In the New King James Version, I John 5:7-8 states: For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one. The Holy Bible teaches that the God Family currently consists of two fully divine Beings, God the Father and God the Son. However, in four popular translations—the King James, the New King James, the New Living Bible, and the Amplified Bible Classic—I John 5:7-8 appears to include additional verbiage not found in most other translations, which seems to introduce a third distinct Being, the Holy Spirit. This added language, italicized in the New King James Version, is not supported by the majority of ancient manuscripts. According to historical accounts, this troubling language was inserted by individuals in the ancient Church who believed the New Testament lacked direct support for their favored view, and it later appeared in late Greek manuscripts due to ecclesiastical pressure on Erasmus to include it in his 1522 Greek New Testament. Additionally, its presence in the Latin Bible likely stems from a scribe incorporating a marginal comment into the text. This deceptive addition to I John 5:7-8, a passage focused on proving the authenticity of Jesus Christ as the Messiah and identifying key characteristics of His true disciples, is seen as an attempt to overshadow a major precept of faith by introducing a false third Being into the God Family.

The proponents of the Trinity employ a tactic of categorizing all non-Trinitarians as followers of Arius of Alexandria in AD 319, attempting to unify opposition under a single label. Critics like M.R. DeHaan and Walter Martin, along with the Catholic Encyclopedia, assert that establishing the divinity of the Son automatically implies a three-headed Trinity, a notion that is contested as invalid. The early Catholic Fathers, including Augustine, Thomas Aquinas, Basil, Jerome, and Gregory of Nyssa, took pride in presenting the Trinity as a deep, unfathomable mystery, using high-level abstractions to maintain its obscurity. This approach granted them power over the uninitiated by positioning them as custodians of secret knowledge. The Vatican Council describes a mystery as a truth hidden by the veil of faith, suggesting that even when revealed, it remains as enigmatic as before, leaving individuals no more enlightened despite their quest for understanding.

Elohim is a plural noun designating more than one personality, correctly translated as "Gods" plural. The two clearly-revealed members of Elohim are the Father and the Son. The Father and the Son are separate, distinct personalities working in complete harmony and accord with each other. The Father is greater than the Son, and the Son always does what pleases the Father. They are not co-equal, and they are not co-mingled with each other.

For nearly sixty years, the Worldwide Church of God faced little controversy over the nature of God, despite opposition from those who criticized our rejection of the trinity. However, in mid-1993, a doctrinal paper titled "God Is . . ." shifted the church's position from viewing God as a family to embracing the trinity, causing significant upheaval. The trinity is often described as the central doctrine of the Christian church, with many other doctrines revolving around and supporting it. The trinity doctrine is filled with vain babblings about words, lacking clear biblical foundation. In contrast, understanding the term Elohim, a plural term meaning mighty ones and used frequently in Scripture, provides a foundation to see that the trinity cannot possibly align with biblical truth. Elohim, appearing over 2,300 times starting in Genesis 1:1, indicates more than one being, directly challenging the trinity concept. The trinity is presented as an inexplicable mystery, with some asserting that attempting to fully understand it risks losing one's mind, while denying it risks losing one's soul. This notion of mystery arises because the trinity does not fit within the biblical context, leading to speculation rather than solid scriptural proof. The Catholic Encyclopedia admits that neither the Old Testament nor the New Testament contains clear teachings or single statements affirming the trinity, revealing that the doctrine was developed through human deduction and Christological speculation. Historically, the trinity faced resistance within the Catholic Church, taking 126 years of dispute after the Nicene Council in AD 325 to be officially accepted in AD 451, indicating its absence from clear biblical support. Even unconverted individuals with honesty toward Scripture could not accept it initially. The trinity's introduction into Christianity was influenced by pagan trinities, with efforts made to align this false doctrine with the Bible by inventing a third co-equal personality, resulting in an incomprehensible mystery unacceptable to a true child of God. Scriptures such as John 14:28, where Jesus states that the Father is greater than He, directly contradict the idea of co-equality within the trinity, showing the Father and Son as separate personalities in complete agreement but with the Father holding greater authority. No mention of a third personality like the Holy Spirit appears in these contexts of authority, further undermining the trinity concept.

