Do You Have to Believe in the Trinity to Be Saved?
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What must we believe to be saved? According to the fifth-century Athanasian Creed, we must believe in the doctrine of the Trinity and the related doctrine of the incarnation of Yahushua. The creed states in part:
According to the fifth-century Athanasian Creed, we must believe in the doctrine of the Trinity and the related doctrine of the incarnation of Yahushua.
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So in everything…we must worship [Father, Son, Holy Spirit] their trinity in their unity and their unity in their trinity. Anyone then who desires to be saved should think thus about the trinity. But it is necessary for eternal salvation that one also believe in the incarnation of our Lord Yahushua Christ faithfully…This is the catholic faith: one cannot be saved without believing it firmly and faithfully.1
Although churches today may not recite the lengthy creed, many adhere to its tenets. For example, regarding the essentials of salvation, pastor and author John Piper writes, “You have got to believe in the deity of Yahushua.”2 And evangelist Chris Mikkelson says:
But if people miss the reality that Yahushua was more than a prophet—that He is actually part of the Trinity, and therefore God—then they’re not truly Christians.3
But before man-made creeds were written, like the one referenced above, the Church did not require a belief in the Trinity for salvation. Kerry McRoberts, professor of theology, conveys a similar perspective:
In reflection, one may ask whether it is necessary to believe in the doctrine of the Trinity to be saved. In response, historically and theologically, the Church has not usually required an explicit declaration of faith in the doctrine of the Trinity for salvation.”4
Indeed, that’s because the doctrine isn’t found in Scripture.
Does the Bible Teach the Doctrine of the Trinity?
As Biblical scholars will attest, a survey of the sacred texts reveals that the Trinity is not taught in Yahuwah’s word. For example, A.W. Argyle writes:
The fully developed Christian Doctrine that God is three persons in one Godhead is nowhere explicitly stated in the New Testament.5
What’s more, Baptist theologian William N. Clarke writes:
In the days of the apostles the doctrine of the Trinity was yet to be created…
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The word Trinity is never used, and there is no indication that the idea of Trinity had taken form. It has long been a common practice to read the New Testament as if the ideas of a later age upon this subject were in it, but they are not. In the days of the apostles the doctrine of the Trinity was yet to be created…after the lapse of three or four centuries, there was wrought a doctrine of the Trinity...This historic doctrine differed widely from the simplicity of the early faith.6
Numerous scholars agree with Clarke that the Trinity is a post-Biblical development. Theologian A.T Hanson says:
No responsible New Testament scholar would claim that the doctrine of the Trinity was taught by Jesus, or preached by the earliest Christians, or consciously held by any writer of the New Testament. It was in fact slowly worked out in the course of the first few centuries in an attempt to give an intelligible doctrine of God.7
Catholic scholar John McKenzie concurs in his Dictionary of the Bible:
The Trinity of God is defined by the Church as the belief that in God are three persons who subsist in one nature. The belief as so defined was reached only in the 4th and 5th centuries AD and hence is not explicitly and formally a biblical belief.8
Does the Bible Teach the Doctrine of the Incarnation?
But what about the incarnation, that is, the deity of Yahushua? Did the first-century Church believe it to be a reality? In short, respected New Testament scholar James Dunn summarizes the evidence:
Within the earlier strata of the Jesus tradition, there is substantive evidence that Jesus laid claim to speak with divine inspiration and authorization as in some sense the representative of God. But there is nothing of consequence to support the thesis that Jesus saw himself in some sense as God, as the incarnation of the deity… It is unlikely, therefore, that the thought of incarnation was part of earliest Christian faith.9
Like the doctrine of the triune god, the doctrine of the incarnation developed over time. The Harper Collins Bible Dictionary explains:
It is only with the fathers of the church in the third and fourth centuries that a full-fledged theory of the incarnation developed.10
How, then, can a belief in the Trinity and the incarnation of Yahushua be a requirement for salvation if they are not taught in Scripture?
