Trinity
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The Trinity is a Christian doctrine, stating that God exists as three persons, or in the Greek hypostases, but is one being.[1][2] In other words he is the Triune God. The persons are understood to exist as God the Father, God the Son (incarnate as Jesus Christ), and God the Holy Spirit, each of them having the one identical essence or nature, not merely similar natures. Since the beginning of the third century[3] the doctrine of the Trinity has been stated as "the one God exists in three Persons and one substance, Father, Son, and Holy Spirit."[4] Trinitarianism, belief in the Trinity, is a mark of Oriental and Eastern Orthodoxy, Roman Catholicism and all the mainstream traditions arising from the Protestant Reformation, such as Anglicanism, Lutheranism and Presbyterianism. The Oxford Dictionary of the Christian Church describes the Trinity as "the central dogma of Christian theology".[4]
This doctrine is in contrast to Nontrinitarian positions which include Binitarianism (one deity/two persons), Unitarianism (one deity/one person), the Oneness belief held by certain Pentecostal groups, Modalism, and The Church of Jesus Christ of Latter-day Saints' view of the Godhead as three separate beings who are one in purpose rather than essence.
The doctrine of the Trinity was of particular importance historically. The conflict with Arianism and other competing theological concepts during the fourth century became the first major doctrinal confrontation in Church history. It had a particularly lasting effect within the Western Roman Empire where the Germanic Arians and the Nicene Christians formed segregated social orders.
Though the word trinity, like other terms, such as monotheism, that express concepts fundamental to Christianity, is not found in either the Old Testament or the New Testament, the doctrine developed from the biblical language used in New Testament passages such as the baptismal formula in Matthew 28:19.[4]
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[edit] Etymology
The English word Trinity is derived from Latin Trinitas, meaning "the number three, a triad".[5] This abstract noun is formed from the adjective trinus (three each, threefold, triple),[6] as the word unitas is the abstract noun formed from unus (one).
The corresponding word in Greek is Τριάς, meaning "a set of three" or "the number three".[7]
The first recorded use of this Greek word in Christian theology (though not about the Divine Trinity) was by Theophilus of Antioch in about 170. He wrote:[8][9]
"In like manner also the three days which were before the luminaries, are types of the Trinity [Τριάδος], of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man."[10]
Tertullian, a Latin theologian who wrote in the early third century, is credited with using the words "Trinity",[11] "person" and "substance"[12] to explain that the Father, Son and Holy Spirit are "one in essence – not one in Person".[13]
About a century later, in 325, the First Council of Nicaea established the doctrine of the Trinity as orthodoxy and adopted the Nicene Creed that described Christ as "God of God, Light of Light, very God of very God, begotten, not made, being of one substance (homoousios) with the Father".
[edit] References in scripture
[edit] Christianity
The New Testament does not use the word "Τριάς" (Trinity) nor explicitly teach it, but provides the material upon which the doctrine of the Trinity is based.[14] It required reflection by the earliest Christians on the coming of Jesus Christ and of what they believed to be the presence and power of God among them, which they called the Holy Spirit; and it associated the Father, Son, and Holy Spirit in such passages as the Great Commission: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19) and Paul the Apostle"s blessing: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all" (2 Corinthians 13:14), while at the same time not contradicting the Jewish Shema Yisrael: "Hear, O Israel: The Lord our God is one Lord" (Deuteronomy 6:4).[15][16]
According to Christian tradition theology teaches the believe that the concept of the Trinity was introduced by Jesus Christ himself, including in Matthew 28:19-20. "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you." Jesus thus mentions the Father, the Son, and the Holy Spirit in a phrase that may suggest that there is one name that encompasses all three.
