Refuting Unitarianism & Modalism

By William Braswell

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A Triune God

Please examine Genesis chapters 18 and 19, with particular attention to 18:22–24, 18:33, 19:24, and 19:27, where three figures appear to Abraham—two identified as angels and one identified as YAHWEH. The narrative then describes YAHWEH raining fire and brimstone from YAHWEH in heaven, a concept that has been associated with what some ancient Hebrew interpretations referred to as the “two powers in heaven.” Additionally, consult Exodus 14:19–20, where God appears as an angel, and Proverbs 30:3–4.

Consider also the following passages: Genesis 3:15, in which the Messiah is described as the “seed of the woman” (see also 12:1–3; 49:8–11); Exodus 3:14 (cf. John 8:58), where God identifies Himself as “I AM”; Leviticus 17:11 (cf. Hebrews 9:22), which presents blood sacrifice as the basis of atonement; Numbers 24:17, which foretells a “Star” arising from Israel with dominion; and Deuteronomy 18:15–19, which anticipates a singular, authoritative prophet like Moses.

Within the Prophets (N’viim), examine Daniel 7:13–14 and 9:24–27, followed by Mark 14:61–62. Further passages of emphasis include Jeremiah 23:5–6 and 31:31–34; Micah 5:1–2; and Zechariah 9:9; 12:1–10; and 14:1–9. Additionally, review Isaiah chapters 2:1–4; 5; 6; 7:14; 9:5–7; 11:1–10; 42:1–6; 44:6; 48:16 and following; 49:5–7; and 52:13 onward through chapter 53, and continue with emphasis on 54:5; 57:15; and 63:7–11, 14–16. These texts are presented as cumulative evidence for what Christians identify as the doctrine of the Trinity.

Now read Exodus 33:2 and 33:13–14. In Isaiah 63, the Spirit is explicitly referenced. Thus, the passages collectively describe God, the presence or “face” of the Angel, and the Spirit. Within Christian theology, the Trinity is defined as one God in three persons—Father, Son, and Holy Spirit. These Persons (not persons in the human sense) are distinct yet not separate and do not constitute three gods. Rather, they are understood as one God in essence or nature, sometimes analogized as three perspectives of a single mind. Jesus, regarded as the incarnation of the Father, is understood to fulfill messianic prophecy, not to abolish the law but to fulfill it.

In Luke 24:44–45, Jesus states: “These are My words which I spoke to you while I was still with you, that all things written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” The text then notes that He opened their minds to understand the Scriptures.

Within the Psalms (K’tuvim [T’hillim]), consider Psalm 2:7, which refers to the King over Zion chosen by God; Psalm16:10, which is interpreted as indicating that the Messiah would rise from the dead; Psalm 22:6–18, which describes the Messiah as being brutally treated, mocked, and pierced; and Psalm 110, which presents the Messiah as Lord over King David. Matthew 21:8 is cited as explaining the fulfillment of Zechariah 9:9–11, and Zechariah 14:9 should also be consulted. Finally, John 19:30–37 is presented in connection with Zechariah 12:10.

Hear, O Israel: The Lord our God, the Lord is one. 

Deuteronomy 6:4

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I and the Father are one. 

John 10:30

Some mistake it as belief in three separate gods or as a contradiction in terms of monotheism. The doctrine of the Trinity, while not explicitly spelled out in a single biblical verse, finds its roots in various passages throughout the Bible from the Old to the New Testament and was further elucidated by the writings of the early Church Fathers. While the Old Testament primarily emphasizes the oneness of God, there are hints of plurality within the Godhead. For instance, Genesis 1:26 records God saying, "Let us make man in our image," suggesting a plurality within the Godhead involved in the creation of humanity. There's also Genesis Chapters 18 & 19 when God appears with two angels and when "Yahweh rained down from heaven upon Sodom and Gomorrah brimstone and fire from Yahweh". The New Testament provides clearer glimpses into the TRIUNE nature of God. The baptism of Jesus in Matthew 3:16-17 portrays the simultaneous presence of the Father, the Son, and the Holy Spirit. Additionally, Jesus' Great Commission in Matthew 28:19 instructs his disciples to baptize in the name of the Father, the Son, and the Holy Spirit, indicating equality and distinction within the Godhead.