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How, then, can a belief in the Trinity and the incarnation of Yahushua be a requirement for salvation if they are not taught in Scripture? It’s surprising to hear scholars such as Millard Erickson, who says that the Trinity is “indispensable to the Christian faith” yet admits that the doctrine is “not clearly or explicitly taught anywhere in Scripture.”11 Shouldn’t we find the full expression of our theology and Christology in Yahuwah’s word? Jude, the brother of Yahushua, thinks so. He was inspired to write that the faith had been “once for all handed down to the saints.” And Paul wrote that he “kept back nothing that was helpful, but proclaimed…the whole counsel of Yahuwah.”12 And yet, neither Jude nor Paul nor any other New Testament author wrote about the Trinity. Do we contradict these pillars of the Church by saying that Scripture is not sufficient to fully instruct us about such matters?
What does Scripture Say?
If Scripture does not teach that one must believe in the Trinity or the incarnation of Yahushua to be saved, what does it teach? Space will not permit us to examine all Biblical references to salvation in this article. However, examining primary passages found in John’s writings, the book of Acts, and Paul’s famous instruction in Romans 10 will provide us with the cogent answers we need.
In John chapter three, Yahushua explains to Nicodemus that one must be born from above (Greek anôthen), or born again, as it is often translated, to have eternal life.13 Three times Yahushua says that this life is predicated by a belief in him:
John 3:15 that everyone who believes in him [the Son of Man] may have eternal life.
John 3:16 that whoever believes in Him [the only begotten Son] shall not perish, but have eternal life.
John 3:18 “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only be begotten Son of Yahuwah.
The apostle then records John the Baptist’s clarifying instruction that this belief in Yahushua must include obedience to him:
John 3:36 “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of Yahuwah abides on him.”
An intellectual assent to Yahushua’s identity as the Son of Yahuwah is not enough. A genuine belief results in obedience to Yahushua as the man whom Yahuwah exalted to the position of Lord.
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In other words, an intellectual assent to Yahushua’s identity as the Son of Yahuwah is not enough. A genuine belief results in obedience to Yahushua as the man whom Yahuwah exalted to the position of Lord.
But what does it mean to believe that Yahushua is the Son? Yahushua’s encounter with Martha offers a fuller definition. When Martha told Yahushua that her brother, Lazarus, would have lived if Yahushua had come to Bethany when summoned, Yahushua comforted her with these words:
John 11:25-27 Yahushua said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, 26 and everyone who lives and believes in Me will never die. Do you believe this?” 27 She *said to Him, “Yes, Lord; I have believed that You are the Christ, the Son of Yahuwah, even He who comes into the world.”
Thus, to believe in Yahushua means that one believes he is the Christ, the Son of Yahuwah. Some wrongly interpret the phrase “Son of Yahuwah” as equivalent to “God the Son.” However, the context here and elsewhere tells us that the Son of Yahuwah is a designation for the Christ (Messiah), the one Yahuwah anointed king. These titles are often used in Scripture in a literary device known as synonymous parallelism, where a word or phrase is repeated using a variety of synonyms.14 Famed philosopher John Locke, citing several passages in John’s Gospel that point to this synonymous parallelism, asks if anyone “can doubt that Messiah and Son of Yahuwah, were synonymous terms at that time amongst the Jews.”15 This belief–that Yahushua is the promised Messiah–warrants salvation, not a belief that Yahushua is Yahuwah the Messiah or God the Son, something Scripture never says.
The apostle John concludes his Gospel account by stating the purpose for which it was written and by emphasizing how we gain eternal life:
John 20:30-31 Therefore many other signs Yahushua also performed in the presence of the disciples, which are not written in this book; 31 but these have been written so that you may believe that Yahushua is the Christ, the Son of Yahuwah; and that believing you may have life in His name.
Again, we see the synonymous parallel between Christ and the Son of Yahuwah. We also see that eternal life is granted to those who believe in Yahushua’s name. It’s not surprising, therefore, that John would repeat this instruction in his first epistle:
1 John 5:1 Whoever believes that Yahushua is the Christ is born of Yahuwah, and whoever loves the Father loves the child born of Him.
