One God

[First and the Last]

CHRISTIAN MONOTHEISM

Hear, O Israel: the LORD our God is one
LORD” (Deuteronomy 6:4). “God is one” (Galatians 3:20).​

The belief in one God, a singular Divine presence, is a cornerstone of our faith, beautifully affirmed in both the Old and New Testaments. This simple yet profound truth is clearly laid out in Scripture, yet it remains misunderstood by many devout believers and scholars alike within the Christian community. As stewards of His Word, it is our heartfelt mission to illuminate this fundamental doctrine—the oneness of God—ensuring it is both understood and cherished by all. We are called to lovingly guide our congregation in embracing this central aspect of our faith, so that it may enrich their spiritual lives and bring them closer to God.

Monotheism Defined​

Monotheism, derived from the Greek words monos, meaning "alone" or "single," and theos, meaning "God," is the belief in one singular, divine presence. Those who find themselves not in agreement with monotheism might identify with several other spiritual perspectives: atheists, who deny the existence of any deity; agnostics, who maintain that the nature of the Divine is unknown and likely beyond human comprehension; pantheists, who see the Divine in the natural world and the cosmos; and polytheists, who venerate multiple deities. Within the realm of polytheism, there are variations such as ditheism, which reveres two gods, and tritheism, which honors three deities. Of the world's great religious traditions, Judaism, Islam, and Christianity hold to the tenet of monotheism, each in their own unique expression of devotion to one God.

Among those who identify as Christians, a rich variety of beliefs about the divine nature of God exists. One such belief is known as Trinitarianism. This perspective holds that the Godhead comprises three distinct persons: God the Father, God the Son, and God the Holy Spirit, who are united in one essence. This unity forms a single God.

In exploring the beliefs held by trinitarians, we see a spectrum of understanding that merits gentle reflection. On one side, there are those who focus deeply on the unity of God, yet may not fully articulate the distinctiveness of the three persons within the Godhead. On the opposite side, some believers emphasize the distinctiveness of these three persons to such an extent that they view them as three separate, self-aware beings, which may lean toward a tritheistic interpretation. As we seek clarity in our faith, it's important to approach these differences with grace and a desire for deeper understanding.

In our exploration of Christian doctrines, we also encounter the teaching of binitarianism. Unlike trinitarianism, which acknowledges the Father, Son, and Holy Spirit as three distinct persons, binitarianism embraces a profound belief in just two persons within the Godhead. This perspective respectfully sets aside the Holy Spirit as a separate entity, focusing instead on the deep relationship between the Father and the Son.

Many believers who uphold monotheism have shared their perspective that both trinitarianism and binitarianism may not align fully with the pure monotheistic teachings of the Bible. They emphasize the undivided nature of the Godhead, affirming that God is singularly one in essence and existence.

Adherents of strict monotheism are generally divided into two groups. The first group affirms the belief in a single God, yet in doing so, they question or diminish the complete divinity of Jesus Christ. Historically, this perspective was illustrated by the dynamic Monarchians like Paul of Samosata, as well as the Arians under Arius. These communities positioned Jesus as a divine figure, yet one who was created and thus subordinate, essentially a lesser or demigod.

The second category of monotheists holds a profound belief in one God, yet they embrace the revelation that the entirety of the Godhead is expressed through Jesus Christ. These believers affirm that the Father, Son, and Holy Spirit are not separate entities but rather manifestations or roles through which the one true God engages with humanity. This theological perspective, historically identified by church scholars as modalism or modalistic monarchianism, traces its roots to early church figures like Noetus, Praxeas, and Sabellius.

In contemporary dialogue, adherents of this doctrine often describe their faith using the term “Oneness,” emphasizing the indivisible unity of God alongside the complete divinity of Jesus Christ. They also identify themselves with phrases such as “One God” and “Jesus Name.” It is worth noting, however, that some may refer to them by terms like “Jesus Only” or “New Issue,” which can be misleading or seen as derogatory. The label “Jesus Only,” for instance, might suggest to trinitarians a rejection of the Father and Holy Spirit. Nevertheless, those within the Oneness movement do not deny these aspects of God; instead, they view the Father and Spirit as distinct roles or manifestations of the single divine essence.

