Who God is
The Godhead
The one true God, the Father; His only begotten Son; and the Spirit that proceeds from them — and how the trinity of the creeds displaced the apostolic confession.
Answering Common Heresies Cheat Sheet
The trinity, modalism (Oneness), the created Christ, and unitarianism: every common objection answered briefly from Scripture
A searchable field guide for the conversation about who God is. Ninety-one objections from four directions — the trinitarian (three co-equal persons), the Oneness or modalist (Jesus is the Father, the Son, and the Spirit at once), the created-Christ view (the Son as the first creature), and the unitarian (a man only) — each answered in a few sentences with the verses to open: “let us make man,” echad, John 1:1, “I and my Father are one,” “he that hath seen me,” Matthew 28:19, 1 John 5:7, the firstborn, Michael, “who was He talking to?”, and the Isaiah test. Every answer leads back to one picture: one God, the Father; His only begotten Son, brought forth before all things; and the Spirit that is the presence of both.
The Godhead
John 17:3 · 1 Cor. 8:6
The Father, the only true God; His begotten Son, our Saviour and Mediator; and the Holy Spirit, the omnipresent Spirit of the Father and the Son.
The Divinity of Christ
Studies on the identity, divinity, and sonship of Jesus
Scripture-grounded studies on the identity, divinity, and sonship of Jesus Christ — the Word Who was with God, the only begotten of the Father, sent into the world to save sinners.
From the Days of Eternity
Micah 5:2 and the true Sonship of Christ
Micah 5:2 names the Messiah’s birthplace, and its closing words — “from everlasting” — are routinely used to prove that the Son never had a beginning, and so cannot truly be a Son. Read slowly, the verse says the opposite. It sets two comings-forth of the Son side by side, one from Bethlehem and one “from of old”; its “goings forth” is the Hebrew word for an origin, a family descent; and the KJV translators’ own margin gives the Hebrew behind “everlasting” as “the days of eternity” — a phrase Scripture uses seven times, always of a real time long past, rendered “the days of old” everywhere else. Set beside Proverbs 8 (“before the hills was I brought forth”), Christ’s own “I proceeded forth and came from God,” and the divine inheritance of John 5:26, Micah becomes one of the Old Testament’s most beautiful witnesses to a real Father and His only begotten Son.
Who Do We Truly Worship?
Heaven’s worship, the Father and His only begotten Son, and why the Sonship of Christ is the wall around true worship
Revelation makes worship the central issue of the last days — so it matters whom we worship, not only how. Heaven shows us: every creature gives blessing and honor “unto him that sitteth upon the throne, and unto the Lamb” (Revelation 5:13), and the scene closes with the elders worshipping the Father. This study walks through why: the Father is the one God, the Source “of whom are all things” (1 Corinthians 8:6); the Son is worshipped with Him and honored “even as” Him because He is the Father’s only begotten Son, divine by inheritance (John 5:18, 23, 26); and that Sonship is the safeguard of worship — deny it, and the Son becomes a second independent source, and the door opens to a third. It answers the “holy, holy, holy” argument, shows what the Spirit of God is (1 Corinthians 2:11) and why no one in Scripture ever prays to the Spirit, and closes with the final contest of Revelation 14.
Is the Trinity the Babylonian Sun God?
The sun, the triangle, the triquetra, and 666 — where the symbols of the three-in-one came from, and how they came into our churches and onto our Bibles
Look up in almost any church and you will find them: three interlocking loops, a triangle, a circle of rays, a golden sun. This deep dive follows the symbols of the three-in-one to their sources. It sets the creed’s formless God (“God has no body; he is a pure spirit”) beside the God of Scripture who has a face and a form; traces the sun at the centre of pagan worship — from Tammuz and sun-worship at the very door of the temple (Ezekiel 8) to Egypt’s sun in three forms; gives an honest account of what Hislop claimed and what can actually be proven; then takes the symbols one by one — the sun-disk halo, the triquetra, the three rings, the triangle, the Shield of the Trinity, the Eye of Providence, the sunburst monstrance, the IHS sun, and the three-faced trinity Rome itself burned. It shows the triquetra on the New King James Bible, counts the 60-60-60 triangle and Vicarius Filii Dei, reads the old catechism that dedicates “the day of the sun” to the most holy Trinity, and closes with the question Revelation puts to the world: who will you worship?
