Which is right, the original Judeo-Christian authors or philosophical thought Centuries after the original writings were lost?

[My Rock]

The early Judeo-Christian manuscripts, primarily written by the apostles and early Jewish followers of Christ, originated within a strict monotheistic tradition deeply rooted in Jewish thought, expressing an inseparable, undivided view of God’s nature. While these original texts were considered inspired, they were eventually lost to time, mainly due to fragile materials, heavy use, persecution, and the passage of centuries. A few early manuscript fragments exist, but the complete originals did not survive. This loss led to a growing reliance on copied manuscripts and later doctrinal interpretations that increasingly diverged from early Jewish monotheism.

The shift from a strictly monotheistic perspective to a Trinitarian interpretation can be traced to the influence of Greek philosophical thought, especially in the Roman Empire, where the early church gradually distanced itself from its Jewish roots. Greek philosophy, with its concepts of plurality within unity and metaphysical distinctions, became influential, as exemplified by thinkers like Origen of Alexandria (185–253 AD) and Tertullian (160–225 AD), who first used the term Trinitas. This influence accelerated with the Roman Emperor Constantine, who called the First Council of Nicaea in 325 AD. This council, convened in Nicaea (modern-day İznik, Turkey), sought to resolve conflicts, particularly with Arianism—a view that saw Jesus as a created being distinct from the Father.

The Nicene Creed, formulated in 325 AD and later expanded in 381 AD at the Council of Constantinople, emphasized the concept of Jesus as “begotten, not made,” co-eternal with the Father, laying the groundwork for the doctrine of the Trinity. This doctrine established a formalized belief in three co-equal persons within one Godhead, which diverged sharply from the indivisible oneness taught in early Jewish monotheism and the teachings of Jesus and His apostles.

Historically, this adoption of Greek-influenced terminology and thought marked a theological departure from the original Judeo-Christian view. Jewish-Christian monotheism emphasized a single, undivided God (Deuteronomy 6:4), while the Trinitarian model suggested a God comprised of multiple persons. For many early Christians, especially those of Jewish origin, this was foreign to the original teachings of Scripture and appeared to introduce division within God’s nature. The adoption of Trinitarian doctrine, influenced by Greek philosophy, has since been a significant source of debate, with Oneness theology advocating for a return to the early, monotheistic understanding of God’s nature as wholly unified and undivided.

In summary, the loss of original texts, combined with the Hellenization of early Christianity, led to doctrinal shifts that reshaped Christianity, moving it away from its strictly monotheistic Jewish origins and into a framework that allowed for an interpretation of God as a Trinity, which diverges from the original apostolic understanding.

 

[Free]

The early Judeo-Christian manuscripts, primarily written by the apostles and early Jewish followers of Christ, originated within a strict monotheistic tradition deeply rooted in Jewish thought, expressing an inseparable, undivided view of God’s nature. While these original texts were considered inspired, they were eventually lost to time, mainly due to fragile materials, heavy use, persecution, and the passage of centuries. A few early manuscript fragments exist, but the complete originals did not survive. This loss led to a growing reliance on copied manuscripts and later doctrinal interpretations that increasingly diverged from early Jewish monotheism.

The shift from a strictly monotheistic perspective to a Trinitarian interpretation can be traced to the influence of Greek philosophical thought, especially in the Roman Empire, where the early church gradually distanced itself from its Jewish roots. Greek philosophy, with its concepts of plurality within unity and metaphysical distinctions, became influential, as exemplified by thinkers like Origen of Alexandria (185–253 AD) and Tertullian (160–225 AD), who first used the term Trinitas. This influence accelerated with the Roman Emperor Constantine, who called the First Council of Nicaea in 325 AD. This council, convened in Nicaea (modern-day İznik, Turkey), sought to resolve conflicts, particularly with Arianism—a view that saw Jesus as a created being distinct from the Father.

The Nicene Creed, formulated in 325 AD and later expanded in 381 AD at the Council of Constantinople, emphasized the concept of Jesus as “begotten, not made,” co-eternal with the Father, laying the groundwork for the doctrine of the Trinity. This doctrine established a formalized belief in three co-equal persons within one Godhead, which diverged sharply from the indivisible oneness taught in early Jewish monotheism and the teachings of Jesus and His apostles.