 

[First and the Last]

The Old Testament Teaches There Is But One God​

Deuteronomy 6:4 offers a profound declaration of monotheism that has deeply resonated within the Jewish faith. This scripture states, "Hear, O Israel: the LORD our God is one LORD." Known as the Shema, named after its initial Hebrew word, this passage holds a special place as a central and defining expression of Jewish belief. It is commonly recited in these words: "Hear, O Israel, the LORD is our God, the LORD is one." This verse not only anchors the Jewish understanding of divine unity but also serves as a cherished confession of faith, especially in the sacred moments as one approaches the end of life. Devout Jews often aspire to affirm this truth with their final breaths, embracing the unity and presence of God even at life's close.

In Deuteronomy 6:5, following the profound declaration of verse 4, God invites us to an all-encompassing faith and devotion, commanding: “And you shall love the LORD your God with all your heart, and with all your soul, and with all your might.” It's essential to recognize the deep significance God places on these verses. He instructs us to hold these words close to our hearts (verse 6), to share them with our children throughout the day (verse 7), to carry them as a sign on our hands and as frontlets between our eyes (verse 8), and to inscribe them on the doorposts and gates of our homes (verse 9). This reflects a call to live out our love for God not just in our thoughts and prayers, but in every aspect of our daily lives, making His word a living presence in our homes and our actions.

In the deeply rooted traditions of Orthodox Judaism, the faithful continue to observe ancient biblical commands with great reverence by donning tefillin—delicate boxes bound with leather straps to the left forearm and forehead during prayer—and by affixing mezuzahs to their doorframes. These sacred objects are not mere decorations but vessels of holy scripture, carefully inscribed in black ink by a devout scribe who has undertaken meticulous purification rites. Within these sacred enclosures rest select verses from Scripture, typically including Deuteronomy 6:4-9; 11:18-21; Exodus 13:8-10; and 13:14-16, each verse a profound echo of their faith and heritage.

During a pilgrimage to Jerusalem, where we gathered the insights shared here, we sought to purchase tefillin. An Orthodox Jewish merchant initially hesitated to sell to us, Christians, citing a concern that we might not hold the sacred verses with the reverence they command. However, when we recited Deuteronomy 6:4 and shared our deep respect for this scripture, the merchant's demeanor transformed. He agreed to sell us the tefillin, under the condition that we handle them with the utmost care and reverence. This interaction beautifully illustrated the profound respect and profound belief in the oneness of God that is central to Jewish faith. It also shed light on a historical tension, revealing that a key aspect of Jewish resistance to Christianity through the ages has been the perceived alteration of this monotheistic message.

Many passages in the Old Testament clearly articulate the principle of strict monotheism. The Ten Commandments solemnly begin with a directive that centers our worship exclusively on one God: "You shall have no other gods before me" (Exodus 20:3; Deuteronomy 5:7). This imperative is underscored by God’s declaration of His jealous nature, reminding us of His earnest desire for our undivided devotion (Exodus 20:5). Furthermore, in Deuteronomy 32:39, God affirms His singular divinity, stating unequivocally that there is no other god alongside Him. Scriptures like II Samuel 7:22 and I Chronicles 17:20 echo this truth, proclaiming there is none like the LORD, nor is there any God besides Him. Psalm 86:10 beautifully captures this as well, affirming that He alone is God. These are the firm declarations found in the Book of Isaiah and throughout the Scriptures, guiding us in our understanding of God’s unique and sovereign nature.

“Before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour” (Isaiah 43:10-11). “I am the first, and I am the last; and beside me there is no God” (Isaiah 44:6). “Is there a God beside me? yea, there is no God; I know not any” (Isaiah 44:8). “I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself” (Isaiah 44:24). “There is none beside me. I am the LORD and there is none else” (Isaiah 45:6). “There is no God else beside me; a just God and a Saviour; there is none beside me. Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isaiah 45:21-22).

