The Absurd Language of the Trinity by John Wilson

 
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With regard, then, to the unscriptural words used to set forth the doctrine of the Trinity, there is only one alternative, - either to acknowledge that they have no import, and should never be employed; or to allow that they are representatives of ideas, and should be clearly defined or explained. According to the former admission, the dogma of a tripersonal Deity is barren, unintelligible, unmeaning; consisting of words devoid of thoughts, or involved in sounds without any signification. Agreeably to the latter, in keeping with which “hypostasis," "person," and other terms, are explained so as to be understood, the same dogma is, as we have previously shown, resolvable only into one of two principles, — Tritheism or Sabellianism; three Gods or three relations; a Trinity of eternal beings, either equal or unequal, either self-existent, or, as respects two of the agents, derived and dependent, - or a sort of Unitarianism, which, while adhering essentially to the tenet of God's oneness, would annihilate, by its mysticism, the clear distinction made everywhere in the Christian Scriptures between the universal Father and his only-begotten or best-beloved Son.

We would not oppugn the motives of our Trinitarian brethren, or question the sincerity of their professions. With all her absurdities, Orthodoxy has held in her ranks many great and excellent men, some of them an honor to their race. But the wisest and the best often deceive themselves; and which, though inconsistent with reason, are hallowed by tradition or by early and pious associations. An assent may therefore be given to propositions expressing the dogma of a Triune God, from a feeling, that, though unintelligible or contrary to common sense, they may be true; but assuredly there can be no real, unqualified, rational conviction of their truth. If a man says that there are three somewhats, distinctions, or diversities in one God, but has no conception of the meaning of the terms employed, he cannot be said to believe this proposition, any more than he could be said to believe it, if, without previous concert, he heard it announced in a language of which he was ignorant. If he states that there are three intelligent, infinite, equal persons in one infinite, intelligent, supreme being, and is unable, as we have proved, to attach any other signification to the word “person," with its qualifying epithets, than to the word "being,” he virtually affirms that three beings are only one, – which is an absurdity. And if, varying again the expression, he asserts that there are three names, relatives, characters, or impersonations in the one God, this he may indeed believe; but, so soon as he declares that one of these names, relatives, characters, or impersonations, addressed the others, or sent them into the world, either as equals or subordinates in the divine nature, he employs terms which are either nonsensical, or have no meaning.

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