John never indicates in his writings that one must believe in a Trinity or the deity of Yahushua to be saved. The inspired writer and consistently expresses that one must believe Yahushua is Yahuwah’s promised Christ or Messiah.
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John never indicates in his writings that one must believe in a Trinity or the deity of Yahushua to be saved. The inspired writer and consistently expresses that one must believe Yahushua is Yahuwah’s promised Christ or Messiah. One must enter through this “door” to be saved.
Some may offer Thomas’ confession upon seeing the resurrected Yahushua as proof that one must believe in the deity of Christ:
John 20:28-29 Thomas answered and said to Him, “My Lord and my God!” 29 Yahushua *said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.”
The preceding context demonstrates that Thomas was responding to Yahushua’s teaching that to “see” or “know” Yahushua is to “see” or “know” the Father because Yahushua represented him. Furthermore, just three short verses later, John declares that the purpose for writing his Gospel was that we might believe that Yahushua is the Christ, the Son of Yahuwah. Which is the greater revelation that Yahushua is Yahuwah, as some interpret Thomas’ statement to mean? Or that Yahushua is the Christ? If Thomas had indeed declared Yahushua to be Yahuwah, then surely, as the more significant revelation, John would have cited this as the purpose for writing his Gospel. But John makes no mention of it. Instead, he plainly states that he penned his account so that we might know that Yahushua is the Christ, i.e., the one anointed by Yahuwah.
Salvation in the Book of Acts
But what about the early Church? If a belief in the Trinity and Yahushua’s incarnation is necessary for salvation, then we would undoubtedly find that instruction in the Book of Acts. But Luke’s historical account of the birth and expansion of the Church never mentions, much less teaches, about a theorized incarnation or a triune god in any context whatsoever. On the contrary, in Acts 14:14-18, Paul passionately tells the people of Lystra that their belief in a god who became a man was vain or a worthless thing. So, what does Acts teach about salvation?
On the Day of Pentecost, there was a mighty outpouring of the Holy Spirit. Peter said it fulfilled Joel’s prophecy that Yahuwah would pour His Spirit on all mankind. Peter ends his explanation with a final quote from Joel:
Acts 2:21 And it shall be that everyone who calls on the name of the LORD will be saved.
Next, Peter begins his sermon by identifying “Yahushua the Nazarene [as] a man attested to you by Yahuwah with miracles and wonders and signs which Yahuwah performed through him.” It is this man that Yahuwah made both Lord and Christ and the one through whom Yahuwah offers forgiveness of sins:
Acts 2:36-38 “Therefore let all the house of Israel know for certain that Yahuwah has made Him both Lord and Christ—this Yahushua whom you crucified.” 37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38 Peter said to them, “Repent, and each of you be baptized in the name of Yahushua Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.
If there had ever been a time to reveal that Yahushua is actually God, the birth of the Church would have been it! Instead, Peter identifies Yahushua as a man that Yahuwah exalted to His right hand and made both Lord and Christ.
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If there had ever been a time to reveal that Yahushua is actually God, the birth of the Church would have been it! Instead, Peter identifies Yahushua as a man that Yahuwah exalted to His right hand and made both Lord and Christ.
But some will say that because Peter quotes Joel in verse 21–everyone who calls on the name of the LORD will be saved–it means that Yahushua is Yahuwah because we now “call upon” Yahushua for salvation. Some even claim that Yahushua is Yahuwah or that he shares in the divine identity of Yahuwah because both are called Lord and Savior. However, Yahushua is never identified as LORD, which appears in all capital letters as a translator’s substitution for the name Yahuwah. Instead, in Greek, Yahushua is called Lord or kurios, which means lord, master, and sir. Furthermore, Yahushua is Lord and Savior only because Yahuwah the Father exalted him to that position. Instead of including Yahushua in the divine identity of Yahuwah, Peter emphatically distinguishes between them just two chapters later. Peter, praying to Yahuwah the Father, quotes Psalm 2:
Acts 4:26-27 ‘THE KINGS OF THE EARTH TOOK THEIR STAND, AND THE RULERS WERE GATHERED TOGETHER AGAINST THE LORD [Yahuwah] AND AGAINST HIS CHRIST.’ 27 “For truly in this city there were gathered together against Your holy servant Yahushua, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel
Yahushua is not designated as Yahuwah but as someone who belongs to Yahuwah. He is Yahuwah’s Christ and His holy servant. What, then, does it mean that Peter applied Joel’s quote in Acts 2:21 to Yahushua–that all who call upon the name of the LORD will be saved?