Ignatius referred to "Jesus Christ our God" and spoke of the Father, the Son, and the Holy Spirit as distinct yet united in the divine economy (being one in essence). Justin articulated the Trinitarian concept in his writings, acknowledging the Father as the ultimate source, the Son as the Word through whom all things were made, and the Holy Spirit as the power of God. Tertullian, in the late second and early third centuries, introduced the term "Trinity" (Latin: trinitas) and emphasized the distinction of persons within the Godhead while maintaining their essential unity (essence/nature). Athanasius vigorously defended the deity of Christ against Arianism in the fourth century, affirming the eternal coexistence of the Father, the Son, and the Holy Spirit as one God in essence.

The Christian conception of God is singular and incomparable, the divine "I AM" (Isaiah 44:6; Exodus 3:14). God's essence transcends any measure or definition, revealing truths such as wisdom, goodness, and mercy through His own nature (Matt. 12:34; Gen. 1:3). His presence is evident in creation (Rom. 1:20), scripture (Ex. 20:1–5; John 5:39), and Jesus (John 1:1, 14; Heb. 1:3), serving as the ultimate standard (1 Peter 1:16) from whom all truths (Psalm 31:5; Eph. 1:11), realities (Gen. 1:1; Isa. 44:24), and potentials derive (Luke 10:13; John 15:22). God exists independently and eternally (Psalm 90:2), with no predecessors or successors (Isaiah 43:10; 44:6, 8; 45:5). Uncreated and self-sustaining (Psalm 90:2; 1 Tim. 1:17), He is immutable, transcendent, and sovereign (Mal. 3:6; Heb. 13:8; Isaiah 46:10; Eph. 1:11). The Trinity reveals His spiritual nature (John 4:24; Luke 24:39), existing as three distinct persons, Father (Phil. 1:2), Son (John 1:1, 14; Col. 2:9), and Holy Spirit (Acts 5:3–4; Acts 8:29; 11:12; 13:2) co-equal and co-eternal, sharing ONE divine essence (Phil. 1:2; Col. 2:9; Acts 5:3-4).

In the Trinity, unity and diversity coexist fundamentally (Deut. 6:4; Isaiah 48:16), providing the basis for all intelligibility (Exodus 3:14; Isaiah 1:18) and moral standards (1 Pet. 1:16; Mark 10:18). God's creative power is evident in all existence (Isa. 44:24), executed through His will (Gen. 1:1) and encompassing His sovereign ordination of events (Eph. 1:11), yet He is not implicated in sin (Acts 4:27-28; 2:23). Ultimately just, He will judge all humanity (Psalm 7:8; Rev. 20:12), offering salvation through faith in Jesus' atonement (Isaiah 53:4-6; Zech. 12:10; 1 Pet. 2:24) and eternal condemnation for those who reject Him (Rev. 20:10-15). 

Christ is eternal: Micah 5:2 - But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Christ is uncreated: John 1:3 - All things were made by him; and without him was not any thing made that was made. Christ is worthy as God: John 5:23 - That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. Daniel 7:14 - And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. 

Holy Spirit is eternal: Genesis 1:2 - And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Isaiah 44:24 - Thus saith the Lord, thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; Isaiah 63:10 - But they rebelled, and vexed His Holy Spirit: therefore he was turned to be their enemy, and he fought against them. John 16:13 - Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. Matthew 28:19 - Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 2 Corinthians 13:14 - The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. Isaiah 48:16 - Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me.