Historically, this adoption of Greek-influenced terminology and thought marked a theological departure from the original Judeo-Christian view. Jewish-Christian monotheism emphasized a single, undivided God (Deuteronomy 6:4), while the Trinitarian model suggested a God comprised of multiple persons. For many early Christians, especially those of Jewish origin, this was foreign to the original teachings of Scripture and appeared to introduce division within God’s nature. The adoption of Trinitarian doctrine, influenced by Greek philosophy, has since been a significant source of debate, with Oneness theology advocating for a return to the early, monotheistic understanding of God’s nature as wholly unified and undivided.

In summary, the loss of original texts, combined with the Hellenization of early Christianity, led to doctrinal shifts that reshaped Christianity, moving it away from its strictly monotheistic Jewish origins and into a framework that allowed for an interpretation of God as a Trinity, which diverges from the original apostolic understanding.

Sorry, but this entire post is one of fallaciously begging the question, which is done several times. You're beginning with the assumption that Jesus's followers, including the apostles, held a unitarian view of God in order to conclude the same. They may have started with that as Jews, but the strength of the biblical evidence is that they believed in a multiplicity within the one God. You're also assuming that the doctrine of the Trinity is not monotheistic, but it absolutely is.

Included in that is your claim that "Jewish-Christian monotheism emphasized a single, undivided God (Deuteronomy 6:4)," But, I have dealt with this before with you. The Shema is a statement of monotheism only--one true God--not the nature of God; there is nothing in it to suggest that God is only one person, or two, or three, or a hundred. The sooner anti-Trinitarians stop conflating monotheism with the nature of God, the better, for their sake.

Then, there is:

1Co 8:4 Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.”
1Co 8:5 For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”—
1Co 8:6 yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. (ESV)

Heb 1:2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.
...
Heb 1:8 But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.
...
Heb 1:10 And, “You, Lord, laid the foundation of the earth in the beginning, and the heavens are the work of your hands;
Heb 1:11 they will perish, but you remain; they will all wear out like a garment,
Heb 1:12 like a robe you will roll them up, like a garment they will be changed. But you are the same, and your years will have no end.” (ESV)

These unequivocally show that both the Father and the Son were involved in creation, as was the Holy Spirit (Gen 1:2).

 

[My Rock]

If God the Father and God the Son existed eternally and always how come we don't see any interaction whatsoever between them in the OT, which is a schoolmaster to bring us to christ?

A very valid question to raise regarding the Trinitarian understanding of God is why the Old Testament, which serves as a foundation and "schoolmaster to bring us unto Christ" (Galatians 3:24), does not display ANY explicit interaction between "God the Father" and "God the Son." In the Trinitarian framework, both are understood as co-eternal persons within the Godhead. However, the Old Testament predominantly reveals God as a singular entity, and the absence of clear, interactive distinction between Father and Son raises important theological and historical questions.

The Old Testament consistently emphasizes God’s absolute unity, as seen in Deuteronomy 6:4, "Hear, O Israel: The Lord our God, the Lord is one." This Shema forms the bedrock of Jewish monotheism, affirming that God is indivisibly one. Throughout the Hebrew Scriptures, God reveals Himself as a singular being who engages directly with His creation, often using terms like "YHWH," "El Shaddai," and other names that imply His singular, undivided nature. Nowhere in the text do we encounter interactions between distinct divine persons; instead, God is depicted as one voice, one presence, and one being, who alone calls, judges, and redeems His people (Isaiah 44:6, Isaiah 45:5-6).

When addressing the appearances of "the Angel of the Lord" or the term "the Word of the Lord" in the Old Testament, which some Trinitarian scholars suggest hint at a pre-incarnate Christ, it is noteworthy that these manifestations do not speak of or to a distinct Son or Father figure. Instead, they are understood within the text as God’s own presence, often interpreted through theological hindsight as “types” or foreshadowings but not explicit persons who interact. For instance, Genesis 22:11-18 presents the Angel of the Lord speaking as God but not to another person within the Godhead. This kind of representation affirms a single, undivided presence rather than distinct persons engaging in dialogue.