Whoever Calls on the Name of the LORD
When examining Biblical texts, it’s important to remember that the Bible is a Jewish book written within a Hebraic framework. For Peter to apply a quote to Yahushua that originally referred to Yahuwah does not, in the traditional Hebraic culture, mean that Yahushua is Yahuwah. On the contrary, it indicates that Yahushua is Yahuwah’s agent.
Biblical scholar Marianne Meye Thompson explains the principle of agency:
In the rabbinic writings, there is reference to the figure of the saliah [or shaliah], which literally means “one who is sent”…A saliah was a surrogate sent on a task or a mission with specific instructions and authority to carry it out. According to the Talmud, a saliah could, among other things, carry out business transactions, make binding treaties, and arrange marriages. A common saying in the rabbis was “the one who is sent is like the one who sent him” or “a man’s agent is equivalent to himself. Because the saliah may act on behalf of the one who sent him, when one deals with the saliah it is as if one is dealing with the one who sent that person. 16
The Encyclopedia of Jewish Religion defines agency this way:
The main point of the Jewish law of agency is expressed in the dictum, “a person’s agent is regarded as the person himself.”
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The main point of the Jewish law of agency is expressed in the dictum, “a person’s agent is regarded as the person himself.” Therefore, any act committed by a duly appointed agent is regarded as having been committed by the principal…17
We see an example of agency in Exodus 23:20-21, where Yahuwah exhorted the Israelites to obey His angel because “My name is in him.” As Yahuwah’s agent, the angel was invested with Yahuwah’s name, His authority, power, etc. Thus, the Israelites were required to obey him just as they would Yahuwah. Indeed, no one would argue that because the angel bore the name of Yahuwah, it meant that he was Yahuwah. Similarly, Yahushua, as Yahuwah’s agent, has been given Yahuwah’s name:
John 17:11-12 “I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are. 12 “While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled.
Thus, applying the name of the LORD to someone, be it an angel or Yahushua, does not equate them with being Yahuwah. For Peter to quote Joel– “everyone who calls on the name of the LORD will be saved”–in the same context where he declares Yahushua is the vehicle for salvation means that to call upon Yahushua is to call upon Yahuwah who appointed him. We’ll see this idea strongly supported by Scripture when we look at Acts 16 momentarily.Peter’s Second and Third Sermon
In the meantime, let’s briefly look at Peter’s second sermon, this time delivered to the Jewish rulers, elders, and scribes, and what it teaches us about salvation:
Acts 4:10-13 let it be known to all of you and to all the people of Israel, that by the name of Yahushua Christ the Nazarene, whom you crucified, whom Yahuwah raised from the dead—by this name this man stands here before you in good health. 11 “He is the STONE WHICH WAS REJECTED by you, THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone. 12 “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.”
Peter communicates that salvation is available only through Yahushua Christ of Nazareth, whom Yahuwah raised from the dead. Peter did not say that Yahushua was Yahuwah whom Yahuwah raised from the dead.
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Peter communicates that salvation is available only through Yahushua Christ of Nazareth, whom Yahuwah raised from the dead. Peter did not say that Yahushua was Yahuwah whom Yahuwah raised from the dead. On the contrary, Peter pointedly identifies the Nazarene as being the Christ.
