Negative.
Not one single human in the history of the world ever read the Bible on their own and came away with an understanding of the trinity, nor learned that it was even a concept in scripture....
God just doesn't work that way. He is not the author of confusion, His concepts are straightforward, and if anything is in question, He defines it, and teaches it, thoroughly with scripture. His entire book repeats, over and over again, that He is ONE individual God, and there is NONE beside Him, on either side. He ALONE is God.
So true… Even the Church fathers who pushed this lie on to the Church admitted so…
AUGUSTINE: CONFESSIONS
Book 7 CHAPTER IX
13. And first of all, willing to show me how thou dost "resist the proud, but give grace to the humble,"
[184] and how mercifully thou hast made known to men the way of humility in that thy Word "was made flesh and dwelt among men,"
[185] thou didst procure for me, through one inflated with the most monstrous pride, certain books of the Platonists, translated from Greek into Latin.[186] And therein I found, not indeed in the same words, but to the selfsame effect, enforced by many and various reasons that "in the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." That which was made by him is "life, and the life was the light of men. And the light shined in darkness; and the darkness comprehended it not." Furthermore, I read that the soul of man, though it "bears witness to the light," yet itself "is not the light; but the Word of God, being God, is that true light that lights every man who comes into the world." And further, that "he was in the world, and the world was made by him, and the world knew him not."
[187] But that "he came unto his own, and his own received him not. And as many as received him, to them gave he power to become the sons of God, even to them that believed on his name"
[188]-
-this I did not find there.
14. Similarly, I read there that God the Word was born "not of flesh nor of blood, nor of the will of man, nor the will of the flesh, but of God."
[189] But, that "the Word was made flesh, and dwelt among us"
[190]--
I found this nowhere there.
Book 7 CHAPTER XIX
25.
But I thought otherwise. I saw in our Lord Christ only a man of eminent wisdom to whom no other man could be compared--especially because he was miraculously born of a virgin--sent to set us an example of despising worldly things for the attainment of immortality, and thus exhibiting his divine care for us. Because of this, I held that he had merited his great authority as leader.
But concerning the mystery contained in "the Word was made flesh," I could not even form a notion. From what I learned from what has been handed down to us in the books about him--that he ate, drank, slept, walked, rejoiced in spirit, was sad, and discoursed with his fellows--
I realized that his flesh alone was not bound unto thy Word, but also that there was a bond with the human soul and body. Everyone knows this who knows the unchangeableness of thy Word, and this I knew by now, as far as I was able, and I had no doubts at all about it. For at one time to move the limbs by an act of will, at another time not; at one time to feel some emotion, at another time not; at one time to speak intelligibly through verbal signs, at another, not--these are all properties of a soul and mind subject to change. And if these things were falsely written about him, all the rest would risk the imputation of falsehood, and there would remain in those books no saving faith for the human race.
Therefore, because they were written truthfully, I acknowledged a perfect man to be in Christ--not the body of a man only, nor, in the body, an animal soul without a rational one as well, but a true man. And this man I held to be superior to all others, not only because he was a form of the Truth, but also because of the great excellence and perfection of his human nature, due to his participation in wisdom.
Book 7 CHAPTER XX
26.
By having thus read the books of the Platonists, and having been taught by them to search for the incorporeal Truth, I saw how thy invisible things are understood through the things that are made. And, even when I was thrown back, I still sensed what it was that the dullness of my soul would not allow me to contemplate. I was assured that thou wast, and wast infinite, though not diffused in finite space or infinity; that thou truly art, who art ever the same, varying neither in part nor motion; and that all things are from thee, as is proved by this sure cause alone: that they exist.
Of all this I was convinced, yet I was too weak to enjoy thee. I chattered away as if I were an expert; but if I had not sought thy Way in Christ our Saviour, my knowledge would have turned out to be not instruction but destruction.
[222] For now full of what was in fact my punishment, I had begun to desire to seem wise. I did not mourn my ignorance, but rather was puffed up with knowledge. For where was that love which builds upon the foundation of humility, which is Jesus Christ?
[223] Or, when would these books teach me this? I now believe that it was thy pleasure that I should fall upon these books before I studied thy Scriptures, that it might be impressed on my memory how I was affected by them; and then afterward, when I was subdued by thy Scriptures and when my wounds were touched by thy healing fingers, I might discern and distinguish what a difference there is between presumption and confession--between those who saw where they were to go even if they did not see the way, and the Way which leads, not only to the observing, but also the inhabiting of the blessed country. For had I first been molded in thy Holy Scriptures, and if thou hadst grown sweet to me through my familiar use of them, and if then I had afterward fallen on those volumes, they might have pushed me off the solid ground of godliness--or if I had stood firm in that wholesome disposition which I had there acquired,
I might have thought that wisdom could be attained by the study of those [Platonist] books alone.
Book 8 CHAPTER II
3. I went, therefore, to Simplicianus, the spiritual father of Ambrose (then a bishop), whom Ambrose truly loved as a father. I recounted to him all the mazes of my wanderings, but when I mentioned to him that I had read certain books of the Platonists which Victorinus--formerly professor of rhetoric at Rome, who died a Christian, as I had been told--had translated into Latin, Simplicianus congratulated me that I had not fallen upon the writings of other philosophers, which were full of fallacies and deceit, "after the beggarly elements of this world,"
[240] whereas in the Platonists, at every turn, the pathway led to belief in God and his Word.
There you have it... Like i said before!
H. N. Snaith in his book, “
The Distinctive Ideas of the Old Testament,” writes
“Christianity itself has tended to suffer from a translation out of the Prophets and into Plato.” (p161) “Our position is that the reinterpretation of Biblical theology in terms of the ideas of the Greek philosophers has been both a widespread throughout the centuries and everywhere destructive to the essence of the Christian faith.” (p187.). Snaith also makes this remark that if his “thesis” is correct:… “then neither Catholic nor Protestant theology is based on Biblical theology. In each case we have a denomination of Christian theology by Greek thought… We hold that there can be no right (theology) until we have come to a clear view of the distinctive ideas of both Old and New Testaments and their differences from the pagan ideas which have so largely dominated Christian thought.” (p188.).
Peace,
Paul
