All pages are in draft form and may be changed at any time. REVISED 19 JAN 2019 @ 1200 USA MT.

Every explanation of the Holy Trinity is an explanation of the Deity of Jesus The Christ. If one is going to trust God some understanding of God is essential.


Contrary to popular teachers, the doctrine of The Holy Trinity did not originate with Constantine or even Rome; the earliest disciples of Jesus The Christ discussed this ARTICLE of THE ORTHODOX CHRISTIAN FAITH  in well documented manuscripts.


Upon encountering those who consider themselves Christian and those who may be seeking the Lord I find that most do not give a clear or even rudimentary explanation of the Holy Trinity a complete understanding of which can only come through the power of the Holy Spirit.


Once I am able to see the awakening of a desire to discuss the subject and move beyond a rudimentary discussion of Holy Scripture into the miraculous work of the disciples of the first centuries, from whom much valuable study and supporting information on the Holy Trinity can be found in the old creeds, I find it difficult to get to that information with a pilgrim once the word Catholic is mentioned.


I find myself struggling with the Anti-Catholic bigotry, slander of the Theotokos and Jewish Supremacy of those deluded by End-Time Heretics, rather than discussing how effective the Athanasian Creed can be in refuting the early Gnostic statements which are CONTINUOUSLY raising an ugly Anti-Christian head.


The confusion about the Holy Trinity opens a window for cultic leaders to mislead new pilgrims about the nature of God superficially using scripture having a hidden agenda to promote some other non-biblical practice and promoting a Church much like we find described in Ezekiel Chapter 8.

















               I. COUNCIL OF CHALCEDON 451 A.D. Definition of the Union of the Divine and Human Natures in the PERSON OF CHRIST.


                      J. APOSTLES CREED.


                      K. General Character of the Ecumenical Creeds.


                      L. TERTULLIAN.


                      M. theophilus of antioch 


                      N. justin martyr 


                      O. IGNATIUS OF ANTIOCH 


                      P. THE DIDACHE 


                      Q. THE LAMBETH CONFERENCE 






In his book, APOLOGETICS AN INTRODUCTION, William Lane Craig writes.


                .................................."It seems to me very likely

         that   Jesus did claim to be the Son of Man. Most people think this

         title refers to Jesus' humanity, just as the title Son of   God

         refers to his deity.  But this fails to make into account the Jewish

         background of the term.  In the book of Daniel, the Son   of Man is a

         divine figure who will come at the end of the world to establish his

         kingdom of God and judge mankind. This was Jesus' favorite self‑

         description and is the title found most frequently in the gospels

         (80 times). Yet remarkably, this title   is found only once outside

         the Gospels in the rest of the New Testament. That shows that the

         designation of Jesus as Son of Man was not a title that arose in later

         Christian usage and was then read back into the Gospels. There  seems

         to be no good   reason to deny that Jesus regarded Himself and called

         Himself the Son of Man.


         Now some critics are willing to allow this, but they maintain in

         calling Himself Son of Man Jesus merely meant "a human person, just as

         the Old Testament prophet Ezekial referred to Himself as a son of man.

         But as C.F.D. Moule of Cambridge University points out, With Jesus

         there is a crucial difference. For Jesus did not refer to Himself as a

         son of man, like Ezekial, but as the Son of Man. Most critics have

         long overlooked Jesus' constant use of the definite article with the

         title. By calling Himself the Son of Man, Jesus was directing

         attention to the divine end‑time figure of Daniel 7.


         During the intertestament period, this title the Son of Man was

         used of the divine person who would come to usher in   the kingdom of

         God. It was this title that Jesus seized upon and   used to describe

         who He was. It may well be that Jesus preferred this title to Messiah

         because the later title had become so   overlaid with political and

         temporal considerations in Jewish   thinking that to claim to be the

         Messiah would obscure rather   than elucidate the true nature of his


              Dan 7:13 I saw in the night visions, and, behold, one like the Son

              of man came with the clouds of heaven, and came to the  Ancient of

              days, and they brought him near before him.


              Dan 7:14 And there was given him dominion, and glory, and a kingdom,

              that all people, nations, and languages, should serve him: his

              dominion is an everlasting dominion, which shall not pass away, and

              his kingdom that which shall not be destroyed.  


The expression, THE SON OF MAN, reaches dramatic significance at the 

trial appearance of Jesus The Christ before the High Priest on the day of the 



The High Priest is answered by Christ with the quotation from the Hebrew 

Tanakh. The High Priest is confronted with a choice. Recognize that Jesus is 

the God who will ultimately judge him. Or, declare Christ a Blasphemer.


Matthew 26:64-66.


64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
66 What think ye? They answered and said, He is guilty of death.


Mark 14:62-64


62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
63 Then the high priest rent his clothes, and saith, What need we any further witnesses?
64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.


Luke 22:67-71


67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
68 And if I also ask [you], ye will not answer me, nor let [me] go.
69 Hereafter shall the Son of man sit on the right hand of the power of God.
70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.







Craig continues:


"The concept of a suffering Messiah as opposed to a conquering and ruling

king was unheard of."


              Matt 8:20 And Jesus saith unto him, The foxes have holes, and the

              birds of the air have nests; but the Son of man hath not where to

              lay his head.


              Matt 9:6 But that ye may know that the Son of man hath power on

              earth to forgive sins, (then saith he to the sick of the palsy,)

              Arise, take up thy bed, and go unto thine house.


              Matt 10:23 But when they persecute you in this city, flee ye into

              another: for verily I say unto you, Ye shall not have gone over

              the cities of Israel, till the Son of man be come.


              Mark 8:31 And he began to teach them, that the Son of man must

              suffer many things, and be rejected of the elders, and of the

              chief priests, and scribes, and be killed, and after three days

              rise again.


              Mark 8:38 Whosoever therefore shall be ashamed of me and of my

              words in this adulterous and sinful generation; of him also shall

              the Son of man be ashamed, when he cometh in the glory of his

              Father with the holy angels.





Robert P. Lightner wrote in his book EVANGELICAL THEOLOGY concerning the

preexistence of Jesus the Christ,

         ........."that the birth of the Son of God did not signal his beginning.

         He always existed as God's Son before He was born of Mary. He always was

         as eternal as God himself. When evangelicals refer to the preexistence of

         Christ, They mean He existed eternally as the second person of the



         The claim for Christ's pre‑existence is based on ample biblical support.

         Every support for the Savior's Deity is also support for his eternal pre‑

         existence. The Doctrine of the Trinity provides a strong support for the

         timeless existence of Christ. The statements, that he is God, and always

         was, stand or fall together.


         Names and titles of Christ used in the Old Testament lend strong support

         for His eternal preexistence. Jesus the Christ is as eternal as the god

         whose names were assigned to him in his preincarnate state.  For example,

         Christ is called, "Jehovah our righteousness" (Jer. 23:5‑6; 1 Cor 1:30).


              Jer 23:5 Behold, the days come, saith the LORD, that I will raise

              unto David a righteous Branch, and a King shall reign and prosper,

              and shall execute judgment and justice in the earth.


              Jer 23:6 In his days Judah shall be saved, and Israel shall dwell

              safely: and this is his name whereby he shall be called, THE LORD

              OUR RIGHTEOUSNESS.