In yet another sermon given by Peter, this time before the high priest and his associates, the apostle explains that Yahushua is the one Yahuwah exalted to His right hand to be Prince and Savior:
Acts 5:30-32 “The God of our fathers raised up Yahushua, whom you had put to death by hanging Him on a cross. 31 “He is the one whom Yahuwah exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. 32 “And we are witnesses of these things; and so is the Holy Spirit, whom Yahuwah has given to those who obey Him.”
In other words, Yahushua was not inherently Lord, Prince, or Savior, but he was exalted by Yahuwah and given this authority. Forgiveness of sins and the Holy Spirit are given to those who believe and obey.
What About the Philippian Jailer?
Some may present Paul’s encounter with the Philippian jailer as evidence that one must believe Yahushua is Yahuwah to be saved. In Acts 16 we learn that Paul and Silas were beaten and jailed for delivering a girl from demon possession. After the prison doors were miraculously opened, the guard fell before his captives and asked, “What must I do to be saved?” Paul and Silas answered, “Believe in the Lord Yahushua, and you will be saved, you and your household.” The text says that the guard and his household were baptized right away. Luke summarizes the encounter by saying the guard “rejoiced greatly, having believed in Yahuwah with his whole household.”18 Some interpret the passage to mean that because they believed in “the Lord Yahushua” (vs. 31) and “believed in Yahuwah” (vs. 34) that Yahushua is Yahuwah. However, one can believe in Yahushua, the human Messiah, and Yahuwah, who exalted him without conflating the two. Indeed, Yahushua said that to believe in him is to believe in Yahuwah, who sent him:
John 5:24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.
John 12:44 And Yahushua cried out and said, “He who believes in Me, does not believe in Me but in Him who sent Me.
Such is the principle of agency. To believe in the agent is to believe in the one who sent him.
Do You Have to Believe in the Trinity to be Saved?
Roger E. Olson, professor of theology, quoted one of the most influential Church Fathers regarding salvation and a belief in the Trinity:
Augustine said that anyone who denies the Trinity loses his salvation but that anyone who tries to understand it loses his mind.19
Instead of making salvation contingent upon a mind-blowing, incomprehensible doctrine, Yahuwah has made it simple enough for even a child to understand.
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Instead of making salvation contingent upon a mind-blowing, incomprehensible doctrine, Yahuwah has made it simple enough for even a child to understand. Unfortunately, Augustine preached a post-Biblical view that was influenced by Greek philosophy. The question we must all answer is whether something as fundamental as what’s required for salvation rests soundly on Scripture or man-made creeds that developed over hundreds of years? Is Scripture sufficient or insufficient in its instruction?
2 Timothy 3:13-17 But evil men and impostors will proceed from bad to worse, deceiving and being deceived. 14 You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, 15 and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Yahushua. 16 All Scripture is inspired by Yahuwah and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of Yahuwah may be adequate, equipped for every good work.
Paul, who believes Yahuwah to be the Father, considers Scripture to be inspired and sufficient in its instruction that salvation comes through Yahushua who is the Christ.
Thankfully, many Trinitarians do not impose their belief in a tri-part being on others. Olson reports that even some orthodox Christian theologians believe that the doctrine is not central for a “right understanding of God.” For example, Olson says that Emil Brunner has “argued that the doctrine of the Trinity is not the Gospel and is not something to be preached” as it is a “secondary language of faith, not primary.”20 Olson also notes:
What must one believe to be saved? According to Scripture, one must believe that Yahushua of Nazareth is the Christ, the Son of Yahuwah, whom Yahuwah the Father raised from the dead and exalted to His right hand as Lord and Savior.
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John Wesley believed strongly in the doctrine of the Trinity, but he did not insist on belief in it for recognizing someone as a Christian.21
Regarding his own position, Olson writes:
…Much to some perhaps more conservative folks’ chagrin, [along] with Wesley, I do not insist on the affirmation of the doctrine of the Trinity for authentic Christianity.22
What must one believe to be saved? According to Scripture, one must believe that Yahushua of Nazareth is the Christ, the Son of Yahuwah, whom Yahuwah the Father raised from the dead and exalted to His right hand as Lord and Savior. Paul’s famous prescription for salvation reflects this beautifully:
Romans 10:9-10 that if you confess with your mouth Yahushua as Lord, and believe in your heart that Yahuwah raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.