The Foretold Messiah
Prophecy, History, and the Witness of Scripture
Who is Jesus Christ? Was He merely a moral teacher, one religious voice among many, or is He truly the promised Messiah and the only way to the Father? The Bible invites us to examine the evidence — and one of the strongest witnesses is fulfilled prophecy.
King and Priest in One Person
Was anyone in Scripture ever king and priest at the same time?
A common objection holds that the throne and the altar were always kept apart — that no one was ever both king and priest, so the Messiah could not be. Under the Law of Moses that separation was real and enforced. But before the Law the priest-king was the norm, the prophets foretold one, Jewish history records rulers who held both, and the pattern was set from the first in Melchizedek. This study walks the answer from the Hebrew Scriptures themselves.
How the Trinity Crept Into Christianity
A documentary reconstruction of the doctrine's formulation, AD 318–381
The doctrine of the Trinity was not part of the apostolic confession. It was not formulated until the fourth century, and it was not finalised in its modern triadic form until the Council of Constantinople in AD 381 — three hundred and fifty years after the apostles. This article walks the documentary record: the apostolic confession Christ Himself taught at John 17:3; the Alexandrian controversy and what was actually disputed between Alexander and Arius; the Council of Nicaea (AD 325) and the imperial insertion of the *homoousios* formula under Constantine; the post-Nicaean reversal in which Arianism became the official orthodoxy of the empire for a generation; the re-establishment of the Trinity under Theodosius in AD 380 and its triadic completion at Constantinople in AD 381; the bodies of Christians (Celtic, Gothic, Waldensian, Armenian, the great Church of the East) who never accepted the formulary; the pre-Nicene patristic witness; Rome's own modern admission that the Trinity is a Church-formulated doctrine without precise authority in the Gospels; and the apostolic alternative the willing reader is invited to weigh.
The Old Landmarks
In the Words of the Pioneers
Before the trinity was ever written into a Seventh-day Adventist statement of belief, the men and women who founded the movement confessed something different — and they confessed it plainly, in print, for fifty years. They held that there is one God, the Father; that Jesus Christ is His literally begotten Son, divine by birth and not by creation; and that the Holy Spirit is the presence and power of the Father and the Son, not a third separate Person. They rejected the trinity by name, and they gave their reasons. This is that platform, set forth landmark by landmark in the pioneers’ own words — every quotation traced to its source — together with the documentary record of how the church later moved off the foundation its founders laid. A long read, written to be read slowly.
Michael the Archangel
Who is Michael — and why the answer is the gospel
Michael (Hebrew: Mîkâ-El) means "the one who is like God." Archangel means "chief commander of the angels." The single verse where both titles appear (Jude 9) sits in the middle of a controversy as old as the church: is Michael a high-ranking created being, or is He the pre-incarnate Son of God? This article walks the case from the etymology through Daniel and Revelation, and ends where the answer lands — in the gospel itself.
The Spirit Shall Not Speak of Himself
Understanding John 16:13 and the comfort of Christ’s presence.
“He shall not speak of himself” has been read as proof that the Spirit is a separate divine being. Read against Jesus’ own use of the same phrase, it teaches the opposite — the Spirit speaks not from an independent authority but brings the truth, presence, and life of Christ to the believer.
The God of Israel
The Daniel 3 vindication, the Sabbath that bears His name, and the doctrine on which the gospel turns.
“Who is that God that shall deliver you out of my hands?” — Nebuchadnezzar’s question to three Hebrews who refused to worship his image. The question echoes again at the close of history in Revelation 14. This study traces the question, the Sabbath given to answer it, the historical Adventist witness on the identity of the true God, and the twentieth-century pivot that quietly replaced one God with another inside the corporate movement.
Answering Objections
The texts raised against the one God and the only-begotten Son, examined one at a time — from Scripture alone
Tell someone there is one God — the Father — and that Jesus is the literal, only-begotten Son of that God, and the proof-texts come quickly: “let us make man,” “the Word was God,” “I and my Father are one,” “the three that bear record in heaven.” This article takes the objections one at a time, from Genesis to Revelation — no creeds or councils, only the text and the rule the text itself gives for reading it.