              1 Cor 1:30 But of him are ye in Christ Jesus, who of God is made

              unto us wisdom, and righteousness, and sanctification, and



        Divine names Jehovah and Elohim are used of Christ (Isa. 40:3; Luke 3:4).


              Isa 40:3 The voice of him that crieth in the wilderness, Prepare

              ye the way of the LORD, make straight in the desert a highway for

              our God.


              Luke 3:4 As it is written in the book of the words of Esaias the

              prophet, saying, The voice of one crying in the wilderness,

              Prepare ye the way of the Lord, make his paths straight.


              Micah wrote of the Son of God as "from of old" (Mic. 5:2)".


              Micah 5:2 But thou, Bethlehem Ephratah, though thou be little

              among the thousands of Judah, yet out of thee shall he come forth

              unto me that is to be ruler in Israel; whose goings forth have

              been from of old, from everlasting.


              Habakkuk refers to God's eternal nature (Hab. 1:12).


              Hab 1:12 Art thou not from everlasting, O LORD my God, mine Holy

              One? we shall not die. O LORD, thou hast ordained them for

              judgment; and, O mighty God, thou hast established them for



         Therefore the Son is as eternal as God Himself. Hundreds of years before

         Mary conceived by the Holy Spirit, Isaiah called the Son yet unborn "the

         mighty God, the everlasting Father" ( Isa. 9:6).


              Isa 9:6 For unto us a child is born, unto us a son is given: and

              the government shall be upon his shoulder: and his name shall be

              called Wonderful, Counsellor, The mighty God, The everlasting

              Father, The Prince of Peace.







Robert P. Lightner wrote in his book EVANGELICAL THEOLOGY concerning the

preexistence of Jesus the Christ,  

         "The angel of Jehovah is identified as Christ in his preincarnate

         state,  further support is gained for his preexistence.  The identification

         usually follows along these lines: The angel of Jehovah is identified as Jehovah

         in Genesis 16:7-13; 22:15-18".


              Gen 16:7 And the angel of the LORD found her by a fountain of  water in the wilderness, by the fountain in the way to Shur.



              Gen 16:8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.


              Gen 16:9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.


              Gen 16:10 And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for



              Gen 16:11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.


              Gen 16:12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.


              Gen 16:13 And she called the name of the LORD that spake unto  her, Thou God seest me: for she said, Have I also here looked after him that seeth me?


              Gen 22:15 And the angel of the LORD called unto Abraham out of heaven the second time,


              Gen 22:16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:


              Gen 22:17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the

              sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;


              Gen 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.




    "In  other Scripture the angel is an altogether distinct person from Jehovah."

    (Zech. 1:12-13).


              Zec 1:12 Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the

              cities of Judah, against which thou hast had indignation these threescore and ten years?


              Zec 1:13 And the LORD answered the angel that talked with me with good words and comfortable words.


   " Only the second person of the Trinity is seen in bodily, visible form

    in the New Testament. It would seem to follow, therefore,   that the

    second person of the Trinity was the one who appeared   bodily in the

    Old testament.  After the incarnation the angel of Jehovah no longer

    appears. Both the angel in the Old Testament   and the Son in the New were

    sent by the Father.  This provides additional identification of

    the two as the same and thus supports Christ's eternal preexistence."  



Another Theophany of Jesus The Christ in the old testament 

as the disciple and martyr Stephen testifies of the preexisting  deity of Jesus The Christ.

The deity of the I AM so easily summarized as the Holy Trinity.

Notice – the glory of god

Notice - the angel of the lord

Notice - the church in the wilderness

Acts 7

 1Then said the high priest, Are these things so?

 2And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

 3And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.

 4Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.

 5And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

 6And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.

 7And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.

 8And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

 9And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

 10And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

 11Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.

 12But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

 13And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.

 14Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

 15So Jacob went down into Egypt, and died, he, and our fathers,

 16And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

 17But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

 18Till another king arose, which knew not Joseph.

 19The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

 20In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

 21And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.

 22And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

 23And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

 24And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

 25For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.

 26And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?

 27But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

 28Wilt thou kill me, as thou diddest the Egyptian yesterday?

 29Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

 30And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

 31When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the LORD came unto him,

 32Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

 33Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

 34I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

 35This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

 36He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

 37This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

 38This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

 39To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

 40Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

 41And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

 42Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?

 43Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

 44Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.

 45Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;

 46Who found favour before God, and desired to find a tabernacle for the God of Jacob.

 47But Solomon built him an house.

 48Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,

 49Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

 50Hath not my hand made all these things?

 51Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

 52Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

 53Who have received the law by the disposition of angels, and have not kept it.

 54When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

 55But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

 56And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

 57Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

 58And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.

 59And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

 60And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.








Gal 3:19 Wherefore then serveth the law? It was added because of
transgressions, till the seed should come to whom the promise was
made; and it was ordained by angels in the hand of a mediator.

Gal 3:20 Now a mediator is not a mediator of one, but God is one.

1 Tim 2:5 For there is one God, and one mediator between God and men, the man
Christ Jesus; 

Heb 8:6 But now hath he obtained a more excellent ministry, by how much also
he is the mediator of a better covenant, which was established upon
better promises. 

Heb 9:15 And for this cause he is the mediator of the new testament, that by
means of death, for the redemption of the transgressions that were
under the first testament, they which are called might receive the
promise of eternal inheritance. 

Heb 12:24 And to Jesus the mediator of the new covenant, and to the blood of
sprinkling, that speaketh better things than that of Abel.

1 John 2:1 My little children, these things write I unto you, that ye sin not.
And if any man sin, we have an advocate with the Father, Jesus
Christ the righteous: 




     Irenaeus: born circa 120 A.D. died circa 203

Irenaeus Against Heresies Book 3 Chapter VI. The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God.

Irenaeus Against Heresies Book 3 Chapter XVI. Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man.

Irenaeus Against Heresies Book 4 Chapter XXV.—Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant.




From The Book of Common Prayer, (New York: The Church Hymnal Corporation,

1979), pp 864 - 865.




              Quicumque Vult (Whoever wishes)


              commonly called


              The Creed of Saint Athanasius. 


              Whosoever will be saved, before all things it is necessary that

              he hold the Catholic Faith. Which faith except everyone do keep

              whole and undefiled, without doubt he shall perish



              And the Catholic Faith is this: That we worship one God in

              Trinity, and Trinity in Unity, neither confounding the Persons,

              nor dividing the substance.


              For there is one Person of the Father, another of the Son, and

              another of the Holy Ghost.


              But the Godhead of the Father, of the Son, and of the Holy

              Ghost, is all one, the Glory equal, the Majesty co-eternal.

              Such as the Father is, such is the Son, and such is the Holy



              The Father uncreate, the Son uncreate, and the Holy Ghost



              The Father incomprehensible, the Son incomprehensible, and the

              Holy Ghost incomprehensible.


              The Father eternal, the Son eternal, and the Holy Ghost eternal.

              And yet they are not three eternal, but one eternal.


              As also there are not three incomprehensibles, nor three

              uncreated, but one uncreated, and one incomprehensible.


