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Vet att jag har fel angående vad?
Det är sant att treenighetsläran inte uppkom som strikt doktrin förens på 300-talet, men att säga att den inte fanns innan är en lögn. Grunderna finns redan i Bibeln och läran växer fram i striktare form allt eftersom. Det var ju inte så att man "hittade på" läran helt plötsligt under ett kyrkomöte på 300-talet. Vad man gjorde var helt enkelt att man fastslog något man redan trodde på.
Du verkar precis som Bibeltrogen skrev (ljög) om i sitt förra inlägg att läran inte fanns hos de tidiga kyrkfädena som t.ex. Ireaneus, Origenes, Klemens av Alexandria, Justinus, med flera. Detta är en skär LÖGN.
Har du ens läst deras skrifter? Jag citerar härmed ett par godbitar ur deras skrifter:
Av Ireanus:
"so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator." - (Against Heresies, 3:8:3).
"But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues..." - (Against Heresies, Book 2:30:9)
"Christ Jesus is our Lord, and God, and Savior, and King." - (Against Heresies, 1:10:1)
"The Gnostics transfer the generation of the uttered word of men to the eternal Word of God, attributing to him a beginning of utterance and a coming into being . . . In what manner, then, would the word of God--indeed, the great God himself, since he is the Word--differ from the word of men?" - (Against Heresies 2:13:8).
Av Origenes:
"And that you may understand that the omnipotence of Father and Son is one and the same, as God and the Lord are one and the same with the Father, listen to the manner in which John speaks in the Apocalypse: "Thus saith the Lord God, which is, and which was, and which is to come, the Almighty."(3) For who else was "He which is to come" than Christ? And as no one ought to be offended, seeing God is the Father, that the Saviour is also God; so also, since the Father is called omnipotent, no one ought to be offended that the Son of God is also cared omnipotent." - (De Principis, On Christ, Book 1, Ch 2)
"Nothing in the Trinity can be called greater or less, since the fountain of divinity alone contains all things by His word and reason, and by the Spirit of His mouth sanctifies all things which are worthy of sanctification." - (De Principis, Book I, ch. 3, section 7)
"Saving baptism was not complete except by the authority of the most excellent Trinity of them all, i.e., by the naming of the Father, the Son, and the Holy Spirit." (De Principis, Book I, ch. 3, section 2)
Av Clemens av Alexandria:
"There was then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreated." - (Fragments, Part I, section III)
"When [John] says: 'What was from the beginning [1 John 1:1],' he touches upon the generation without beginning of the Son, who is co-equal with the Father. 'Was,' therefore, is indicative of an eternity without a beginning, just as the Word Himself, that is the Son, being one with the Father in regard to equality of substance, is eternal and uncreated. That the word always existed is signified by the saying: 'In the beginning was the Word' [John 1:1]." - (fragment in Eusebius History, Bk 6 Ch 14; Jurgens, p. 188)
"This Word, then, the Christ, the cause of both our being at first (for He was in God) and of our well-being, this very Word has now appeared as man, He alone being both, both God and man" - (Exhortation To The Heathen, kapitel 2)
Av Justinus Martyren:
"The Father of the universe has a Son, who also being the first begotten Word of God, is even God." - (Justin Martyr, First Apology, kapitel 63)
"Christ is called both God and Lord of hosts." - (Dialogue with Trypho, kapitel 36)
Av Tertullianus:
"All the Scriptures give clear proof of the Trinity, and it is from these that our principle is deduced...the distinction of the Trinity is quite clearly displayed." (Against Praxeas, kapitel 11)
"The origins of both his substances display him as man and as God: from the one, born, and from the other, not born" (The Flesh of Christ, 5:6-7).
"[God speaks in the plural ‘Let us make man in our image’] because already there was attached to Him his Son, a second person, his own Word, and a third, the Spirit in the Word....one substance in three coherent persons. He was at once the Father, the Son, and the Spirit." (Against Praxeas, ch 12)
Jag skulle kunna göra listan mycket längre, det är bara att höra av dig om du vill ha fler citat. För att inte göra inlägget allt för långt får detta räcka så länge. Att påstå (som du, Bibeltrogen och Vakttornet gör), att treenigheten inte återfinns hos de tidiga kyrkofäderna är alltså en ren skär lögn.
Fy skäms! 