The concept of the Trinity is addressed with a focus on the relationship between the Father, the Son, and the Holy Spirit as described in the scriptures. Paul uses phrases like Christ in us and Spirit in us, strongly implying the Father as though they are one and the same in context. Jesus declared to the Pharisees and His disciples that He and the Father are one, indicating two personalities united in mind, heart, purpose, perspective, attitude, and spirit, which is the Holy Spirit. They share these qualities in perfect harmony and desire to share them with us to achieve that same harmony. However, this unity does not necessitate a third person in a supposed Trinity dividing themselves to inhabit each of us physically. Just as characteristics of significant persons in a child's life manifest without physical inhabitation, the Father and Son dwell in us through the transfer of their characteristics as we yield to them. The notion of a third person in a Trinity running around inside us is rejected, emphasizing that "in" expresses closeness of relationship, not physical location. The Holy Spirit is not a third person who divides himself to be in many people simultaneously, but rather the essence of God's mind, pure and transcendent, producing abundant and everlasting life. This essence of God's mind, the Holy Spirit, takes up residence in our minds through words and experiences in our relationship with God, directly working to create us in His image. It includes concepts, vision, attitudes, perspectives, and attributes like love, joy, and peace that guide and empower us to conduct life as God would and to glorify Him. There is no third person in a Trinity; the Holy Spirit is simply the essence of God's mind, representing the Father or Son working on our behalf.

The doctrine of the Trinity is presented as the central tenet of the Christian religion, emphasizing the unity of the Godhead with three distinct persons: the Father, the Son, and the Holy Spirit. It is acknowledged as a mystery that presupposes divine revelation, remaining partially hidden even when accepted as part of the divine message. Historical accounts suggest that an unqualified Trinitarianism emerged only in the last quadrant of the fourth century, long after the period of Christian origin, indicating that the doctrine was a product of centuries of development rather than an immediate reflection of early Christian consciousness. Contemporary scholarship reveals an unsteady silhouette of Trinitarian discussions, with a growing recognition among exegetes and theologians that Trinitarianism in the New Testament requires serious qualification. The term 'Trinity' itself is not biblical, and defining it as a doctrine of one true God in three co-eternal and co-equal persons relies on the principle that the sense of Scripture, rather than its explicit words, justifies such an unbiblical expression. This doctrine is described as purely revealed, undiscoverable by natural reason, with no analogies in nature or human experience to aid comprehension. In the Old Testament, there is no clear revelation of the Trinity, and it is a plain fact that reliance solely on Old Testament revelation has never led to this doctrine. Recent interpretations lean on the underlying suggestion of a three-fold cause in the organism of Old Testament revelation rather than specific texts. In the New Testament, the doctrine is not explicitly taught but rather presupposed or overheard in scriptural statements, appearing as already complete without traces of developmental growth. The doctrine's mysterious nature is further defined by the Vatican Council as a truth beyond human discovery without divine revelation, remaining veiled even after acceptance. It is admitted that the doctrine of the Trinity is impenetrable to reason, a point reinforced by various sources indicating its incomprehensibility. Additionally, it is noted that liberal Protestantism today rejects the Trinity, contending it was formulated in the second century and finalized in the fourth century due to historical controversies. Contrary to the Trinitarian view, it is asserted that God is not a closed Trinitarian Godhead but a Family, with the Father and the Son as central figures, using familial analogies to convey this relationship. The Holy Spirit is not a third person in a Trinity but is described as the essence of the mind of the Father and the Son, directly influencing believers. Scriptures are cited to show that the Father Himself, not a third entity, works in and through Jesus Christ and believers, emphasizing a direct and personal relationship without the involvement of a separate Trinitarian person.

The trinity concept. Does He have to crawl inside of us? Does the third person in a trinity have to crawl inside of us in order for this to be accomplished? Did God crawl inside of Bezaleel and Aholiab and all the others who were working on the tabernacle to enable them to do this? Did He chop Himself up into little pieces? But that does not require them to be literally physically inside of us as in a supposed trinity, to somehow divide themselves in little pieces and physically inhabit each person anymore than it requires a father or mother, a grandparent, teacher, minister, or any other person significant to a growing child's life to literally physically live inside that child in order for the spirit, the characteristics of that significant person, to be manifested in the child. There is nothing hocus pocus about this. There is no third person involved in a trinity. It is God Himself, our Father and our elder Brother, and as long as we are separated from Him there is no transmission of what they are, no communication of what they are into us.