              So likewise the Father is Almighty, the son Almighty, and the

              Holy Ghost Almighty. And yet they are not three Almighties, but

              one Almighty.


              So the Father is God, the Son is God, and the holy Ghost is God.

              And yet they are not three Gods, but one God.


              So likewise the father is Lord, the Son Lord, and the holy

              Ghost Lord. And yet not three Lords, but one Lord. For as like we

              are compelled by the Christian verity to acknowledge every person

              by himself to be both God and Lord.


              So we be forbidden by the Catholic Religion, to say, there be

              three Gods, or three Lords.


              The Father is made of none, neither created nor begotten.


              The Holy Ghost is of the Father and of the Son, neither made, nor

              created, nor begotten, but proceeding.


              So there is one Father, not three fathers; one Son, not three

              sons, one Holy Ghost, not three Holy Ghosts.


              And in this Trinity none is afore, or after other; none is

              greater, or less than another; But the whole three Persons are

              co-eternal together and co-equal.


              So that all things, as is aforesaid, the Unity in Trinity

              and the Trinity in Unity is to be worshiped. He therefore that

              will be saved must think of the trinity.


              Furthermore, it is necessary to eternal salvation that he

              believe rightly the Incarnation of our lord Jesus Christ.


              For the right faith is , that we believe and confess, that our

              Lord Jesus Christ, the Son of God, is God and Man:


              God, of the substance of the Father, begotten before the

              worlds; and Man; of the substance of His Mother, born in the



              Perfect God and perfect Man, of a reasonable soul and human

              flesh subsisting;


              Equal to the Father, as touching his Godhead; and inferior to

              the Father, as touching his Manhood.


              Who although he be both God and Man, yet He is not two, but one



              One, not by conversion of the Godhead into flesh, but by taking

              of the Manhood into God;


              One altogether; not by confusion of Substance, but by unity of



              For as the reasonable soul and flesh is one man, so God and man

              is one Christ;


              Who suffered for our salvation, descended into hell, rose again the

              third day from the dead.


              He ascended into heaven, he sitteth on the right hand of the Father,

              God Almighty, from whence he shall come to judge the quick and the



              At whose coming all men shall rise again with their bodies and shall

              give account for their own works.


              And they that have done good shall go into everlasting; and they

              that have done evil into everlasting fire.


              This is the Catholic Faith, which except a man believe faithfully,

              he cannot be saved.


Athanasius was engaged in a dispute with many religious leaders of the day.

Perhaps the most prominent were Pelagius, a Briton and Arius a North African. The

false teaching of Pelagius about the nature of Christ was widespread. Evidence of

the Pelagian  Arian heresy continues today in the written commentary of Men of Letters.

Particularly in Columbia, Tennesse a professor who received national recognition in 1988

for his Political Science activities with regard to the first amendment, has

demonstrated his ignorance of history. In a recent editorial in a local paper he

has perpetuated the error by suggesting that Trinitarians are not Monotheist. This

was offered by him as fact rather than opinion, much less with reference to the

controversy of the first seven centuries A.D.


From the, HISTORY OF Christian Philosophy in the Middle Ages by Etienne Gilson,

random House, published 1954, page 579.  a further description of Athanasius.

Athanasius, born ca. 295 at Alexandria, died a Bishop of that city on May 2, 373.

Ever since the council of Nicaea where he had played a leading part, Atahnasius

was engaged in ceaseless battles against the Arians. He was five times exiled from

Alexandria as a consequence of their attacks against him.


He is also described as among the "Greek" Church Fathers.









Volume 18, AUGUSTINE, (London, Encyclopedia Britannica,

Inc., 1952), pp 625 ‑ 626


         ST. AUGUSTINE, ON CHRISTIAN DOCTRINE I, Chapter 5. 397 A.D.


         The true objects of enjoyment, then are the Father and The Son and The

         Holy Spirit, who are at the same time the   Trinity, one Being, supreme

         above all, and common to all who enjoy Him, if He is an object, and not

         rather the cause of all objects, or indeed even if He is the cause of

         all. For it is not easy to find a name that will suitably express so

         great excellence, unless it is better to speak in this way: The Trinity,

         one God, of Whom are all things, through Whom are all things, in Whom are

         all things.  Thus the Father and the Son and the Holy Spirit,

         and each of these by Himself, is God, and at the same time they are all

         one God; and each of them  by Himself is a complete substance, and yet

         they are all one substance. The Father is not the Son nor the Holy

         Spirit; the Son is not the Father nor the Holy Spirit; the Holy Spirit

         is  not the   Father nor the Son, and the Holy Spirit is one Holy Spirit.

         To all three belong the same eternity, the same unchangeableness. The

         same majesty, the same power. In the Father is unity, in the Son

         equality, in the Holy Spirit the harmony of unity and equality; and these

         three attributes are all one because of the Father, all equal because of

         the Son, and all harmonious because of the Holy Spirit.


I. COUNCIL OF CHALCEDON 451 A.D. Definition of the Union of the Divine and Human Natures in the Person of Christ. 


From The Book of Common Prayer, (New York: The Church Hymnal Corporation,

1979), page 864.




         Definition of the Union of the Divine

         and Human Natures in the Person of Christ


         Council of Chalcedon, 451 A.D., Act V


         Therefore, following the holy fathers, we all with one accord teach

         men to acknowledge one and the same Son, our Lord Jesus Christ, at  once

         complete in Godhead and complete in manhood, truly God and truly  man,

         consisting also of a reasonable soul and body; of one substance

         (homoousis) with the Father as regards his Godhead, and at the same  time

         of one substance with us as regards His manhood: like us in all respects,

         apart from sin; as regards His Godhead, begotten of the Father before the

         ages, but yet as regards his manhood begotten, for us men and for our

         salvation, of Mary the Virgin, the god‑bearer  (Theotokos); one and the

         same Christ, Son, Lord, Only‑begotten,  recognized in two natures,

         without confusion, without change, without  division, without separation;

         the distinction of natures being in no way annulled by the union, but

         rather the characteristics of each  nature being preserved and coming

         together to form one person and  subsistence, not as parted or separated

         into two persons, but one and the same Son and Only‑begotten God the

         Word, Lord Jesus Christ; even as the prophets from earliest times spoke

         of him, and our Lord Jesus  Christ himself taught us, and the creed of

         the Fathers has handed down to us.



(Danbury, Connecticut, Grolier, Inc., 1989), pp 243 ‑ 244


         The theological definition of Chalcedon was an amalgam of the Teaching

         of Cyril, John of Antioch, Flavian of Constantinople and Theodoret of

         Cyr with the western tradition of Tertullian and St Augustine summed

         up in Leo's Tome to Flavian.





Apostles Creed: I learned this most helpful statement of faith by age eight.


         The earliest appearance of the Textus Receptus of the Apostles Creed

         is found in DE SINGULIS LIBRIS CANONICIS SCARAPSUS of Priminius. Circa

         710 to 714.


         I believe in God the Father Almighty, Maker of Heaven and Earth;


         And in Jesus Christ, His only Son our Lord, Who was conceived by the

         Holy Ghost, born of the Virgin Mary, Suffered under Pontius  Pilate,

         Was crucified, dead and buried. He descended into hell, on the  third

         day rose again from the dead, ascended into heaven, And    sitteth on

         the right hand of God the Father Almighty; From thence he  shall come

         to judge the quick and the dead.


