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I'm sure everyone, and their momma, is pretty aware of 'The Great Trinity Debate' over at Parchment & Pen. This has been in preparation for a couple of months now, so it should be a very stimulating read for all interested.
So far, there have been four major posts, as noted below:
I thought that, since comments were closed over at Parchment & Pen, this could be a place for people to discuss what is being posted by Bowman and Burke.
You do not have to be a Christadelphian to believe that Jesus is not God, Just believe in the Truth of the Bible.
nods. I'm familiar, they are even stranger than the Oneness folk.
But I disagree with you (shocking I know) that there are as many varieties among the
TrinitariansChristians about the Trinity...
ScottL said:I think we could say there are varying non-Trinitarian views, of which Unitarianism is a major one and of which there are varying views within Unitarianism, of which the Christadelphian view is one view (here is their belief page). Just as there might be variations within Trinitarianism in explaining varying specific points on Jesus' divinity, Holy Spirit's divinity, Holy Spirit's personality, etc.
christadelphian's don't believe Jesus is God...
Here is their answer to that question.
Before entering any discussion about Who and what God is, it is important for us to keep in mind an essential point: the Christian God is the Jewish God and everything that we know about Him through the Christian message was already known to the Jews through Judaism. Christianity added nothing to the nature or identity of God, but took for granted the definitions and principles already present in Judaism. Biblical Unitarianism stands firmly within the context of Old Testament Judaism and first-century Christianity; our God is the God of Abraham, Isaac, Jacob, Peter, John and Paul.
As the debate progresses we will see that Trinitarians have found it necessary to construct an increasingly complex system of “solutions” and “work-arounds” by which they attempt to “explain away” the many Bible passages which contain this strictly Unitarian language. By contrast, Biblical Unitarians can take all of these verses at face value without resorting to lengthy “explanations” of statements which do not require any explanation at all.
Ignoring this Biblical pattern, Trinitarian doctrine developed new definitions for the words “being” and “person.” In Trinitarian parlance, a “being” can consist of more than one “person”, while a “person” is not necessarily a “being.” Thus, while “God the Son” (Jesus) is one “person”, he is not an individual “being”; instead he exists as one “person” within a tri-personal “being” known as the “Trinity.” To date, the use and acceptance of these definitions remain unique to Trinitarianism, since they contradict the use of “being” and “person” in regular human communication. Inconsistent use of language and the need for careful qualifications when employing even a simple term like “God”, are common features of Trinitarian exegesis.
But Trinitarianism teaches that Jesus was both God and man (hence the use of the Trinitarian term “God-man”). This teaching necessarily requires Jesus to be simultaneously “God” and “not-God” unless you believe that “man” is equivalent to “God.” Attempting to circumvent this difficulty by an appeal to the hypostatic union (the incarnation of two natures in the person of Jesus Christ) merely restates the problem without actually solving it, and introduces an unBiblical concept in lieu of Biblical evidence.
Thus far you have been arguing consistently in one direction: that the Father is God, Jesus is God and the Holy Spirit is God. But this is not enough to prove Trinitarianism. You also need to prove that the reverse is true: ie. that God is the Father, the Son and the Holy Spirit.