Some interesting facts about Christians who were alive and well in the 1st century:
The New Catholic Encyclopedia states: “The formulation ‘one God in three Persons’ was not solidly established, certainly not fully assimilated into Christian life and its profession of faith, prior to the end of the 4th century. But it is precisely this formulation that has first claim to the title the Trinitarian dogma. Among the Apostolic Fathers, there had been nothing even remotely approaching such a mentality or perspective.”—(1967), Vol. XIV, p. 299.
[From this quote we learn that the Apostolic Fathers didn't teach the trinity, What they taught did not even remotely approach the thoughts and teachings of the trinity.]
Dr. P. Kahle says:
“We now know that the Greek Bible text [the Septuagint] as far as it was written by Jews for Jews did not translate the Divine name by kyrios, but the Tetragrammaton written with Hebrew or Greek letters was retained in such MSS [manuscripts]. It was the Christians who replaced the Tetragrammaton by kyrios, when the divine name written in Hebrew letters was not understood
Ernst Haenchen, in a commentary on the Gospel of John (chapters 1-6), stated:
“[the•os´] and [ho the•os´] (‘god, divine’ and ‘the God’) were not the same thing in this period. . . .
IN FACT, FOR THE . . . EVANGELIST, ONLY THE FATHER WAS ‘GOD’ ([ho the•os´]; cf. 17:3); ‘the Son’ was subordinate to him (cf. 14:28). But that is only hinted at in this passage because here the emphasis is on the proximity of the one to the other . . . . It was quite possible IN JEWISH AND CHRISTIAN MONOTHEISM TO SPEAK OF DIVINE BEINGS THAT EXISTED ALONGSIDE AND UNDER GOD BUT WERE NOT IDENTICAL WITH HIM. PHIL 2:6-10 PROVES THAT. In that passage Paul depicts just such a divine being, who later became man in Jesus Christ . . . Thus, in both Philippians and John 1:1 it is not a matter of a dialectical relationship between two-in-one, BUT OF A PERSONAL UNION OF TWO ENTITIES.”—John 1, translated by R. W. Funk, 1984, pp. 109, 110. (CAPS BY ME)