         I believe in the Holy Ghost; The holy catholic Church; The Communion of

         Saints; The forgiveness of sins; The resurrection of the  body; And the

         Life everlasting. Amen.


              1 Cor 8:6 But to us there is but one God, the Father, of whom are

              all things, and we in him; and one Lord Jesus Christ, by whom are

              all things, and we by him.


              1 Thes 1:9 For they themselves shew of us what manner of entering

              in we had unto you, and how ye turned to God from idols to serve

              the living and true God;


              1 Thes 1:10 And to wait for his Son from heaven, whom he raised

              from the dead, even Jesus, which delivered us from the wrath to



              1 Cor 15:1 Moreover, brethren, I declare unto you the gospel

              which I preached  unto you, which also ye have received, and

              wherein ye stand;


              1 Cor 15:2 By which also ye are saved, if ye keep in memory what

              I preached unto you, unless ye have believed in vain.


              1 Cor 15:3 For I delivered unto you first of all that which I

              also received, how that Christ died for our sins according to the



              1 Cor 15:4 And that he was buried, and that he rose again the

              third day according to the scriptures:


              1 Cor 15:5 And that he was seen of Cephas, then of the twelve:


              1 Cor 15:6 After that, he was seen of above five hundred brethren

              at once; of whom the greater part remain unto this present, but

              some are fallen asleep.


              1 Cor 15:7 After that, he was seen of James; then of all the



              1 Cor 15:8 And last of all he was seen of me also, as of one born

              out of due time.


              1 Cor 15:9 For I am the least of the apostles, that am not meet

              to be called an apostle, because I persecuted the church of God.


              1 Cor 15:10 But by the grace of God I am what I am: and his grace

              which was bestowed upon me was not in vain; but I laboured more

              abundantly than they all: yet not I, but the grace of God which

              was with me.


              1 Cor 15:11 Therefore whether it were I or they, so we preach,

              and so ye believed.


              Psalm 110:1 The LORD said unto my Lord, Sit thou at my right

              hand, until I make thine enemies thy footstool.


              Psalm 110:2 The LORD shall send the rod of thy strength out of

              Zion: rule thou in the midst of thine enemies.


              Psalm 110:3 Thy people shall be willing in the day of thy power,

              in the beauties of holiness from the womb of the morning: thou

              hast the dew of thy youth.


              Psalm 110:4 The LORD hath sworn, and will not repent, Thou art a

              priest for ever after the order of Melchizedek.


              Psalm 110:5 The Lord at thy right hand shall strike through kings

              in the day of his wrath.


              Psalm 110:6 He shall judge among the heathen, he shall fill the

              places with the dead bodies; he shall wound the heads over many



              Psalm 110:7 He shall drink of the brook in the way: therefore

              shall he lift up the head.


              1 Pet 3:19 By which also he went and preached unto the spirits in



              1 Pet 3:20 Which sometime were disobedient, when once   the

              longsuffering of God waited in the days of Noah, while the ark

              was a preparing, wherein few, that is, eight souls were saved by



              1 Pet 4:6 For this cause was the gospel preached also to them

              that are dead, that they might be judged according to men in the

              flesh, but live according to God in the spirit.


              Eph 4:9 (Now that he ascended, what is it but that he also

              descended first into the lower parts of the earth?




K. General Character of the Ecumenical Creeds.



Creeds of Christendom, with a History and Critical notes, Volume I. The History of Creeds, by Schaff, Philip (1819)

Chapter 2.


They are three in number: the Apostles', the Nicene, and the Athanasian Creed. The first is the simplest; the other two are fuller developments and interpretations of the same. The Apostles' Creed is the most popular in the Western, the Nicene in the Eastern Churches.

To them may be added the christological statement of the œcumenical Council of Chalcedon (451). It has a more undisputed authority than 13the Athanasian Creed (to which the term œcumenical applies only in a qualified sense), but, as it is seldom used, it is generally omitted from the collections.

These three or four creeds contain, in brief popular outline, the fundamental articles of the Christian faith, as necessary and sufficient for salvation. They embody the results of the great doctrinal controversies of the Nicene and post-Nicene ages. They are a profession of faith in the only true and living God, Father, Son, and Holy Ghost, who made us, redeemed us, and sanctifies us. They follow the order of God's own revelation, beginning with God and the creation, and ending with the resurrection of the body and the life everlasting. They set forth the articles of faith in the form of facts rather than dogmas, and are well suited, especially the Apostles' Creed, for catechetical and liturgical use.

The Lutheran and Anglican Churches have formally recognized and embodied the three œcumenical symbols in their doctrinal and liturgical standards.1414   The Lutheran Form of Concord (p. 569) calls them 'catholica et generalia summæ auctoritatis symbola.' The various editions of the Book of Concord give them the first place among the Lutheran symbols. Luther himself emphasized his agreement with them. The Church of England, in the 8th of her 39 Articles, declares, 'The three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed, for they may be proved by most certain warrants of Holy Scripture.' The American editions of the Articles and of the Book of Common Prayer omit the Athanasian Creed, and the Protestant Episcopal Church of the United States excludes it from her service. The omission by the Convention of 1789 arose chiefly from opposition to the damnatory clauses, which even Dr. Waterland thought might be left out. But the doctrine of the Athanasian Creed is clearly taught in the first five Articles. The other Reformed Churches have, in their confessions, adopted the trinitarian and christological doctrines of these creeds, but in practice they confine themselves mostly to the use of the Apostles' Creed.1515   The Second Helvetic Confession, art. 11, the Gallican Confession, art. 5, and the Belgic Confession, art. 9, expressly approve the three Creeds, 'as agreeing with the written Word of God.' In 'The Constitution and Liturgy' of the (Dutch) Reformed Church in the United States the Nicene Creed and the Athanasian Creed are printed at the end. The Apostles' Creed is embodied in the Heidelberg Catechism, as containing 'the articles of our catholic undoubted Christian faith.' The Shorter Westminster Catechism gives it merely in an Appendix, as 'a brief sum of the Christian faith, agreeable to the Word of God, and anciently received in the churches of Christ.' This, together with the Lord's Prayer and the Ten Commandments, was incorporated in the Lutheran, the Genevan, the Heidelberg, and other standard Catechisms.

 L. TERtullian: born circa 155 A.D. died circa 220 A.D.



Tertullian, son of a Roman centurion from North Africa, was born around 160A.D.  He received a good education in literature and thetoric and probably practiced law for a while before being converted to Christianity around the year 197A.D.  It is the Church Father St. Jerome who tells us that Tertullian became a priest, but there are some indications that he may have remained a layman.  What is clear is that eloquent as he was in both Greek and Latin, Tertullian quickly after his conversion set himself to defending the Catholic faith against the pagans as well as heretical Christians. 