Historically, even the earliest followers of Jesus who were steeped in Hebrew Scriptures did not immediately conceive of Jesus as a distinct, eternally co-existing person within a multi-personal Godhead. Rather, they understood Christ as the embodiment of God’s wisdom and purpose (1 Corinthians 1:24, John 1:14), the "Word made flesh," fulfilling and revealing the fullness of God in a new and unique way within history (John 1:1-3). Not until centuries later did the church begin to frame the relationship between the Father, Son, and Holy Spirit in terms of co-equal and co-eternal persons, largely due to the theological developments at the Council of Nicaea (325 AD) and the Council of Constantinople (381 AD). Early church figures like Justin Martyr and Tertullian began to explore the Logos concept, yet their views differed from later Nicene orthodoxy and still did not clearly depict ongoing interaction within a multi-personal Godhead in the Old Testament.

Finally, Galatians 3:24 itself suggests that the law, the prophets, and the entire Old Testament are given to prepare us for the revelation of God in Christ—not necessarily to reveal a complex inner structure of God as multi-personal but rather to emphasize the singular, indivisible God who ultimately manifests His salvation plan through Jesus. In John 14:9, Jesus tells Philip, "Whoever has seen me has seen the Father," presenting Himself as the visible image of the invisible God (Colossians 1:15), rather than as one of two distinct divine persons engaged in interaction.

Thus, the Old Testament’s portrayal of God aligns with a view of divine oneness that unfolds fully in Jesus, who is seen as the full revelation and unique expression of the one true God, rather than a separate, eternally interacting person within a internally divided Godhead. This approach is consistent with a biblical theology that underscores God’s absolute oneness throughout Scripture.

 

[Free]

If God the Father and God the Son existed eternally and always how come we don't see any interaction whatsoever between them in the OT, which is a schoolmaster to bring us to christ?

Why do we need to? Do you not believe in progressive revelation?

A very valid question to raise regarding the Trinitarian understanding of God is why the Old Testament, which serves as a foundation and "schoolmaster to bring us unto Christ" (Galatians 3:24),

Correction, it is not the OT 'which serves as a . . . "schoolmaster to bring us unto Christ," it is the Law. There is a big difference, given that the Law is generally considered to be only the first five books of the OT (Torah; Pentateuch), but really is only some of the contained in Exodus to Deuteronomy.

Gal 3:24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. (ESV)

does not display ANY explicit interaction between "God the Father" and "God the Son." In the Trinitarian framework, both are understood as co-eternal persons within the Godhead. However, the Old Testament predominantly reveals God as a singular entity, and the absence of clear, interactive distinction between Father and Son raises important theological and historical questions.

The Old Testament consistently emphasizes God’s absolute unity, as seen in Deuteronomy 6:4, "Hear, O Israel: The Lord our God, the Lord is one." This Shema forms the bedrock of Jewish monotheism, affirming that God is indivisibly one. Throughout the Hebrew Scriptures, God reveals Himself as a singular being who engages directly with His creation, often using terms like "YHWH," "El Shaddai," and other names that imply His singular, undivided nature. Nowhere in the text do we encounter interactions between distinct divine persons; instead, God is depicted as one voice, one presence, and one being, who alone calls, judges, and redeems His people (Isaiah 44:6, Isaiah 45:5-6).

Again, all fallaciously begging the question. I've pointed this out to you before: there are many verses stating that there is only one God, Yahweh, but there is no verse in the entire Bible that clearly or directly states that God is only one person. In fact, the door is always left open for God being more than one person. Every verse you give above is about monotheism only, not God's self-existent nature.

Historically, even the earliest followers of Jesus who were steeped in Hebrew Scriptures did not immediately conceive of Jesus as a distinct, eternally co-existing person within a multi-personal Godhead. Rather, they understood Christ as the embodiment of God’s wisdom and purpose (1 Corinthians 1:24, John 1:14), the "Word made flesh," fulfilling and revealing the fullness of God in a new and unique way within history (John 1:1-3).

