Thus Augustine completed what Tertullian had begun. In the West there is, despite all the agreement between them, another view of the doctrine of the Trinity than that which prevails in the East. The Eastern church confessed that, though both the Son and the Spirit proceed from the Father, they otherwise have no relation to one another. But it was felt in the West that the consubstantiality of the three persons and their interrelations only fully come to expression in the “filioque” (and of the Son). The West aligned itself with Augustine and, while it developed his trinitarian views on some points, did not introduce any changes in them nor add anything new to them. The Athanasian Creed, which is mistakenly attributed to Athanasius and certainly did not originate before a.d. 400, breathes the spirit of Augustine and was therefore welcomed in the West but not in the East. The Reformers, too, attested their agreement with it. The Lutheran and Reformed confessions openly align themselves with the three ecumenical symbols. In the Belgic Confession (art. 9) the Athanasian Creed is mentioned by name, and in the Anglican church it even received a place in the liturgy. Yet of late strong opposition to this use has surfaced. And generally speaking, there is a substantial difference between the attitude assumed toward the Athanasian creed by Catholics and that of Protestants. The Reformation insisted that no historical belief in the doctrine of the Trinity, however pure, can save people, but only a true and heartfelt faith in God himself, the God who in Christ has revealed himself as the triune God.

 Herman Bavinck, John Bolt, and John Vriend, Reformed Dogmatics: God and Creation, vol. 2 (Grand Rapids, MI: Baker Academic, 2004), 288.

的偏差和爭議，在這樣的上下文底下，以這句話作結尾，很顯然是在說，歷史上的三位一體還不夠純正，最後一句紅色highlight部分就是強調要純正的三位一體。

很簡單的例子就是，羅10章那3經文，耶證信徒肯定是信的，但他們決不信聖靈是神，唯有三位一體才能救他們