The teaching that God is one was paramount in Old Testament theology, since the introduction of the New Testament the concept of one God continued and was expanded by and through Jesus in Second Temple Monotheism. With this in mind, the Bible does not teach the concept of the Trinitarian doctrine. The Apostles, including the New Testament Church, were pure monotheistic and oneness believers knowing and understanding that God is one and not one substance and three persons. Therefore, this book has addressed a variety of issues and provided a body of literature and authority supporting the position that God is numerically one and that the Trinitarian doctrine is a human construct and product that is unscriptural and unbiblical, which evolved over the centuries being fueled by man made creeds and ideologies. It is not surprising then that even Trinitarians struggle to define the Trinitarian doctrine suggesting it is a mystical revelation, when in fact, others have argued that it is incomprehensible.
The teaching that God is one was paramount in Old Testament theology, since the introduction of the New Testament the concept of one God continued and was expanded by and through Jesus in Second Temple Monotheism. With this in mind, the Bible does not teach the concept of the Trinitarian doctrine. The Apostles, including the New Testament Church, were pure monotheistic and oneness believers knowing and understanding that God is one and not one substance and three persons. Therefore, this book has addressed a variety of issues and provided a body of literature and authority supporting the position that God is numerically one and that the Trinitarian doctrine is a human construct and product that is unscriptural and unbiblical, which evolved over the centuries being fueled by man made creeds and ideologies. It is not surprising then that even Trinitarians struggle to define the Trinitarian doctrine suggesting it is a mystical revelation, when in fact, others have argued that it is incomprehensible.
The patristic period saw the shift towards baptism in the trinitarian form, being a later liturgical development, the original form being in the name of Jesus Christ (Acts 2:38). It is granted that documentary evidence has been preserved quite remarkably from the patristic period to at least the fifth century that shows and demonstrates the recognition of baptism in the name of Jesus by the Roman Catholic Church. To such an extent that even the Roman Catholic Church has noted the validity of baptism in the name of Jesus in a recent call for ecumenical dialogue. Roman Catholic scholars and theologians alike are in agreement with the baptismal formula of the name of Jesus and make no pretense about it, to the degree that even during the Ante-Nicene period we find a trial of individual(s) who baptized in the name of Jesus flowing from period of the early Greek apologist(s). The patristic era to the fifth century will present a large body of literature that convincingly shows baptism in the name of Jesus being validly recognized even within literature housed within the collection of writings of St. Cyprian Bishop of Carthage who was said to oppose such a practice. The Roman Catholic Church at large, voiced through its religious leaders, Church Fathers, Pope and theologians within this period have noted the original form of baptism being in the name of Jesus thereby continuing to acknowledge its validity and recognition.
Attested to by some of the worlds leading scholars, historians and theologians, Britain received Christianity as early as the second or third century that was brought over into Britain not longer after the events of the Day of Pentecost, which is noted in the New Testament. Such Christianity and theology, of course, had its roots in Jewish monotheism, which later in the New Testament centered on a very high christology that assigned unique divine qualities to Jesus that were inherently reserved for the God of Israel as expounded in the God in Christ or Jesus is God New Testament narratives. The British then are counted in the body of believers of adhering to a theology of the oneness view of God from the ancient days of Christianity. This is coupled with the notation of ascribing to baptism in the name of Jesus only in the earlier centuries of Great Britain as explained by British theologians and scholars, one in particular, an Oxford University scholar has attested to such an early practice by the British. More pointedly, commissioned British studies have also concluded that the doctrine of the trinity is a dead letter in the British churches and one that is the subject of neglect, to the extent that trinitarian Christians are hard pressed to given an account, let alone a defense, of the doctrine of the trinity. While the author’s work is not final on the subject of British apostolic oneness pentecostal theology yet it paves the way for a review of the studies that will lead to a wholesome perception that the apostolic oneness view of theology, whether it is in a form of sabellianism or modalism has been present within Britain for centuries. The God in Christ or Jesus is God christology is certainly something that British theologians have believed wholeheartedly as one notable British scholar has pointed out, which has generated continued interest in this field of study in contrast to the troubling commissioned studies on the subject of the doctrine of the trinity, which is a post-New Testament product emerging from secular philosophical and platonic concepts catapulted into the Bible. Books by the Author Book 1 - Oneness of God and the Doctrine of the Trinity Book 2 - Oneness and Monotheism Book 3 - Apostolic (Acts 2:38) and Post-Apostolic Baptism Apostolic Baptism (Matthew 28:19) Volume 1 Book 3 - Apostolic (Acts 2:38) and Post Apostolic Baptism (Matthew 28:19) Volume 2 Book 4 - Baptism in the Name of Jesus (Acts 2:38 From Jerusalem to Great Britain Book 5 - The Roman Catholic Church And Its Recognition of The Validity of Baptism In The Name of Jesus (Acts 2:38) 100 A.D. to 500 A.D Book 6 - Baptism in the Name of Jesus Name (Acts 2:38) and The New Testament Pauline Epistles Book 7 – British Views on The Oneness of God With Observations on the Doctrine of the Trinity
The concept and belief that God is one was an essential feature of Old Testament theology. In reviewing a number of passages the primary focus of this book to a large extent has been on Deuteronomy 6:4 (the Shema). Understanding what this meant in ancient Israel provides the clues to a deeper understanding in this present era. A number of materials, studies, documents and references have provided a body of knowledge that will grealy aide and assist any believer to better define, clarify and defend the long held belief, custom and practice that God is one. Other essential factors in this book discuss and to some extent contrast and compare the concept of monotheism and oneness to better explain conceptually how these build the structure and framework that supports the position that God is numerically one.