Like Yahushua, John, and Peter, the apostle Paul did not teach that one must believe in the deity of Christ or in a triune Yahuwah to be saved. We must take heed lest we add to what Yahuwah has deemed necessary for salvation.
1 https://www.crcna.org/welcome/beliefs/creeds/athanasian-creed
2 John Piper, “What Must I Do to Be Saved?” Desiring God, 4-22-14, accessed 5-01-20, https://www.desiringGod.org/interviews/what-must-i-believe-to-be-saved
3 Kendra Semmen, “Evangelist: You Can’t Say You’re Christian If You Don’t Worship Yahushua,” Charisma News, 12-13-19, accessed 4-21-20, https://www.charismanews.com/culture/79193-evangelist-you-can-t-say-you-re-christian-if-you-don-t-worship-Yahushua
4 Kerry D. McRoberts, Chapter 5: “The Holy Trinity” in Systematic Theology: A Pentecostal Perspective, ed. Stanley M. Horton (Springfield, MO: Logion Press, 1994), p. 168.
5 A.W. Agyles, God in the New Testament, (New York: Lippincott, 1966), p. 173.
6William Newton Clarke, The Christian Doctrine of God, (Edinburgh: T&T Clark, 1909), p. 230-231.
7 A.T. Hanson, The Image of the Invisible God, (London: SCM Press, 1982), p.87.
8 John L. McKenzie, Dictionary of the Bible, (New York, NY: Macmillan Publishing Company, 1995), p. 899-900.
9 James Dunn, Christ and the Spirit, Vol. 1, p. 38, 40.
10 Harper Collins Bible Dictionary, Paul J. Achtemeier, ed., 1996 ed., p 452-453.
11 Millard J. Erickson, God in Three Persons: A Contemporary Interpretation of the Trinity (Grand Rapids: Baker Publishing Group, 1995), p. 11-12.
12 Acts 20:20, 27 NKJV.
13 John 3:3, 7, born from above in the Greek, is often translated as born again; https://biblehub.com/interlinear/john/3-3.htm
14 “Synonymous Parallelism,” Encyclopedia Britannica, accessed 5-9-20, https://www.britannica.com/topic/synonymous-parallelism For more examples of synonymous parallels, see Matthew 16:16; 26:63; John 1:49; 20:31; Luke 4:41, etc.
15 John Locke, The Reasonableness of Christianity as Delivered in the Scriptures, p.46, https://archive.org/details/reasonablenessof00lockuoft/page/46/mode/2up/search/tell+me+whether+he+can+doubt
16 Marianne Meye Thompson, “Gospel of John,” in Dictionary of Jesus and the Gospels, Joel B. Green, ed. 1992 (Downers Grove, IL: Intervarsity Press, 1992), p. 377.
17 “Agent” (Heb. Shaliah), The Encyclopedia of Jewish Religion, R.J.Z. Werblowsky, G. Wigoder, (New York: Adama Books, 1986), p. 15.
18 Acts 16:33-34.
19 Roger E. Olson and Christopher A. Hall, The Trinity (Guides to Theology), (Wm. B. Eerdmans: Grand Rapids, MI, 2002), p.1.
20 Roger E. Olson, How Important is the Doctrine of the Trinity? 4-29-13, accessed 5-8-20 https://www.patheos.com/blogs/rogereolson/2013/04/1807/
21 Ibid.
22 Ibid.
This is a non-WLC article. Source: https://oneGodworship.com/do-you-have-to-believe-in-the-trinity-to-be-saved/
We have taken out from the original article all pagan names and titles of the Father and Son, and have replaced them with the original given names. Furthermore, we have restored in the Scriptures quoted the names of the Father and Son, as they were originally written by the inspired authors of the Bible. -WLC Team