Again, fallaciously begging the question. The earliest followers of Jesus also though Jesus would physically vanquish their enemy, the Romans. They didn't understand what the Scriptures said about the Christ, even after his tomb was found empty (Luke 24:21-27). They clearly understood Jesus as the embodiment of God:

Mat 14:31 Jesus immediately reached out his hand and took hold of him, saying to him, "O you of little faith, why did you doubt?"
Mat 14:32 And when they got into the boat, the wind ceased.
Mat 14:33 And those in the boat worshiped him, saying, "Truly you are the Son of God." (ESV)

Mat 28:8 So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples.
Mat 28:9 And behold, Jesus met them and said, "Greetings!" And they came up and took hold of his feet and worshiped him.
...
Mat 28:16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them.
Mat 28:17 And when they saw him they worshiped him, but some doubted. (ESV)

Luk 24:50 Then he led them out as far as Bethany, and lifting up his hands he blessed them.
Luk 24:51 While he blessed them, he parted from them and was carried up into heaven.
Luk 24:52 And they worshiped him and returned to Jerusalem with great joy, (ESV)

Joh 3:31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. (ESV)

Joh 9:38 He said, "Lord, I believe," and he worshiped him. (ESV)

Joh 20:28 Thomas answered him, “My Lord and my God!” (ESV)

Not until centuries later did the church begin to frame the relationship between the Father, Son, and Holy Spirit in terms of co-equal and co-eternal persons, largely due to the theological developments at the Council of Nicaea (325 AD) and the Council of Constantinople (381 AD). Early church figures like Justin Martyr and Tertullian began to explore the Logos concept, yet their views differed from later Nicene orthodoxy and still did not clearly depict ongoing interaction within a multi-personal Godhead in the Old Testament.

Yes, it developed over time, but that in no way means it isn't biblical. It's ultimately fully incomprehensible, so why should we expect anyone from Jesus's followers onward to instantly understand and develop a full Trinitarian theology?

Your statements are also misleading. There are a number of early church fathers and figures from the 2nd century onward that either implied or explicitly stated that Jesus is God, yet keep him distinct from the Father. For example, Ignatius (d. 107 A.D.), believed to be a disciple of John, said "Jesus Christ, our God" and "For our God, Jesus the Christ," in his letter to the Ephesians. In his letter to the Romans he said "Jesus Christ our God" and "For our God Jesus Christ." And in his letter to the Smyrneans, he states, "I glorify Jesus Christ the God, being in the Father."

From the Didache (50-120 A.D.): "7:1 But concerning baptism, thus baptize ye: having first recited all these precepts, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in running water;"

https://www.earlychristianwritings.com/text/didache-hoole.html

We also have Pliny the Younger's correspondence with emperor Trajan from the early 2nd century, in which he stated regarding Christians, "that they were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god."

https://earlychristianwritings.com/text/pliny.html

The foundations of the Trinity were laid in Scripture, but can be seen outside of the Bible as early as the early 2nd century.

Finally, Galatians 3:24 itself suggests that the law, the prophets, and the entire Old Testament are given to prepare us for the revelation of God in Christ—not necessarily to reveal a complex inner structure of God as multi-personal but rather to emphasize the singular, indivisible God who ultimately manifests His salvation plan through Jesus.

Again, Gal. 3:24 says it was the Law, not the entire OT. And, again, to say that the OT only shows God as singular and indivisible--as meaning an absolute unity--is to fallaciously beg the question.

 

[Free]

In John 14:9, Jesus tells Philip, "Whoever has seen me has seen the Father," presenting Himself as the visible image of the invisible God (Colossians 1:15), rather than as one of two distinct divine persons engaged in interaction.

Jesus said a lot of things, as did the writers of the NT:

Mat 28:19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (ESV)

Joh 3:13 No one has ascended into heaven except he who descended from heaven, the Son of Man.
…
Joh 3:16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
Joh 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (ESV)

Joh 6:38 For I have come down from heaven, not to do my own will but the will of him who sent me.
…
Joh 6:62 Then what if you were to see the Son of Man ascending to where he was before? (ESV)

Joh 13:3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, (ESV)

Joh 14:23 Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. (ESV)

Joh 16:27 for the Father himself loves you, because you have loved me and have believed that I came from God.
Joh 16:28 I came from the Father and have come into the world, and now I am leaving the world and going to the Father.”
Joh 16:29 His disciples said, “Ah, now you are speaking plainly and not using figurative speech!
Joh 16:30 Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.” (ESV)