In exploring the oneness of God as presented in the Old Testament, some believers who embrace the Trinity might suggest that God's declarations of His singular nature were meant to distinguish Him from the multiple gods of surrounding pagan cultures, rather than to deny a plural aspect within His own nature. However, this perspective raises important questions: If God exists in a plurality of persons, why wasn't this made explicit in the scriptures? Why have generations of Jewish believers adhered so firmly to a belief in absolute monotheism?

From a divine perspective, if God intended to communicate a strict oneness, devoid of any pluralistic interpretation, what language could He have employed to ensure clarity? Reflecting on the scriptural passages in Isaiah, we observe emphatic terms such as “none, none else, none like me, none beside me, alone, by myself,” and “one.” These phrases resonate with a forceful assertion of singularity. God's use of such definitive language strongly indicates that His nature was meant to be understood as absolutely singular, without division or plurality. This scriptural emphasis supports the traditional Jewish understanding of God as one in the truest and most exclusive sense.

 

[Br. Bear]

Greetings,

Did you write the above two posts?

Or did you copy them from another source?


Bless you ....><>

 

[First and the Last]

Greetings,

Did you write the above two posts?

Or did you copy them from another source?


Bless you ....><>

Just over 20+ years of studying God's Word, prayer, and hidden truths (at least to me as I was maturing in The Lord) that were revealed to me through powerfully anointed sermons. I am writing or should say typing a Series on ONE God.

 

[First and the Last]

The New Testament Teaches There Is But One God​

New Testament unequivocally affirms the belief in one God, a foundational truth that runs throughout Scripture. In reflection, we find that this affirmation not only aligns with the Old Testament’s declaration of a singular, sovereign God but also beautifully encapsulates the unity and harmony inherent in the Christian understanding of God.

Take, for instance, the words of the Apostle Paul in 1 Corinthians 8:6, where he eloquently states, "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." This passage reflects the depth of the Christian confession—there is one Creator and one Lord, embodying both the transcendence and imminence of divine love and authority. Similarly, in the Gospel of Mark, Jesus Himself recalls the Shema from Deuteronomy, affirming, "The most important one," answered Jesus, "is this: ‘Hear, O Israel: The Lord our God, the Lord is one'" (Mark 12:29). Here, Jesus not only affirms His Jewish heritage but also deepens our understanding of God's singular nature.

Jesus passionately highlighted the profound truth of Deuteronomy 6:4, which He declared as the foremost of all commandments (Mark 12:29-30). Throughout the New Testament, the foundational teaching of one God, as taught in the Old Testament, is consistently affirmed and lovingly reiterated.

“Seeing it is one God which shall justify” (Romans 3:30). “There is none other God but one” (I Corinthians 8:4). “But to us there is but one God, the Father” (I Corinthians 8:6). “But God is one” (Galatians 3:20). “One God and Father of all” (Ephesians 4:6). “For there is one God” (I Timothy 2:5). “Thou believest that there is one God; thou doest well: the devils also believe, and tremble” (James 2:19).

Again, the Bible calls God “the Holy One” (I John 2:20). There is one throne in heaven and One sits upon it (Revelation 4:2).

The Bible resoundingly affirms the principle of monotheism, teaching us that there is but one true God. Throughout the ages, God's chosen people have been bearers of this sacred truth. In his divine wisdom, God called Abraham out of his homeland, away from the many gods worshipped by his people and his family. Abraham's faithful response to follow the one true God, as recounted in Genesis 12:1-8, marked the beginning of a covenant that would shape the destiny of a nation.

Time and again, the people of Israel were reminded of this covenant. Whenever they strayed towards the worship of other gods, God, in His love and righteousness, corrected them. This tendency towards polytheism was a significant reason behind their eventual exile, as vividly recounted in Acts 7:43. This period of captivity was not just a punishment but a time of purification and a return to their monotheistic roots.

By the time the Savior arrived on earth, born into the nation of Israel, the people had embraced a robust monotheism. This was not only a return to the truth of their ancestors but a testament to their preparedness to receive the promised Messiah. The deep-seated belief in the one true God set the stage for the arrival of Christ, who came to fulfill the law and the prophets and to usher in a new covenant of grace and truth.