Need more convincing that Jesus is God? The question of whether Jesus claimed to be God is addressed affirmatively through several key passages, including John 8:58, 10:30, 14:9, and 20:28. These texts are interpreted within Christian theology as supporting the identification of Jesus with YHWH. Scriptural support is drawn from Matthew 1:21–23 (cf. 28:20; Psalm 130:7–8); Mark 1:1–8; Luke 3:1–6, 15–17; Acts 19:4; John 1:23, 26–36 (cf. Isaiah 40:3–5); Luke 7:11–23 (cf. Isaiah 35:3–6); John 20:28 (cf. Psalm 35:23); Romans10:9–13 (cf. Joel 2:32); Ephesians 4:7–10 (cf. Psalm 68:18; Jeremiah 23:23–24); Philippians 2:9–11 (cf. Isaiah 45:23; Romans 14:10–12; 2 Corinthians 5:10); 1 Peter 1:10–12 (cf. 2 Samuel 23:1–3; Nehemiah 9:20, 30; Isaiah 48:16; 61:1; Micah 3:8; Zechariah 7:12); and 1 Peter 2:3 (cf. Psalm 34:8). Jesus is also described as God in an absolute sense in passages such as Isaiah 9:6–7 (cf. 10:20–21; Psalm 24:8; Jeremiah32:18); Matthew 1:22–23; John 1:1; Acts 20:28; Romans 9:5; Titus 2:13; Hebrews 1:8–9; 1 John 5:20 (cf. 1:2); and 2 Peter 1:1. Jesus is identified as the one and only Lord in 1 Corinthians 8:6b; Ephesians 4:5; and Jude 1:4 (cf. Deuteronomy 6:4; Nehemiah 9:6; Zechariah 14:9).

The New Testament further presents Jesus as the unchangeable Creator and sustainer in John 1:3–4, 9–10, 14; 1 Corinthians 8:6b; Colossians 1:16–17; Hebrews 1:2–3, 10–12; 3:3–4 (cf. 11:3; Genesis 1:1–2:7, 19–22; Nehemiah 9:6; Job 9:8; 10:8–12; Psalm 36:9; 102:25–27; Isaiah 42:5; 45:12, 18; 48:13; 66:1–2; Jeremiah 10:10–12; Matthew 19:4–6; Acts 17:24–29; Ephesians 3:9; Revelation 4:11). Jesus is understood to possess divine titles and attributes. These include “the Alpha and the Omega,” “the First and the Last,” and “the Beginning and the End” (Revelation 1:7–8, 17–18; 2:8; 22:12–13, 16, 20 – cf. 21:6–7; Isaiah41:4; 44:6; 48:12); “King of kings and Lord of lords” (cf. 1 Timothy 6:14–16; Revelation 17:14; 19:11–16 – cf. Deuteronomy 10:17; Psalm 136:3; Daniel 2:37); and “the Amen, the Faithful and True Witness” (Revelation 3:14 – cf. Isaiah 65:16–17; Jeremiah 42:5).

Divine attributes such as omnipotence, omniscience, and omnipresence are attributed to Jesus in Matthew 8:5–13; 18:20; 28:20; Mark 2:8–9; 7:24–30; John 1:45–49; 4:43–54; 5:16–29; 6:39–44, 53–54, 57; 10:27–33; 11:25–26; 14:1–6, 20–23; 16:25–31; 17:2, 20–23; 21:17; 2 Corinthians 13:5; Colossians 1:16–17, 27; 2:2–3, 9; 3:11; Hebrews 1:2–3, 10–12; Revelation 1:18; 2:18–23. Jesus is also presented as the Lord or owner of all creation, including the heavens and the earth, as well as Lord of the Sabbath and the temple (Matthew 11:10, 27; 12:6, 8; 28:18; Mark 1:2; 2:28; Luke 6:5; 7:27; 10:22; Acts 10:36; Romans14:9). The “I AM” sayings (Matthew 14:27; Mark 6:50; John 6:20; 8:24, 28, 58; 13:19; 18:5–6, 8 – cf. Deuteronomy 32:39; Isaiah 41:4; 43:10, 13; 45:18; 46:4; 51:12; 52:6 [47:8, 10; Zephaniah 2:15]) are also interpreted as identifying Jesus with YHWH. The Spirit of YHWH is described as the Spirit of Jesus (Romans 8:9–11; Galatians 4:6; Philippians 1:19; 1 Peter 1:11–12).

