One argument those of us who oppose historical
(creedal) Trinitarianism make is that it would be incomprehensible to the
original followers of Christ and the New Testament apostles, as it requires categories
and a worldview absolutely unknown, if not antithetical to, Jewish
Christianity. Try as they can to show the alleged biblical and historical basis
for this belief, the more honest Trinitarian apologists and scholars are often
forced to admit this, and in the process, show the internal contradictions
within this man-made dogma. Take, for instance, G.L. Prestige’s comment in his
book God in Patristic Thought (1936), p.301:
By a
full use of the subtlety of Greek thought and language, [the Trinity] was laid
down that God is a single objective Being in three objects of presentation . .
. Alternatively, the result of the extended theological process may be summed
up, in the language more modern than any used by a Greek Father, but in loyalty
to the spirit and meaning of Greek theology, in the formula that in God there
are three divine organs of God-consciousness, but one centre o divine self-consciousness.
As seen and thought, He is true; as seeing and thinking, He is one. He is one
eternal principle of life and light and love.