Today, we are called to continue the tradition of monotheistic worship of God, just as it was in the times of Abraham. As inheritors of Abraham's faith through the grace of our belief, we are bestowed with the profound duty to uphold and profess our unwavering faith in the one true and living God, as described in Romans 4:13-17. As members of the Christian community and representatives of this faith in the world, let us diligently and reverently proclaim the truth of our singular, divine God.

 

[lentz]

1 John 5: 7-9

 

[lentz]

Greetings,

Did you write the above two posts?

Or did you copy them from another source?


Bless you ....><>

Doesn’t oneness go against TJ Statement of Faith?

 

[First and the Last]

I John 5:7
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."

The Scripture verse that mentions 'these three are one' is sometimes cited in discussions about the nature of God, particularly by those who see it as supporting a Trinitarian view. However, an alternative understanding of this passage suggests it actually underscores a singular, unified deity rather than three distinct persons. Some might liken the oneness mentioned here to the unity shared between a husband and wife—distinct yet joined in purpose and essence. This comparison, while helpful in some respects, could inadvertently imply a form of polytheism if we're not careful. If the text intended merely an agreement or alignment among separate entities, it might more fittingly say, 'These three agree as one.' Instead, the wording used in Scripture emphasizes a profound, intrinsic oneness, pointing us towards a monotheistic interpretation of the Godhead.

It's quite fascinating to observe that in this verse, the term 'Word' is used rather than 'Son.' One might wonder, if 'Son' were meant to denote a distinct person within the Godhead, and if this passage aimed to highlight such distinctions, why then does it prefer 'Word'? The choice of 'Word' over 'Son' is significant. The term 'Son' primarily connects to the humanity, whereas 'Word' relates more directly to divine nature. Here, the 'Word' signifies not a separate person from the Father, much like a man and his spoken word are not two separate beings. Instead, the 'Word' embodies God's thought, plan, and mind, as well as being the very expression of God Himself.

In much the same way as a man and his spirit are not separate beings, the Holy Spirit is not a distinct entity from the Father. The term 'Holy Spirit' simply conveys the nature of God. As we see in 1 John 5:7, it speaks of three that bear witness in heaven. This indicates that God manifests Himself in three distinct modes or has revealed Himself through three expressions. These divine roles are the Father, the Word—which is not merely 'Son'—and the Holy Spirit. Each of these roles uniquely illustrates aspects of the singular nature of God, for as it is beautifully affirmed, 'these three are one.'

In reflecting on the scripture of 1 John 5:7-8, it's important to acknowledge a broad consensus among biblical scholars regarding the text. This consensus suggests that the passage, as originally presented in earlier translations like the King James Version, may not fully align with the earliest manuscripts we now study. Subsequent translations, including the Revised Standard Version, The Amplified Bible, and the New International Version, have adjusted the wording based on these findings. For instance, the New International Version thoughtfully presents these verses as, “For there are three that testify: the Spirit, the water and the blood; and these three are in agreement.” This reflects a careful and considered approach to translating Scripture, aiming to stay true to the most ancient and reliable texts available to us, such as Nestle’s Greek text. It's a reminder of our commitment to seeking a deeper understanding and a faithful interpretation of the words we hold dear.


In examining the rich history of our scriptures, particularly the King James Version, we encounter a compelling tale concerning 1 John 5:7. Initially, the esteemed scholar Erasmus did not include this verse in his earlier editions of 1516 and 1519. His decision was based on its absence from over 5,000 Greek manuscripts, though it appeared in later versions of the Vulgate—the Latin Bible commonly used within the Roman Catholic tradition.

Amidst pressures from the Church, Erasmus set forth a condition: he would incorporate this verse if just one Greek manuscript could be presented that contained it. Remarkably, such a manuscript was indeed found, albeit one dated as recent as 1520. With a faithful heart but perhaps a wary mind, Erasmus added the verse to his 1522 edition.

This verse, "there are three that testify," stands out somewhat abruptly in the context of John’s writings, suggesting it may not have originated from the Apostle himself but perhaps was added later by an enthusiastic scribe who wished to underscore the doctrine of the Trinity.