In so doing coined some of the key theological terms and phrases of the Christian theological tradition.  It is in Tertullian's writings that we first find the Latin  word "trinity" to describe the relationship between the Father, Son, and Holy Spirit, whom he taught were "one God in three persons."  This remains a classic trinitarian formula to this day.  He also made a great contribution to Christology, the branch of theology which seeks to understand the person of Jesus Christ and how divinity and humanity are related in him.  It is Tertullian who gives us the formula later canonized by the Ecumenical Council of Chalcedon, teaching that Christ is "one person in two natures."

End Quote.

M. theophilus of antioch:  born circa  169 A.D.  , died  circa 182 A.D.  






On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again,, which change their position, and flee from place to place, which also are cared planets, they too are a type of the men who have wandered from God, abandoning His law and commandments.

End Quote.

N. justin martyr :  born circa  100 A.D.  , died  circa 165 A.D.  


O. IGNATIUS OF ANTIOCH :  born circa  50 A.D.  , died  circa 107 A.D.  


P. THE DIDACHE  Written circa 70 A.D.





At the Lambeth Conference of 1920, Church reunion was the prominent subject of discussion and an impressive invitation to such union, called An Appeal to all Christian People, was sent forth by its members—'the archbishops and bishops of the Holy Catholic Church in full communion with the Church of England.' The document opened with a 949recognition 'of all those who believe in our Lord Jesus Christ and have been baptized into the name of the Holy Trinity, as sharing with them membership in the universal Church of Christ which is His body.' The bishops then proceeded to say that they believed that God wills fellowship and that 'it is God's purpose to manifest this fellowship, so far as this world is concerned, in an outward, visible, and united society, holding one faith, having its own recognized officers, using God-given means of grace, and inspiring all its members to the world-wide service of the Kingdom of God. This is what we mean by the Catholic Church.' Then, after referring to the ancient episcopal Communions in East and West to whom 'the Anglican Communion is bound by many ties of common faith and tradition,' they addressed 'the great non-episcopal Communions standing for rich elements of truth, liberty and life which otherwise might have been obscured or neglected, with whom we are closely linked by many affinities, racial, historical and spiritual.' Expressing the judgment that 'none can doubt that self-will, ambition, and lack of charity among Christians have been the principal factors in the mingled process of division, and that these, together with the blindness to the sin of disunion, are still mainly responsible for the breaches of Christendom,' they confessed that they 'shared in the guilt of crippling the Body of Christ and hindering the activity of His Spirit.' Looking forward to a united Church in which the bodies, now separated, 'will retain much that has long been distinctive in their methods of worship and service,' the bishops affirmed that the 'visible unity of the Church will be found to involve the whole-hearted acceptance' of the following articles:

The holy Scriptures, as the record of God's revelation of Himself to man, and as being the rule and ultimate standard of faith; and the Creed commonly called Nicene, as the sufficient statement of the Christian faith, and either it or the Apostles' Creed as the Baptismal confession of belief.

The divinely instituted sacraments of Baptism and the Holy Communion, as expressing for all the corporate life of the whole fellowship in and with Christ.

A ministry acknowledged by every part of the Church as possessing not only the inward call of the Spirit, but also the commission of Christ and the authority of the whole body.

The question is then asked, 'May we not reasonably claim that the Episcopate is the one means of providing such a ministry,' but coupled with the 'thankful acknowledgment' that the ministries of the communions not possessing the episcopate 'have been manifestly blessed 950and owned by the Holy Spirit as effective means of grace.' The judgment is then expressed that, in accepting episcopal ordination, 'no one could possibly be taken to repudiate his past ministry.'

II. The Lambeth Quadrilateral and the Free Churches of England.—The Appeal, reaching the Federal Council of the Free Churches of England, was primarily acted upon 1921–25 by a Joint Conference between the Council's representatives of the Baptist, Congregational, Moravian, Presbyterian, Primitive Methodist, United Methodist, and Wesleyan bodies and a committee appointed by the two archbishops of England, the archbishops themselves being included. The deliberations were suspended by the Archbishop of Canterbury, 1925, that 'full opportunity might be given to the Churches to study and understand the documents already submitted' and the Federal Council's committee dismissed.2258

The Free Churches then individually discussed the Quadrilateral and replied to it. In general, objection was made to the Lambeth condition of episcopal ordination as essential, to the limitations put upon the dispensation of the Lord's Supper, and to creeds as of perpetually binding force. The Baptists declared that there is 'no separated body of priests.' The Congregational Union of England and Wales denied that 'the existence of separated Churches is necessarily contrary to the mind of Christ' and affirmed that the view that the validity of the ministry depends on episcopal ordination 'ran counter to their deepest convictions.'

2258A memorandum presented June 19, 1925, by the representatives of the Anglican Church in the Joint Conference called the ministries of the Free Churches 'real ministries,' but declared, at the same time, that, though they 'may possess spiritual, reality and efficacy, due authority' did not follow. 'This matter of due authority,' it added, 'is to us one of highest importance. Spiritual efficacy is one thing, due authority is another.' See Bell. Documents II., 79. The Churches of Scotland took no part in negotiations, as they were engaged in discussions over their own consolidation. The Rev. C. C. Starbuck, writing years ago, said, 'the impression given him by the consensus of Episcopal judgment on the Historic Episcopate is that it is rather a demand for submission than a solicitation of brotherly union.'  


End Quote/







A further Study on the Deity of Christ



This study is prepared from the Annotations and Notes found in the THE NEW SCOFIELD REFERENCE BIBLE  by C.I. Scofield, New York, Oxford University Press, 1967. CAUTION! I do not endorse Zionism's Anti-Christian Dispensational Premillennial Theology AND ESCHATOLOGY of Scofield's references to ISRAEL or JEW or PALESTINE.


The Scripture quotations are taken from the PC Study Bible  Seattle Washington, Biblesoft, 1988‑1991.


The section headings are based on,

A.       The Annotation of John 1:1 

B.             The Annotation of John 20:28

C.             The Annotation of Acts 9:20

D.             The Annotation of Philippians 2:6

E.             The Annotation of James 2:1


A.           The Annotation of John 1:1

In the beginning was the word and the word was with God, and the word was God.

The Deity of Christ is declared in scripture:

(1)         Greek Logos (Aram. Memra, used as a designation of God in the Targums, i.e. Aramaic translations of the O.T.). The Greek word means (1)  thought or concept; and (2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly suitable  because  (1) in Him are embodied all the treasures of the divine wisdom, the collective thought of God. (1 Cor. 1:24; Eph. 3:10-11; Col. 2:2-3); and (2) He is from eternity, but especially in His incarnation, the utterance or expression of the person and thought of Deity (Jn. 1:3-5, 9:14-18; 14:9-11; Col.2:9). In the Being , Person, and work of Christ, Deity is expressed.

1 Cor 1:24 But unto them which are called, both Jews and Greeks, Christ the
power of God, and the wisdom of God.

Eph 3:10 To the intent that now unto the principalities and powers in heavenly
places might be known by the church the manifold wisdom of God,

Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus
our Lord: 

Col 2:2 That their hearts might be comforted, being knit together in love, and
unto all riches of the full assurance of understanding, to the
acknowledgement of the mystery of God, and of the Father, and of

Col 2:3 In whom are hid all the treasures of wisdom and knowledge.

John 1:3 All things were made by him; and without him was not any thing made
that was made. 

