Ps 86:10, etc.).
4) Philosophical Objections to Trinity
- Three co‑equal, co‑eternal centers of will cannot resolve disagreement without hierarchy.
- Modalist analogies (ice/water/steam) collapse personhood or imply divine change.
- Incarnation as humiliation of the Perfect Being contradicts divine aseity.
5) Conclusion
Jesus is the Son who perfectly aligns with the One God; calling God “Father” signals relation, not equality.