As we reflect upon this aspect of biblical history, let us approach our study of scripture with humility and reverence, seeking to understand not only the word of God but also the human hands through which His word has been transmitted to us. Let this awareness deepen our appreciation of the divine message and its journey through time to reach our hearts today.

Even though all evidence suggests that this passage wasn't originally part of 1 John, we can see God's guiding hand in the preservation and protection of His Word. Despite human actions, God ensured that this passage didn't contradict the essential truths of Scripture. Regardless of whether one believes that 1 John 5:7 was initially part of the Bible or added later, it's important to understand that this text does not advocate for the idea of three distinct persons in the Godhead. Instead, it upholds the biblical doctrine of one God, indivisible, manifested in various ways to us. In this, we find a reaffirmation of God's unity and His loving revelation to us.

 

[First and the Last]

Doesn’t oneness go against TJ Statement of Faith?

We all (for the most part) know God is One. So, if He is not Oneness is he Threeness. I would not like to label me Oneness or Trinitarian for neither word is found in Scripture. I only present comments with Scriptural backing or Historical record. I would call me a Biblist. I only want what Scripture reveals.

 

[ABlessedMan]

We all (for the most part) know God is One. So, if He is not Oneness is he Threeness. I would not like to label me Oneness or Trinitarian for neither word is found in Scripture. I only present comments with Scriptural backing or Historical record. I would call me a Biblist. I only want what Scripture reveals.

So, then, you are not a Christian. That word is not found in the bible.

And you can't come back with, "but the meaning or definition is in the bible." For the meaning or definition of the Trinity is clearly shown in a few places, one as has been shown to you already. In the end, this "word is not found in Scripture" is not sufficient. Perhaps you are not an adherent of "original sin"? Those words are not in the bible. Do you believe in the "Second Coming"? Not in there by those words. Do you believe in the "rapture"? Some do, some don't But the word is only indirectly in there, through a Latin translation. Your hermeneutic will break down if the rules are: "the word has to be in the bible."

 

[First and the Last]

So, then, you are not a Christian. That word is not found in the bible.

And you can't come back with, "but the meaning or definition is in the bible." For the meaning or definition of the Trinity is clearly shown in a few places, one as has been shown to you already. In the end, this "word is not found in Scripture" is not sufficient. Perhaps you are not an adherent of "original sin"? Those words are not in the bible. Do you believe in the "Second Coming"? Not in there by those words. Do you believe in the "rapture"? Some do, some don't But the word is only indirectly in there, through a Latin translation. Your hermeneutic will break down if the rules are: "the word has to be in the bible."

Acts 11:26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

Ignore the phrase "for neither word is found in Scripture." You are right poor choice of words.

 

[A servant of the Kings]

CHRISTIAN MONOTHEISM

Hear, O Israel: the LORD our God is one
LORD” (Deuteronomy 6:4). “God is one” (Galatians 3:20).​

The belief in one God, a singular Divine presence, is a cornerstone of our faith, beautifully affirmed in both the Old and New Testaments. This simple yet profound truth is clearly laid out in Scripture, yet it remains misunderstood by many devout believers and scholars alike within the Christian community. As stewards of His Word, it is our heartfelt mission to illuminate this fundamental doctrine—the oneness of God—ensuring it is both understood and cherished by all. We are called to lovingly guide our congregation in embracing this central aspect of our faith, so that it may enrich their spiritual lives and bring them closer to God.

Monotheism Defined​

Monotheism, derived from the Greek words monos, meaning "alone" or "single," and theos, meaning "God," is the belief in one singular, divine presence. Those who find themselves not in agreement with monotheism might identify with several other spiritual perspectives: atheists, who deny the existence of any deity; agnostics, who maintain that the nature of the Divine is unknown and likely beyond human comprehension; pantheists, who see the Divine in the natural world and the cosmos; and polytheists, who venerate multiple deities. Within the realm of polytheism, there are variations such as ditheism, which reveres two gods, and tritheism, which honors three deities. Of the world's great religious traditions, Judaism, Islam, and Christianity hold to the tenet of monotheism, each in their own unique expression of devotion to one God.