John 1:4 In him was life; and the life was the light of men.

John 1:5 And the light shineth in darkness; and the darkness comprehended it

John 9:14 And it was the sabbath day when Jesus made the clay, and opened his

John 9:15 Then again the Pharisees also asked him how he had received his
sight. He said unto them, He put clay upon mine eyes, and I washed,
and do see. 

John 9:16 Therefore said some of the Pharisees, This man is not of God,
because he keepeth not the sabbath day. Others said, How can a man
that is a sinner do such miracles? And there was a division among

John 9:17 They say unto the blind man again, What sayest thou of him, that he
hath opened thine eyes? He said, He is a prophet.

John 9:18 But the Jews did not believe concerning him, that he had been blind,
and received his sight, until they called the parents of him that
had received his sight. 

John 14:9 Jesus saith unto him, Have I been so long time with you, and yet
hast thou not known me, Philip? he that hath seen me hath seen the
Father; and how sayest thou then, Shew us the Father?

John 14:10 Believest thou not that I am in the Father, and the Father in me?
the words that I speak unto you I speak not of myself: but the
Father that dwelleth in me, he doeth the works.

John 14:11 Believe me that I am in the Father, and the Father in me: or else
believe me for the very works' sake.

Col 2:9 For in him dwelleth all the fulness of the Godhead bodily.

B.           The Annotation of John 20:28

And Thomas answered and said unto him, My Lord and my God.

The Deity of Christ is declared in scripture:

(1)         The O.T. both intimates and explicity predicts His Deity.

(a)         The theophanies intimate the appearance of God in human form, and His ministry     thus to man ( Gen. 16:7-14; 18:2-23 especially v. 17; cp. 32:28 with Hos. 12:3-5.; Ex.3:2-14).    


Genesis 16:

7 And I will establish my covenant between me and

thee and thy seed after  thee in their generations

for an  everlasting  covenant,  to be  a  God unto

thee, and to thy seed after thee.

 8  And I  will  give  unto thee,  and to thy seed

after thee,  the land wherein thou art a stranger,

all  the  land  of  Canaan,   for  an  everlasting

possession; and I will be their God.

 9  And God said unto Abraham,  Thou shalt keep my

covenant therefore,  thou, and thy seed after thee

in their generations.

10  This is  my  covenant,  which  ye  shall keep,

between me and you and thy seed after thee;  Every

man child among you shall be circumcised.

11  And  ye  shall circumcise  the  flesh  of your

foreskin;  and it shall be a token of the covenant

betwixt me and you.

12  And  he  that  is  eight  days  old  shall  be

circumcised  among you,  every  man child in  your

generations,  he that  is born  in  the house,  or

bought with money of any stranger, which is not of

thy seed.

13  He that is born in thy  house,  and he that is

bought with thy money,  must needs be circumcised:

and my covenant  shall  be  in your  flesh  for an

everlasting covenant.

14  And the uncircumcised man child whose flesh of

his  foreskin is not circumcised,  that soul shall

be cut off  from his  people;  he  hath  broken my



Genesis 18:

1 And the LORD appeared unto him in the plains of

Mamre:  and he sat in the tent door in the heat of

the day;

 2  And he lift up his eyes and looked,  and,  lo,

three men stood by him:  and when he saw them,  he

ran  to  meet them from  the tent door,  and bowed

himself toward the ground,

 3  And said,  My Lord, if now I have found favour

in thy sight, pass not away, I pray thee, from thy


 4 Let a little water, I pray you, be fetched, and

wash your  feet,  and  rest  yourselves  under the


 5 And I will fetch a morsel of bread, and comfort

ye your hearts;  after that ye shall pass on:  for

therefore are ye come  to  your servant.  And they

said, So do, as thou hast said.

 6  And Abraham hastened into the tent unto Sarah,

and  said,  Make ready  quickly three  measures of

fine  meal,  knead it,  and  make  cakes upon  the


 7  And  Abraham  ran unto the herd,  and fetcht a

calf tender  and good,  and gave it  unto  a young

man; and he hasted to dress it.

 8  And he took  butter,  and milk,  and the  calf

which he had dressed,  and set it before them; and

he stood by them under the tree, and they did eat.

 9  And  they said  unto him,  Where  is Sarah thy

wife? And he said, Behold, in the tent.

10  And he said, I will certainly return unto thee

according to the time of life;  and, lo, Sarah thy

wife shall  have a son.  And Sarah heard it in the

tent door, which was behind him.

11  Now  Abraham  and  Sarah  were  old  and  well

stricken  in age;  and it ceased to  be with Sarah

after the manner of women.

12 Therefore Sarah laughed within herself, saying,

After I am  waxed old shall  I  have pleasure,  my

lord being old also?

13  And the LORD said unto Abraham,  Wherefore did

Sarah laugh,  saying,  Shall  I of a surety bear a

child, which am old?

14 Is any thing too hard for the LORD? At the time

appointed  I will return unto thee,  according  to

the time of life, and Sarah shall have a son.

15  Then Sarah denied,  saying, I laughed not; for

she was afraid.  And he said,  Nay; but thou didst


16  And  the men rose up from  thence,  and looked

toward Sodom:  and Abraham went with them to bring

them on the way.

17  And  the LORD said,  Shall I hide from Abraham

 that thing which I do;

 18 Seeing that Abraham shall surely become a great

 and  mighty  nation,  and all the  nations  of the

 earth shall be blessed in him?

 19  For  I know  him,  that he  will  command  his

 children  and his  household  after him,  and they

 shall keep the way of the LORD,  to do justice and

 judgment;  that the LORD  may bring  upon  Abraham

 that which he hath spoken of him.

 20 And the LORD said, Because the cry of Sodom and

 Gomorrah is great,  and  because their sin is very


 21  I will go down now,  and see whether they have

 done altogether according to the cry of it,  which

 is come unto me; and if not, I will know.

 22 And the men turned their faces from thence, and

 went toward Sodom:  but Abraham  stood yet  before

 the LORD.

 23 And Abraham drew near, and said, Wilt thou also

 destroy the righteous with the wicked?


Genesis 32:

28  And he said,  Thy name shall be called no more

Jacob, but Israel: for as a prince hast thou power

with God and with men, and hast prevailed.


Hosea 12:

3  He took his  brother by the heel  in the womb,

and by his strength he had power with God:

 4   Yea,   he  had  power  over  the  angel,  and

prevailed:  he wept,  and  made  supplication unto

him:  he found him in Bethel,  and there  he spake

with us;

 5  Even the LORD  God  of hosts;  the LORD is his



Exodus 3:

2  And the angel of the LORD appeared unto him in

 a flame of fire out of the midst of a bush: and he

looked,  and,  behold,  the bush burned with fire,

 and the bush was not consumed.

  3  And Moses said, I will now turn aside, and see

 this great sight, why the bush is not burnt.

  4  And when the LORD  saw that he turned aside to

 see,  God called unto  him out of the midst of the

 bush, and said, Moses, Moses. And he said, Here am


  5  And he said, Draw not nigh hither: put off thy

 shoes from  off  thy feet,  for the  place whereon

 thou standest is holy ground.