Jesus is also portrayed as the judge of all creation in Matthew 16:27; 25:31–46; John 5:22, 27; Acts 10:42; 17:30–31; 1 Corinthians 4:3–5; 2 Corinthians 5:10; 1 Thessalonians 1:9–10; 4:13–18; 5:1–11, 23; 2 Thessalonians 1:5–10; 2:1–4, 8; 2 Timothy 4:1; Revelation 2:23 (cf. Genesis 18:25; Psalm 9:7–8; 62:12; 96:13; 98:9; Proverbs 24:12; Isaiah 40:10; 62:11; Jeremiah 11:20; 17:10; 29:23; Joel 3:1–2, 11–13). The “Day of YHWH” is equated with the “Day of Jesus Christ” in 1 Corinthians 1:7–8; 5:5; Philippians 1:6–11; 2:16 (cf. Amos 5:18–20; Zephaniah 1:7–9, 14–17). Jesus is also presented as Savior and forgiver of sins in Matthew 1:21; Mark 2:5, 10; Luke 7:48–50; 24:44–47; John 3:16–17; 4:42; Acts 3:26; 5:31; 13:38–39; 15:11; 16:30–31; 20:28; 26:18; Romans 3:21–26; 5:8–21; 6:23; Galatians 1:4; 2:20; Ephesians 1:6–7; 4:32; 5:1–2, 23; Colossians 1:13–14, 19–20; 3:13; Titus 2:14; 1 Timothy 1:15–16; 2:5–6; 2 Timothy 1:7–12; 4:8, 18; Hebrews 1:3; 2:9–18; 4:14–16; 7:23–28; 9:14, 22–28; 10:10, 14–18; 1 Peter 1:18–19; 2:21–24; 3:18–22; 1 John 1:7; 2:1–2, 12; 4:9–10, 14; Revelation 1:6; 7:9–17 (cf. Exodus 19:5–6; Psalm 25:11; 54:1; 78:38; 79:9; 130:3–4, 8; Isaiah 43:10–11, 25; 45:21–22; Hosea 13:4–5; Matthew 19:25–26). Jesus is further described as the husband or bridegroom (Mark 2:18–20; Ephesians 5:25–33; Revelation 19:7–9; 21:1–2, 9–14 – cf. Isaiah 54:5; Hosea 2:16–19).

Finally, Jesus is depicted as being worshiped as YHWH God and as equal with the Father in John 5:23; Revelation 5:8–14; Matthew 10:37–39; 16:24–26; Luke 14:26–27; 21:15–16 (cf. Psalm 8:1–2); Acts 7:59–60 (cf. Psalm 31:5; Ecclesiastes12:7); Acts 9:14, 21; 1 Corinthians 1:2 (cf. Genesis 12:8; 21:33; Deuteronomy 4:7; Psalm 99:6–7; 116:1–4, 13, 17; 145:18); Hebrews 1:6 (cf. Deuteronomy 32:43; Psalm 97:7), as well as Matthew 2:2, 8, 11; 9:18; 14:33; 15:25; 20:20; 28:9, 17–20; Mark 5:6–7; John 9:35–38; 14:12–14; 1 Corinthians 1:3; 16:22–23; 2 Corinthians 12:7–10; 13:14; 1 Thessalonians 1:1; 3:11–13; 2 Thessalonians 1:1–2, 12; 2:16–17; 2 Timothy 4:1, 8, 18; 2 Peter 3:18; 2 John 1:3; and Revelation 1:4–6; 22:20–21.

Issues with Modalism or  "Oneness" Theology

Static Mind Problem: If God is a single person, it raises questions about His ability to contemplate, since He would already possess all knowledge from eternity, leaving no room for active contemplation. This presents a significant theological challenge.

Eternal Fellowship and Love: Oneness theology struggles to explain how a solitary God could experience fellowship and love eternally, prior to the creation of other beings. This contradicts the nature of God as inherently relational and loving (1 John 4:8).
Jesus as the Eternal God: Oneness theology fails to account for the eternal deity of Jesus Christ, asserting instead that Jesus came into existence only at His birth, neglecting His pre-incarnate existence as the Word (John 1:1).

Modalism is a theological doctrine within Christianity that attempts to explain the nature of the Trinity, specifically the relationship between God the Father, God the Son (Jesus Christ), and God the Holy Spirit. Modalism is also known by other names such as Sabellianism or Modalistic Monarchianism. Modalism emphasizes the oneness of God to the extent that it denies the distinct personalities or persons within the Godhead. It asserts that there is only one God who reveals Himself in different "modes" or "manifestations." According to Modalism, God exists as a single person who reveals Himself in different ways or modes at different times. For instance, God operates as the Father in the Old Testament, as the Son (Jesus Christ) in the incarnation, and as the Holy Spirit in the Church age. Unlike orthodox Trinitarianism, Modalism does not recognize three distinct persons within the Godhead. Instead, it sees the Father, Son, and Holy Spirit as different aspects or roles that God plays. 