Among those who identify as Christians, a rich variety of beliefs about the divine nature of God exists. One such belief is known as Trinitarianism. This perspective holds that the Godhead comprises three distinct persons: God the Father, God the Son, and God the Holy Spirit, who are united in one essence. This unity forms a single God.

In exploring the beliefs held by trinitarians, we see a spectrum of understanding that merits gentle reflection. On one side, there are those who focus deeply on the unity of God, yet may not fully articulate the distinctiveness of the three persons within the Godhead. On the opposite side, some believers emphasize the distinctiveness of these three persons to such an extent that they view them as three separate, self-aware beings, which may lean toward a tritheistic interpretation. As we seek clarity in our faith, it's important to approach these differences with grace and a desire for deeper understanding.

In our exploration of Christian doctrines, we also encounter the teaching of binitarianism. Unlike trinitarianism, which acknowledges the Father, Son, and Holy Spirit as three distinct persons, binitarianism embraces a profound belief in just two persons within the Godhead. This perspective respectfully sets aside the Holy Spirit as a separate entity, focusing instead on the deep relationship between the Father and the Son.

Many believers who uphold monotheism have shared their perspective that both trinitarianism and binitarianism may not align fully with the pure monotheistic teachings of the Bible. They emphasize the undivided nature of the Godhead, affirming that God is singularly one in essence and existence.

Adherents of strict monotheism are generally divided into two groups. The first group affirms the belief in a single God, yet in doing so, they question or diminish the complete divinity of Jesus Christ. Historically, this perspective was illustrated by the dynamic Monarchians like Paul of Samosata, as well as the Arians under Arius. These communities positioned Jesus as a divine figure, yet one who was created and thus subordinate, essentially a lesser or demigod.

The second category of monotheists holds a profound belief in one God, yet they embrace the revelation that the entirety of the Godhead is expressed through Jesus Christ. These believers affirm that the Father, Son, and Holy Spirit are not separate entities but rather manifestations or roles through which the one true God engages with humanity. This theological perspective, historically identified by church scholars as modalism or modalistic monarchianism, traces its roots to early church figures like Noetus, Praxeas, and Sabellius.

In contemporary dialogue, adherents of this doctrine often describe their faith using the term “Oneness,” emphasizing the indivisible unity of God alongside the complete divinity of Jesus Christ. They also identify themselves with phrases such as “One God” and “Jesus Name.” It is worth noting, however, that some may refer to them by terms like “Jesus Only” or “New Issue,” which can be misleading or seen as derogatory. The label “Jesus Only,” for instance, might suggest to trinitarians a rejection of the Father and Holy Spirit. Nevertheless, those within the Oneness movement do not deny these aspects of God; instead, they view the Father and Spirit as distinct roles or manifestations of the single divine essence.

I will answer you as God has educated me, that all that is Good is One with God.

Thus the Holy Spirit is One with God, it is the Spirit of God

Thus Jesus, after that He ascended to God, became One with God, He is One with God

The Light is also One with God

Love is also One with God

God is One, there is no one else but God that is good.

There is no one else but God that is light, in Him there is no darkness

5And this is the message we have heard from Him and announce to you: God is light, and in Him there is no darkness at all.

 

[A servant of the Kings]

An important addition to what I wrote before above is that since God is Love, and since Love may fill us, Love is the way to union with God

That is why Jesus our beloved savior gave us His first commandment

To love God with all our heart mind and soul

And told us that all the prophets, (the true prophets), and all the law is based on that first commandment

 

[ABlessedMan]

Acts 11:26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

Ignore the phrase "for neither word is found in Scripture." You are right poor choice of words.

I do stand corrected. Acts 11:26, 26:28 and 1 Peter 4:16. Not sure what I was thinking there.

 

[Servaline]

Great articles on the godhead by the late Bryan Huie. "This page has various articles covering the divinity of God the eternal Father and His only begotten son Yeshua the Messiah (Jesus Christ). Articles use a myriad of sources for reference, although the primary information comes from the Old and New Testaments. Other sources that do not conflict with the Bible are referenced to help explain the message delivered to 1st-century believers. May Adonai bless you in your study of His divine word. Shalom!"

Godhead - Here a little, there a little - Index

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