  6  Moreover he said,  I am the God of thy father,

 the God of Abraham,  the God of Isaac, and the God

 of Jacob.  And  Moses hid  his face;  for  he  was

 afraid to look upon God.

7  And  the  LORD said,  I  have surely  seen the

affliction  of my people which are  in Egypt,  and

have   heard  their  cry   by   reason  of   their

taskmasters; for I know their sorrows;

 8  And I am come down to deliver them  out of the

hand of the Egyptians, and to bring them up out of

that land  unto a good  land  and a large,  unto a

land  flowing with milk and honey;  unto the place

of the  Canaanites,  and  the  Hittites,  and  the

Amorites, and the Perizzites, and the Hivites, and

the Jebusites.

 9  Now therefore, behold, the cry of the children

of  Israel is come unto me:  and I have  also seen

the  oppression wherewith  the  Egyptians  oppress


10  Come now therefore,  and I will send thee unto

Pharaoh,  that thou  mayest  bring forth my people

the children of Israel out of Egypt.

11  And Moses  said  unto God,  Who am  I,  that I

 should go  unto Pharaoh,  and that I should  bring

forth the children of Israel out of Egypt?

 12 And he said, Certainly I will be with thee; and

 this shall be a token unto thee,  that I have sent

 thee:  When thou hast brought forth the people out

 of Egypt, ye shall serve God upon this mountain.

 13  And Moses said unto God,  Behold,  when I come

 unto  the children of  Israel,  and shall say unto

 them,  The God of your  fathers hath sent me  unto

 you;  and they shall say to me,  What is his name?

 what shall I say unto them?

 14 And God said unto Moses, I AM THAT I AM: and he

 said,  Thus  shalt thou  say unto the  children of

 Israel, I AM hath sent me unto you.


(b)         The Messiah is expressly declared to be the Son of God (Ps.2:2-9), and God (cp. Ps. 45:6-7 with Heb. 1:8-9; Ps. 110:1 with Mt. 22:44; Acts 2:34 and  Heb. 1-3; Ps. 110:4 with Heb. 5:6; 6:20; 7:17-21; and Zech. 6:13).


Psalm 2:

2  The kings of the earth set themselves, and the

rulers take counsel  together,  against  the LORD,

and against his anointed, saying,

 3 Let us break their bands asunder, and cast away

their cords from us.

 4 He that sitteth in the heavens shall laugh: the

Lord shall have them in derision.

 5 Then shall he speak unto them in his wrath, and

vex them in his sore displeasure.

 6  Yet have I set my  king  upon  my holy hill of


 7  I will declare the decree:  the LORD hath said

unto me, Thou art my Son; this day have I begotten


 8  Ask of me,  and I shall give thee  the heathen

for thine inheritance,  and the uttermost parts of

the earth for thy possession.

 9  Thou shalt break them with a rod of iron; thou

shalt dash them in pieces like a potter's vessel.


Psalm 45:

6  Thy throne,  O God,  is for ever and ever: the

sceptre of thy kingdom is a right sceptre.

 7   Thou   lovest   righteousness,   and   hatest

wickedness:  therefore God, thy God, hath anointed

thee with the oil of gladness above thy fellows.


Hebrews 1:

 8  But unto the Son he saith,  Thy throne, O God,

 is for ever and ever:  a sceptre  of righteousness

 is the sceptre of thy kingdom.

  9   Thou  hast  loved  righteousness,  and  hated

 iniquity;   therefore  God,  even  thy  God,  hath

 anointed thee with  the oil of  gladness above thy



Psalm 110:

 1  The LORD  said  unto  my Lord,  Sit thou at my

 right  hand,   until  I  make  thine  enemies  thy



Matthew 22:

44  The LORD  said unto my  Lord,  Sit  thou on my

 right  hand,   till  I  make  thine  enemies   thy



Acts 2:

34 For David is not ascended into the heavens: but

 he saith himself,  The LORD said unto my Lord, Sit

 thou on my right hand,


Hebrews 1:

13 But to which of the angels said he at any time,

 Sit on my right hand,  until I  make thine enemies

 thy footstool?


Psalm 110:

 4  The LORD hath sworn, and will not repent, Thou

 art  a  priest  for  ever  after  the   order   of



Hebrews 5:

 6  As he saith also in another place,  Thou art a

 priest for ever after the order of Melchisedec.


Hebrews 6:

20  Whither the forerunner is for us entered, even

Jesus,  made  an  high  priest  for ever after the

order of Melchisedec.


Hebrews 7:

17  For he testifieth,  Thou art a priest for ever

 after the order of Melchisedec.

 18  For there  is  verily  a  disannulling of  the

 commandment  going before  for  the  weakness  and

 unprofitableness thereof.

 19  For  the law  made  nothing perfect,  but  the

 bringing in of a better hope did;  by the which we

 draw nigh unto God.

 20 And inasmuch as not without an oath he was made


 21  (For those priests were made  without an oath;

 but this with an oath  by him that said unto  him,

 The Lord sware  and will  not  repent,  Thou art a

 priest for ever after the order of Melchisedec:)


Zechariah 6:


13 Even he shall build the temple of the LORD; and

 he  shall  bear the glory,  and shall sit and rule

 upon his throne; and he shall be a priest upon his

 throne:  and the counsel of peace shall be between

 them both.



(c)         His virgin birth was foretold as the means through which God could be Immanuel, God with us (cp. Isa 7:13-14 with Mt. 1:22-23).


Isaiah 7:


13  And he said, Hear ye now, O house of David; Is

it a small thing for you to weary men, but will ye

weary my God also?

14  Therefore the Lord  himself  shall  give you a

sign;  Behold, a virgin shall conceive, and bear a

son, and shall call his name Immanuel.


          Matthew 1:


          22  Now  all  this  was  done,  that  it might  be

fulfilled  which  was spoken  of  the  Lord by the

prophet, saying,

          23 Behold, a virgin shall be with child, and shall

bring  forth a son,  and they  shall call his name

Emmanuel, which being interpreted is, God with us.



(d)         The Messiah is expressly invested with the divine names (Isa. 9:6-7).


Isaiah 9:


 6  For unto us a child is born,  unto us a son is

given:  and  the  government  shall  be  upon  his

shoulder:  and his name shall be called Wonderful,

Counsellor,   The  mighty  God,   The  everlasting

Father, The Prince of Peace.

 7  Of the increase  of his  government  and peace

there shall be no end,  upon  the throne of David,

and  upon  his  kingdom,   to  order  it,  and  to

establish it with judgment and  with  justice from

henceforth even for ever.  The zeal of the LORD of

hosts will perform this.


(e)         In a prophecy of His death He is called the Lord’s “fellow” (cp Zech. 13:7 with  Mat. 26:31).


7  Awake,  O  sword,  against  my  shepherd,  and

against the man that is my fellow,  saith the LORD

of hosts:  smite the shepherd, and the sheep shall

be scattered:  and I will turn mine  hand upon the

little ones.


Matthew 26:


31  Then saith Jesus  unto them,  All ye  shall be

offended  because of  me this  night:  for  it  is

written,  I will smite the shepherd, and the sheep

of the flock shall be scattered abroad.


(f)         His eternal Being is declared (cp. Mic. 5:2 with Mt. 2:6; Jn. 7:42).