Modalism was a significant theological controversy in the early Christian church, particularly in the 2nd and 3rd centuries. It was associated with figures like Sabellius, hence the term Sabellianism. Early church leaders such as Tertullian opposed Modalism, arguing that it compromised the essential distinctions between Father, Son, and Holy Spirit. Modalism was eventually condemned as heretical by mainstream Christian councils and theologians, particularly in response to its failure to uphold the distinctiveness of the Father, Son, and Holy Spirit. The Nicene Creed (325 AD) and subsequent creeds affirm the orthodox Trinitarian belief in one God existing eternally in three distinct persons.

The concept of personhood (self-awareness, awareness of others, rationality, ability to love, communicate, etc.) is central to understanding the Trinity. The Father, Son, and Holy Spirit exemplify these attributes, demonstrating the basis for the doctrine of the Trinity. The word "person" is not applied to God like it is applied (as a noun) to humans. Oneness theology raises concerns about the ability of a singular God to contemplate and engage in relational love and fellowship eternally, prior to creation, thus challenging the concept of God's aseity.

It is a theological term that refers to the attribute of self-existence or self-sufficiency. In the context of theology, particularly within Christian and philosophical discussions about God, it describes God as being self-existent, independent of any other being or cause. Aseity emphasizes that God exists in and of Himself, without dependence on anything outside of Himself for His existence. It also means that He possesses all necessary attributes and resources within Himself to be completely independent and self-sustaining. Aseity implies that God is eternal and uncaused. He did not come into existence through any external means or process but has always existed and will always exist. Because of His aseity, God is understood as the ultimate cause and source of all other beings and realities. Everything that exists outside of God depends on Him for its existence. It distinguishes God from all created beings and entities, highlighting His unique and transcendent nature as the Creator and Sustainer of all things. It is a fundamental concept in classical theism and is central to understanding the nature of God in various theological and philosophical discussions.

Oneness theology faces challenges in reconciling the eternal deity of Jesus Christ. It tends to align with Nestorianism by suggesting two separate persons within Jesus—one human and one divine and it seems to reveal a tendency to attribute two distinct persons (divine and human) within Jesus Christ. This conflicts with the orthodox understanding of Christ's hypostatic union. The truth lies in the doctrines of the hypostatic union and the communication of properties, affirming that in Christ, two distinct natures (divine and human) exist in one person. This negates Nestorianism and upholds the divine quality of Christ's sacrifice, ensuring its sufficiency. 

Atoning Sacrifice of Christ: By denying the full deity of Christ, Oneness theology undermines the sufficiency of His atoning sacrifice, as only a fully divine sacrifice could satisfy divine justice (Zechariah 12:10). Oneness theology risks diminishing the sufficiency of Christ's atonement. The Bible teaches the unity of God (Isaiah 43:10; 44:6, 8; 45:5) while also identifying the Father, Son, and Holy Spirit as distinct persons, each possessing attributes such as will, speech, love, and the capacity for fellowship (John 1:1, 14; John 17:1-5; Acts 5:3-4). Supporting Scriptures:

The Father sent the Son (Matt. 10:40; John 5:23, 6:38-39, 8:42, 12:44-45, 49, 13:20).
Jesus proceeded from the Father (John 6:38; 17:1-5).
The Father and the Son manifest simultaneously (Gen. 18, 19; Isaiah 9:6; Matt. 3:17; 11:25, 27; 16:17; 24:36; Mark 13:32; 2 Pet. 1:17).
They existed in different locations simultaneously (Gen. 18, 19; Matt. 3:17; 16:17; 2 Pet. 1:17), have distinct thrones (Rev. 3:21), wills (Luke 22:42), and Jesus presently sits at the right hand of the Father (Acts 7:56; Heb. 1:3; 1 Thess. 1:3).