شهادات نصرانيةإنّ الشهادات التالية من الهيئاتت القياسية المحترمة تبين أنّ الإدّعاء "بأنّ السيد المسيح هو الله" وبأنّ التوراة تعلّم مبدأ اله مثلث الأقانيم ليست أكثر من تمارين دعائية وليست من الحقيقة والواقع. تظهر البيانات التالية في كتابات الخبراء البارزين في حقل دراسة الأناجيل Trinity ***(Oxford Companion to the Bible, ed. Bruce Metzger, OUP, 1993, p. 782). "Because the Trinity is such an important part of later Christian doctrine, it is striking that the term does not appear in the NT. Likewise the developed concept of three coequal partners in the Godhead found in later creedal formulations cannot be clearly detected within the confines of the canon" ***(Illustrated Bible Dictionary, Intervarsity Press, Tyndale House Publishers, 1980, part 3, p. 1). The Trinity "is not directly and immediately the Word of God" ***(The Catholic Encyclopedia, 1912, Vol. 15, p. 47).
" تلك الاستنتاجات الرعونية لا يمكن أن تستنبط من الأستخدام لكلمة Tertullian والتى لا ينطبّق عليها الكلمات وطبقت لاحقا على التثليث فى علم لاهوت التثليث
Is the Trinity in the Old Testament? "There is in the Old Testament no indication of distinctions in the Godhead; it is an anachronism to find either the doctrine of the Incarnation or that of the Trinity in its pages" ("God," Encyclopedia of Religion and Ethics, Vol. 6, p. 254). "Theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity" (The Encyclopedia of Religion, ed. Mircea Eliade, Macmillan Publishing Company, 1987, Vol. 15, p. 54). "The doctrine of the Trinity is not taught in the Old Testament" (New Catholic Encyclopedia, 1967, Vol. XIV, p. 306). "Theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity" (Encyclopedia of Religion, Vol. 15, p. 54). "The New Testament writers...give us no formal or formulated doctrine of the Trinity, no explicit teaching that in one God there are three equal divine persons.... Nowhere do we find any Trinitarian doctrine of three distinct subjects of divine life and activity in the same Godhead" (Fortman, The Triune God, pp. xv, xvi, 16). "Neither the word Trinity nor the explicit doctrine appears in the New Testament" (The New Encyclopedia Britannica, 1985, Vol. 11, p. 928). "The New Testament does not contain the developed doctrine of the Trinity" (The New International Dictionary of New Testament Theology, ed. Colin Brown, Zondervan, 1976, Vol. 2, p. 84). "Jesus Christ never mentioned such a phenomenon, and nowhere in the New Testament does the word Trinity appear. The idea was only adopted by the Church three hundred years after the death of our Lord" (Arthur Weigall, The Paganism in our Christianity, G.P. Putnam and Sons, 1928, p. 198). "Primitive Christianity did not have an explicit doctrine of the Trinity such as was subsequently elaborated in the creeds" (New International Dictionary of New Testament Theology, Vol. 2, p. 84). "The formulation ‘One God in three Persons’ was not solidly established, certainly not fully assimilated into Christian life and its profession of faith, prior to the end of the 4th century.... Among the Apostolic Fathers, there had been nothing even remotely approaching such a mentality or perspective" (New Catholic Encyclopedia, 1967, Vol. 14, p. 299). "Fourth-century Trinitarianism did not reflect accurately early Christian teaching regarding the nature of God; it was, on the contrary a deviation from this teaching" (The Encyclopedia Americana, p. 1956, p. 2941). Does the Word elohim (God) Imply That There Is More than One Person in the Godhead? "The fanciful idea that Elohim referred to the Trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what the grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God" (William Smith, A Dictionary of the Bible, ed. Peloubet, MacDonald Pub. Co., 1948, p. 220). "Elohim must rather be explained as an intensive plural, denoting greatness and majesty" (The American Journal of Semitic Language and Literature, 1905, Vol. XXI, p. 208). "Early dogmaticians were of the opinion that so essential a doctrine as that of the Trinity could not have been unknown to the men of the Old Testament…No modern theologian...can longer maintain such a view. Only an inaccurate exegesis which overlooks the more immediate grounds of interpretation can see references to the Trinity in the plural form of the divine name Elohim, the use of the plural in Genesis 1:26 or such liturgical phrases as three members of the Aaronic blessing of Numbers 6:24-26 and the Trisagion of Isaiah 6:3" (The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. 12, p. 18). "The plural form of the name of God, elohim, in the Hebrew Scriptures has often been adduced as proof of the plurality of persons in the Godhead…Such use of Scripture will not be likely to advance the interests of truth, or be profitable for doctrine…The plural of elohim may just as well designate a multiplicity of divine potentialities in the deity as three personal distinctions, or it may be explained as the plural of majesty and excellency. Such forms of expression are susceptible of too many explanations to be used as valid proof texts of the Trinity" (Milton Terry, Biblical Hermeneutics, p. 587). Is Jesus God? Jesus never said "I am God." He always claimed to the Messiah. "Jesus is not God but God’s representative, and, as such, so completely and totally acts on God’s behalf that he stands in God’s stead before the world…The gospel [of John] clearly states that God and Jesus are not to be understood as identical persons, as in 14:28, ‘the Father is greater than I’" (Jacob Jervell, Jesus in the Gospel of John, 1984, p. 21). "Apparently Paul did not call Jesus God" (Sydney Cave, D.D., Doctrine of the Person of Christ, p. 48). "Paul habitually differentiates Christ from God" (C.J. Cadoux, A Pilgrim’s Further Progress, pp. 40, 42). "Paul never equates Jesus with God" (W.R. Matthews, The Problem of Christ in the 20th Century, Maurice Lectures, 1949, p. 22). "Paul never gives to Christ the name or description of ‘God’" (Dictionary of the Apostolic Church, Vol. 1, p. 194). "When the New Testament writers speak of Jesus Christ, they do not speak of Him nor do they think of Him as God" (J.M. Creed, The Divinity of Jesus Christ, pp. 122-123). "The ancients made a wrong use of [John 10:30, "I and the Father are one"] to prove that Christ is...of the same essence with the Father. For Christ does not argue about the unity of substance, but about the agreement that he has with the Father" (John Calvin, Commentary on John).
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