Micah 5:


2 But thou,  Bethlehem Ephratah,  though thou be

   little among  the thousands  of Judah,  yet out of

   thee shall he  come  forth unto me that is  to  be

   ruler in Israel; whose goings forth have been from

   of old, from everlasting.


Matthew 2:


 6  And thou Bethlehem,  in the land of Juda,  art

 not the least among the princes  of Juda:  for out

 of thee shall come a Governor,  that shall rule my

 people Israel.


John 7:


42 Hath not the scripture said, That Christ cometh

of  the  seed  of David,  and  out of  the town of

Bethlehem, where David was?


(2)         Christ Himself affirmed His Deity.


(a)         He applied to Himself the Jehovistic I AM. (The pronoun “he” is not in the Greek; cp. Jn. 8:24, 56-58. The Jews correctly understood this to be the Lord’s claim to full Deity [v. 59]. See Jn. 10:33; 18:4-6, where, also, “he” is not in the Greek text).


John 8:


24 I said therefore unto you, that ye shall die in

your sins:  for if ye believe not that I am he, ye

shall die in your sins.


56 Your father Abraham rejoiced to see my day: and

he saw it, and was glad.

57  Then said the Jews unto him,  Thou art not yet

fifty years old, and hast thou seen Abraham?

58  Jesus said unto them,  Verily,  verily,  I say

unto you, Before Abraham was, I am.


59  Then took they up stones to cast  at him:  but

 Jesus hid  himself,  and  went out of the  temple,

 going through the midst of them, and so passed by.


John 10:


33  The Jews answered him, saying, For a good work

we stone thee not;  but for blasphemy; and because

that thou, being a man, makest thyself God.


John 18:


4 Jesus therefore, knowing all things that should

come upon him,  went  forth,  and said  unto them,

Whom seek ye?

 5  They answered him,  Jesus of  Nazareth.  Jesus

saith unto them,  I am he.  And Judas also,  which

betrayed him, stood with them.

 6 As soon then as he had said unto them, I am he,

they went backward, and fell to the ground.


     (b)     He claimed to be the Adonai of the O.T. (Mt. 22:42-45. See Gen. 15:2, note).


          Matthew 22: 

                        42  Saying,  What think ye of Christ? whose son is

he? They say unto him, The Son of David.

43  He saith unto  them,  How then  doth  David in

44  The LORD said  unto my Lord,  Sit thou  on  my

right  hand,   till  I   make  thine  enemies  thy


45 If David then call him Lord, how is he his son?

46  And  no man  was able  to answer him  a  word,

neither durst any man from  that day forth ask him

any more questions.


C.            The Annotation of Acts 9:20  

And  straightway  he preached  Christ  in  the synagogues, that he is the Son of God.


Compare 2:36. Peter, while maintaining the Deity of Jesus ("God hath made that same Jesus, whom ye have crucified, both Lord and Christ"), gives special prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David (Acts 2:25-30); Paul's, that they had crucified the Lord of glory (1 Cor. 2:8). In the KJV the sense is largely lost. The point was not that the Christ was God, a truth plainly taught by Isaiah (Isa. 7:14; 9:6-7). but that Jesus the crucified Nazarene, was the Christ and therefore God the Son.


Acts 2:36 Therefore let all the house of Israel know assuredly, that God hath
made that same Jesus, whom ye have crucified, both Lord and Christ.

Acts 2:25 For David speaketh concerning him, I foresaw the Lord always before
my face, for he is on my right hand, that I should not be moved:

Acts 2:26 Therefore did my heart rejoice, and my tongue was glad; moreover
also my flesh shall rest in hope: 

Acts 2:27 Because thou wilt not leave my soul in hell, neither wilt thou 
suffer thine Holy One to see corruption.

Acts 2:28 Thou hast made known to me the ways of life; thou shalt make me full
of joy with thy countenance. 

Acts 2:29 Men and brethren, let me freely speak unto you of the patriarch
David, that he is both dead and buried, and his sepulchre is with us
unto this day. 

Acts 2:30 Therefore being a prophet, and knowing that God had sworn with an
oath to him, that of the fruit of his loins, according to the flesh,
he would raise up Christ to sit on his throne;

1 Cor 2:8 Which none of the princes of this world knew: for had they known it,
they would not have crucified the Lord of glory.

Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin
shall conceive, and bear a son, and shall call his name Immanuel.

Isa 9:6 For unto us a child is born, unto us a son is given: and the
government shall be upon his shoulder: and his name shall be called
Wonderful, Counsellor, The mighty God, The everlasting Father, The
Prince of Peace. 

Isa 9:7 Of the increase of his government and peace there shall be no end,
upon the throne of David, and upon his kingdom, to order it, and to
establish it with judgment and with justice from henceforth even for
ever. The zeal of the LORD of hosts will perform this.

D.            The Annotation of Philippians 2:6 

Who,  being in the form of God, thought it not robbery to be equal with God:

 This is one of the strongest assertions in the N.T. of the Deity of Jesus Christ. The form (Gk. morphe) is the external appearance  by which a person or thing strikes the vision; yet it is an external form truly indicative of the inner nature from which it springs. Nothing in this passage teaches that the eternal Word (Jn. 1.1) emptied Himself of either His divine nature or His attributes, but only of the outward and visible manifestation of the Godhead. God may change form, but He can not cease to be God. At all times His divine attributes could be exercised according to His will. See notes at Jn. 1:1 and 20:28. 


E.           The Annotation of James 2:1 

My  brethren,  have not the faith of our  Lord Jesus Christ,  the Lord of glory,  with respect of persons.

This verse contains a very strong affirmation of the deity of the Lord Jesus Christ. It may be translated:" ...of our Lord Jesus Christ, the glory." The use of the title "Lord,"  and the association of our Lord with the glory of God, the Shekinah, make clear James's witness to the Lord's Deity. Furthermore, the reference to respect of persons indicates that all earthly distinctions disappear in the presence of Christ, the glorious one.

End Quote.

The use of the word SHEKINAH in the above note is highly suspect as  no CANONICAL SCRIPTURAL reference to this term can be found in the KING JAMES VERSION of THE HOLY BIBLE based on THE RECEIVED TEXT,  prior to the development of NEO-ORTHODOXY in the 1800s.

I am an ORTHODOX CATHOLIC CHRISTIAN, I AM NOT ROMAN CATHOLIC. The Orthodoxy I subscribe to pre-dates The Rationalism and Materialism of the so-called Enlightenment of German Philosophers such as Friedich Schleiermacher (1768-1834). The King James Version of The Holy Bible based on the RECEIVED TEXT is the sole Authority for my Religious Faith and practice.


I serve no man or denomination nor for gain. I serve Jesus The Christ alone.

With the love of the Holy Trinity of the ancient Catholic faith, separate from Rome, everlastingly
sealed in The body of Jesus The Christ,

Edwin Joseph Moelder +
United States of America Air Force Veteran
Great Grand Son of CSA Veterans, Revolutionary War Veterans and French and
Indian War Veterans.
Descendant of Zipporah Murray, Christopher Gist, Shem, Heber, Abraham, Judah
and Joseph.