Joh 17:5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.
...
Joh 17:24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. (ESV)

Joh 20:17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” (ESV)

We should also take Col 1:15 in context:

Col 1:13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,
Col 1:14 in whom we have redemption, the forgiveness of sins.
Col 1:15 He is the image of the invisible God, the firstborn of all creation.
Col 1:16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.
Col 1:17 And he is before all things, and in him all things hold together. (ESV)

This is in complete agreement with John 1:1-3, 10, 1 Cor 8:6, Phil 2:5-8, and Heb 1:2, 10-12, among others. Why have you yet to fully engage with 1 Cor 8:6 and Heb 1:2, 10-12?

Thus, the Old Testament’s portrayal of God aligns with a view of divine oneness that unfolds fully in Jesus, who is seen as the full revelation and unique expression of the one true God, rather than a separate, eternally interacting person within a internally divided Godhead. This approach is consistent with a biblical theology that underscores God’s absolute oneness throughout Scripture.

And yet, again, there is no verse in the entire Bible that clearly or directly states that God is one person. There is no verse that says only the Father is Yahweh and no verse that says the Father came in the flesh.

 

[miamited]

Well, Job wrote to us that he knew that his redeemer lives. That is Jesus. God began the creation account referring to the creation agents as 'us'. That was Jesus. Many believe that some of the visitations of people throughout the old covenant was done by Jesus appearing to them.

So, I'm not sure one can honestly say that Jesus isn't mentioned or a part of the old covenant accounting.

 

[My Rock]

Why do we need to? Do you not believe in progressive revelation?

I fully agree with the concept of progressive revelation, with Christ, His teachings, and the inspiration of His Spirit upon the original writers being the ultimate and complete revelation. Given that Jesus is considered one of the persons in the Trinity, if the Trinity were true, He Himself would have explicitly revealed this concept. We would not have needed to wait for later, non-scriptural philosophical formulations to articulate it. Colossians 2:8 warns us, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Likewise, 1 Corinthians 3:19 states, “For the wisdom of this world is foolishness with God. For it is written, ‘He catches the wise in their own craftiness.”

 

[Hopeful 2]

The early Judeo-Christian manuscripts, primarily written by the apostles and early Jewish followers of Christ, originated within a strict monotheistic tradition deeply rooted in Jewish thought, expressing an inseparable, undivided view of God’s nature. While these original texts were considered inspired, they were eventually lost to time, mainly due to fragile materials, heavy use, persecution, and the passage of centuries. A few early manuscript fragments exist, but the complete originals did not survive. This loss led to a growing reliance on copied manuscripts and later doctrinal interpretations that increasingly diverged from early Jewish monotheism.

The shift from a strictly monotheistic perspective to a Trinitarian interpretation can be traced to the influence of Greek philosophical thought, especially in the Roman Empire, where the early church gradually distanced itself from its Jewish roots. Greek philosophy, with its concepts of plurality within unity and metaphysical distinctions, became influential, as exemplified by thinkers like Origen of Alexandria (185–253 AD) and Tertullian (160–225 AD), who first used the term Trinitas. This influence accelerated with the Roman Emperor Constantine, who called the First Council of Nicaea in 325 AD. This council, convened in Nicaea (modern-day İznik, Turkey), sought to resolve conflicts, particularly with Arianism—a view that saw Jesus as a created being distinct from the Father.

The Nicene Creed, formulated in 325 AD and later expanded in 381 AD at the Council of Constantinople, emphasized the concept of Jesus as “begotten, not made,” co-eternal with the Father, laying the groundwork for the doctrine of the Trinity. This doctrine established a formalized belief in three co-equal persons within one Godhead, which diverged sharply from the indivisible oneness taught in early Jewish monotheism and the teachings of Jesus and His apostles.

Historically, this adoption of Greek-influenced terminology and thought marked a theological departure from the original Judeo-Christian view. Jewish-Christian monotheism emphasized a single, undivided God (Deuteronomy 6:4), while the Trinitarian model suggested a God comprised of multiple persons. For many early Christians, especially those of Jewish origin, this was foreign to the original teachings of Scripture and appeared to introduce division within God’s nature. The adoption of Trinitarian doctrine, influenced by Greek philosophy, has since been a significant source of debate, with Oneness theology advocating for a return to the early, monotheistic understanding of God’s nature as wholly unified and undivided.

