Something I’ve long noticed in popular trinitarianism is that one of the worst and most damaging effects of much trinitarian doctrine is that the Father is dishonored. Not only does trinitarian doctrine do all it can to deny the uniqueness of the Father as the one God of the Bible, the Almighty, the Maker of all things, by instead ascribing all of these glories to a triune being of which the Father is but one person among three equals, but also, there is a trend caused by this to simply ignore the Father, and to exalt the Son above the Father. While it is insisted that absolute and unqualified equality between the persons of the Trinity is of the utmost importance, in fact, this is almost never the case- one person ends up practically, if not officially, being treated and thought and spoken of as supreme and more central than the others; for the average trinitarian, this person is Christ, who is for them “God the Son”.
This can be seen in all sorts of things; in worship songs and hymns, in prayers, in sermons, in books, in systematic theologies, in doctrinal statements of churches; in all these, a clear trend can be seen: one person of these three supposedly equal persons get’s the bulk of the attention, praise, and thought of modern professing Christians- Christ.
This can just easily be observed by the reader for themselves- in any average trinitarian church, the worship songs, whether hymns or contemporary, will generally almost exclusively focus on the person of Christ. Sometimes other persons will get thrown in as well, but this is to disastrous effect just as often as not- modalism, or confusing the Father and Son with each other as though one person, abounds in such songs. Even when the Son is not being thanked for being our loving Father who died on the cross for us, and the songs more strictly focus on Jesus, the results are still problematic: Jesus is exalted with the highest exaltation possible. He receives every name and title of the Father, and is frequently spoken of in supreme and exclusive terms: for example “you alone have saved us”, “you alone have made us”, ascribing absolute supremacy to Christ and ‘most high’ and ‘incomparable’, etc. These sorts of statements, when left totally unqualified, actually elevate the Son over the Father- unless the Father and Son are simply rolled into one person. But so long as some real personal distinction is admitted between them, ascribing absolute supremacy to the Son without any qualification implicitly places the Son over the Father.
The same problems exist in prayers, but sometimes seem even more pronounced. I long ago lost track of how many times I have heard some well-intentioned trinitarian thank the Father for dying for us. And the same problem of exalting Christ to the very highest possible position often comes up in prayer as well, and with it, the same problem: if Christ is absolutely supreme over all, is he another besides the Father, or are they the same person? If they are the same person, then it’s pure modalism we are dealing with; if they are distinct, then the Son has been, at least implicitly, elevated above the Father.
In sermons and books, it’s again easy to observe the centrality of Christ, often to the near exclusion of the Father. I don’t have any formal study showing this, but it would be my educated guess that if trinitarian churches were polled, it would be found that the vast majority of sermons focus on Jesus with very little focus on the Father. The same can be said for Christian books.
When we come to systematic theologies and doctrinal statements, it becomes clear that Jesus receives far more focus than the Father. The standard breakdown of such books and statement is this (and feel free to crack open a couple systematic theologies and see what I’m saying): a long section is devoted to ‘God’; under which is treated the existence and attributes of God, and then the trinity, or, how this God that was just spoken of as if He were as single person for many chapters is in fact not a single person, but three persons. Then, the systematic theology or doctrinal statement will either move directly on to christology, the section on the Son, which is followed by pneumatology, the section on the Holy Spirit, or, on rare occasion, a small section will appear between theology and christology on the Father. The difference in length of this section compared to the others, when it exists at all, speaks volumes to the point I am making here: the Father, robbed of His true identity as the one God of the Bible, and made out to merely be one of three equal persons within the one God, is practically ignored. Sometimes He basically gets a brief ‘shout-out’ as the one Who plans and sends, but then that’s about it, usually. In more archaic systematic theologies and older statements, there may also be some statement that the Father is the source of the other persons of the trinity by eternal generation and procession, but these are often not given much attention or well explained, and on the popular level, these doctrines are frequently rejected and/or totally unknown.
All this means, to sum up, that Christ is worshipped by song, prayed to, preached about, written about, systematically studied, and defined in theological detail far more than the Father or the Holy Spirit. While the persons of the trinity are insisted to be absolutely “equal”, in practice this simply is not the case. The Father is practically forgotten, eclipsed by the Son, and often only bothered to be mentioned at all for sake of His roles in relation to the Son. Meanwhile Christ is central and treated as absolutely supreme.
Christ’s centrality is typically seen as a good thing, and to an extent, it is a good thing according to the Bible. God has exalted Christ, and wills that to him, as to God, every knee should bow. But the key difference is that in New Testament Christianity, Christ is exalted to the glory of the Father, and it is always the Father Who remains ultimately central and supreme (Phil 2:11). It is Christ who is exalted by God to the Father’s right hand, not the Father to Christ’s right hand; it is the Father Who sends the Son and Spirit, not the others sending Him; and the Son has the Father as his God, not the other way around. Whether the subordination of Christ be ascribed to economic differences in the trinity, or to an incarnation, or to Christ simply being a human Messiah and Son of God as is actually the case, it’s undeniable that a clear subordination of Christ to the Father exists throughout the New Testament; one that does not end with Christ’s exaltation to God’s right hand, either. On this point we may firstly note that ‘the right hand of God’ is obviously a position that is exalted above all else, yet subordinate to God. But secondly, we may consider that it was well after the ascension and exaltation of Christ that Paul the apostle wrote that “God is the head of Christ” (1 Cor 11:3), and tells us that in the end, Jesus, though greatly exalted by God, will be perfectly subject to God (1 Cor 15:28), the Father forever being supreme over all. In the New Testament, like in modern churches, there is no equality of Father and Son: but the great difference that in the New Testament, the Father is supreme, and the Son subordinate to Him- something modern trinitarians turn on it’s head, in practice, if not in official doctrine.
The result of all this is that the one God of the Bible is horribly neglected by most professing Christians. Since they have Christ as their one God, as the second person of God, what need is there for the to go to the Father? The one God is the one God, and if Jesus is the one God, then why go to the Father at all? Whereas the New Testament presents us with Jesus as the way by which men can approach God the Father, today’s trinitarians seem to have no desire to do so; for them, the Father is not the ultimate destination and Jesus the one who makes is possible for us to get there, but is himself the final destination in place of God. All of this results in people generally having a horribly muddled view of God, Christ, and Christianity. By exalting Christ above God, they effectively present Christ a rival to God, rather than as the loving and obedient Son and Servant of the one God, who always does what is pleasing to the Father and is perfectly subject to Him. The real Jesus Christ is our perfect example of love and obedience to God, our human king anointed by God, our High Priest who by the sacrifice of his own blood brings us to God- it is this Jesus who is worthy of all the praise, honor, and glory we see him receive in the New Testament. A Jesus who instead of being the humble and obedient Messiah, Servant, and Son of God acts as God’s rival and is worshipped and honored in place of Him is not the real Jesus, has no basis in the Bible, and is more a monstrous idol than a fitting object of love and praise. Trinitarians need to stop presenting Jesus as the usurper of God’s throne, worship, and glory, and go back to the Bible to see that while Jesus is absolutely worthy of worship and honor, his role is not that of the Father, but that of the one by whom we approach the Father. “This is eternal life, that they may know You [Father], the only true God, and Jesus Christ whom You have sent.” (Jn 17:3 NASB).