British Christianity is embedded with a deep sense history that once discovered, will start to reveal an apostolic linage traceable to the Book of Acts. With the rise of British Christianity in various parts of ancient Britain, it played a fundamental, yet pivotal role in maintaining and shaping the baptismal practice of single immersion in the name of Christ alone. At least from the time of Tertullian of Carthage as testified by the Church Historian, Eusebius of Caesarea to the acclaimed British born and first Christian Roman Emperor, Constantine who oversaw and officiated the Council of Nicea in 325 A.D, the entrance of Christianity into Britain was seen to resist Roman and Papal authority and jurisdiction, thereby minimizing any Roman influence and dominance, resulting in the excommunication of the British Church. The British Church with is religious practices became a thorn in the side of the Roman Church, but continued to exercise its religious freedoms in accordance with the apostolic message. Therefore, contained within this work is reference to an array of literature, publications and prominent figures who noted baptism in the name of Jesus only or Christ alone from within Britain since the ancient period till the present. Great Britain has been home to baptism in the name of Jesus only for centuries and hundreds of years, coupled with theological belief of the British and European people of sabellianism derivative from the New Testament with an Old Testament foundation.
Genesis 1:26 has been a passage of scripture taken from the Old Testament by trinitarians to promote a trinitarian view, but is this truly an accurate position and interpretation? Yet the world of biblical and theological scholarship, which includes trinitarian scholars, seems to take an alternative view that Genesis 1:26 cannot stand for the proposition or interpretation that it promotes a trinitarian view, concept or theology. It seems highly problematic to import into Genesis 1:26 a post-New Testament doctrine, such as the doctrine of the trinity, that took several hundred years to develop, which did not exist at the time of the author of Genesis. And then seek to re-interpret and re-characterize the Genesis story through the lenses and spectacles of the trinitarian, one substance three persons theology, that took shape after the New Testament period through various councils and Greek influence. Therefore, this work reviews and assesses a number of studies that question whether in fact Genesis 1:26 refers to the trinity, while providing legitimate alternative exegetical interpretations of the Genesis verse as it should have been viewed and seen in its original setting. By taking this approach it will assist in defining the true story or thinking behind Genesis 1:26.
British Christianity is embedded with a deep sense history that once discovered, will start to reveal an apostolic linage traceable to the Book of Acts. With the rise of British Christianity in various parts of ancient Britain, it played a fundamental, yet pivotal role in maintaining and shaping the baptismal practice of single immersion in the name of Christ alone. At least from the time of Tertullian of Carthage as testified by the Church Historian, Eusebius of Caesarea to the acclaimed British born and first Christian Roman Emperor, Constantine who oversaw and officiated the Council of Nicea in 325 A.D, the entrance of Christianity into Britain was seen to resist Roman and Papal authority and jurisdiction, thereby minimizing any Roman influence and dominance, resulting in the excommunication of the British Church. The British Church with is religious practices became a thorn in the side of the Roman Church, but continued to exercise its religious freedoms in accordance with the apostolic message. Therefore, contained within this work is reference to an array of literature, publications and prominent figures who noted baptism in the name of Jesus only or Christ alone from within Britain since the ancient period till the present. Great Britain has been home to baptism in the name of Jesus only for centuries and hundreds of years, coupled with theological belief of the British and European people of sabellianism derivative from the New Testament with an Old Testament foundation.
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