In summary, the loss of original texts, combined with the Hellenization of early Christianity, led to doctrinal shifts that reshaped Christianity, moving it away from its strictly monotheistic Jewish origins and into a framework that allowed for an interpretation of God as a Trinity, which diverges from the original apostolic understanding.

If the originals are lost, how do you know the scriptures we have now are different ?

 

[My Rock]

If the originals are lost, how do you know the scriptures we have now are different ?

To address concerns about the reliability of Scripture given the loss of the original manuscripts, it’s important to clarify that the overwhelming consistency among ancient manuscript copies supports the accuracy and preservation of biblical teachings, including key doctrines about the nature of God. Although we do not possess the autographs (original manuscripts), the thousands of copies we do have—dating back as early as the 2nd century—demonstrate an extraordinary level of consistency and faithful transmission. Textual scholars have repeatedly shown that differences between manuscripts are minor, involving issues like spelling or word order, and do not affect core doctrinal beliefs. This consistency gives us confidence that the theological message conveyed in the Scriptures, particularly on essential doctrines, remains intact.

The doctrine of God’s absolute oneness as expressed in the Scriptures, especially through the Old Testament and teachings of Jesus, remains clear and coherent even in these preserved manuscripts. Deuteronomy 6:4, Mark 12:29, John 10:30, and Colossians 2:9 consistently emphasize God's oneness without mention of separate divine persons. If we compare these teachings with Trinitarian doctrine, we see that the concept of a tri-personal God does not have explicit support in the earliest biblical texts; rather, it was articulated centuries later through non-scriptural, philosophical debates and councils.

Paul’s warnings in Colossians 2:8 and 1 Corinthians 3:19 against "philosophy and empty deceit" and "the wisdom of this world" further support the idea that doctrinal clarity should be based on Scripture rather than human philosophy. Jesus and the apostles, through whom came these very manuscripts, clearly expressed belief in one indivisible God who became manifest in Christ, not in a tri-personal deity. Thus, the preserved Scriptures we have today offer a solid foundation for the Oneness of God, as they align with the consistent biblical emphasis on God's absolute unity without division or plurality.

 

[Hopeful 2]

To address concerns about the reliability of Scripture given the loss of the original manuscripts, it’s important to clarify that the overwhelming consistency among ancient manuscript copies supports the accuracy and preservation of biblical teachings, including key doctrines about the nature of God. Although we do not possess the autographs (original manuscripts), the thousands of copies we do have—dating back as early as the 2nd century—demonstrate an extraordinary level of consistency and faithful transmission. Textual scholars have repeatedly shown that differences between manuscripts are minor, involving issues like spelling or word order, and do not affect core doctrinal beliefs. This consistency gives us confidence that the theological message conveyed in the Scriptures, particularly on essential doctrines, remains intact.

The doctrine of God’s absolute oneness as expressed in the Scriptures, especially through the Old Testament and teachings of Jesus, remains clear and coherent even in these preserved manuscripts. Deuteronomy 6:4, Mark 12:29, John 10:30, and Colossians 2:9 consistently emphasize God's oneness without mention of separate divine persons. If we compare these teachings with Trinitarian doctrine, we see that the concept of a tri-personal God does not have explicit support in the earliest biblical texts; rather, it was articulated centuries later through non-scriptural, philosophical debates and councils.

Paul’s warnings in Colossians 2:8 and 1 Corinthians 3:19 against "philosophy and empty deceit" and "the wisdom of this world" further support the idea that doctrinal clarity should be based on Scripture rather than human philosophy. Jesus and the apostles, through whom came these very manuscripts, clearly expressed belief in one indivisible God who became manifest in Christ, not in a tri-personal deity. Thus, the preserved Scriptures we have today offer a solid foundation for the Oneness of God, as they align with the consistent biblical emphasis on God's absolute unity without division or plurality.

Do you not believe that the Word was with God. from the beginning ?