The Old Testament refers to God's Word, his Spirit, and Wisdom. These have been interpreted as adumbrations of the doctrine of the Trinity, as have been also narratives such as the appearance of the three men to Abraham in Genesis 18.[4] Some Church Fathers believed that a knowledge of the mystery was granted to the Prophets and saints of the Old Dispensation, and they identified the divine messenger of Genesis 16:7, 21:17, 31:11, Exodus 3:2, and Wisdom of the sapiential books with the Son, and "the spirit of the Lord" with the Holy Spirit.[17] However, it is generally agreed that it would go beyond the intention and spirit of the Old Testament to correlate these notions directly with later Trinitarian doctrine.[18][17]
The Apostle John opens his Gospel by declaring "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made." The rest of John Chapter 1 makes it clear that "the Word" refers to Jesus Christ. Thus John introduces a seemingly impossible contradiction, that Jesus both "was with God" and "was God" at the same time, and that was true from the beginning of creation. John also portrays Jesus Christ as the creator of the Universe, such that "without him nothing was made that has been made". [2]
John is identified as the "one whom Jesus loved" thus perhaps being the closest Apostle to Jesus. In John 19:26, Jesus also instructed John to adopt Jesus' mother Mary as John's own in Mary's old age, [3] such that John would have had the entire knowledge of Jesus' family when writing his Gospel. Some scholars question this, however, as the gospel of John is believed to have been written circa AD 85-90.
Jesus frequently referred to the "Father" as God as distinct from himself, but also discussed "The Holy Spirit" as a being distinct from either God the Father or Jesus himself. "These things I have spoken to you while abiding with you. But the Helper, the Holy Spirit, whom the Father will send in My name, he will teach you all things, and bring to your remembrance all that I said to you." John 14:25-26 [4] In this passage, Jesus portrays the Father sending the Holy Spirit – that is the Father and the Holy Spirit are two distinctly different persons, and portrays both the Father and the Holy Spirit as distinct from Jesus himself. Thus even apart from whether Jesus was God, Jesus declares that the Father and the Holy Spirit are two different persons, both of them divine. In the same way, the Old Testament frequently refers to "the Spirit of God" as something slightly different from God himself.
The fourth Gospel also elaborates on the role of Holy Spirit, sent as an advocate for believers.[19] The immediate context of these verses was providing "assurance of the presence and power of God both in the ministry of Jesus and the ongoing life of the community"; but, beyond this immediate context, these verses raised questions of relationship between Father, Son and the Holy Spirit, especially as concerns their distinction and their unity. These questions were hotly debated over the ensuing centuries, and mainstream Christianity resolved the issues by drawing up creeds.[19]
However, some scholars dispute the authenticity of the Trinity and argue that the doctrine is the result of "later theological interpretations of Christ's nature and function" (Harris 427-28) argued in debate and treatises.[20] [21]The concept was expressed in early writings from the beginning of the second century forward. Some believe the concept was introduced in the Old Testament book of Isaiah written around 700 years before Jesus, copies of which were preserved from 300 years before Jesus in the Dead Sea Scrolls. Isaiah 9 prophesies "6 For unto us a Child is born, Unto us a Son is given; And the government will be upon his shoulder. And his name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace." Thus a son who will be born at a particular point in history (to a virgin or young woman, see Isaiah 7:14) is also "Mighty God, Everlasting Father". This is the Christian teaching that God exists simultaneously as the Eternal God and also as a Son (Jesus) born to a virgin. Isaiah refers to the Son as "Mighty God, Everlasting Father".
Various passages from both the Christian and Hebrew scriptures have been cited as supporting this doctrine, while other passages are cited as opposing it.
[edit] Scriptural texts cited as implying support
To support Trinitarianism, Bible exegetes cite references to the Trinity, to Jesus as God, and both to God alone and to Jesus as the Savior.
The diverse references to God, Jesus, and the Spirit found in the New Testament were later systematized into the idea of a Trinity – one God subsisting in three persons and one substance – in order to combat heretical tendencies of how the three are related and to defend the church against charges of worshipping two or three gods.[19] The doctrine itself was not explicitly stated in the New Testament and no New Testament writer expounds on the relationship among the three in the detail of that later writers do. Thus, while Matthew records a special connection between God the Father and Jesus the Son (e.g. 11:27), he falls short of claiming that Jesus is equal with God. (cf. 24:36).[19]
The most influential New Testament text was the reference to the three Persons in the baptismal formula in 28:19); other passages also were seen as having Trinitarian overtones, such as the Pauline benediction of 2 Corinthians 13:14.[4]
The Gospel of John starts with "the affirmation that in the beginning Jesus as Word "was with God and ...was God" (John 1:1) and ends with Thomas's confession of faith to Jesus, "My Lord and my God!" (John 20:28).[19] There is no significant tendency among modern scholars to deny that these two verses identify Jesus with God.[22] The same Gospel suggests the equality and unity of Father and Son.[23] But it also suggests a hierarchy ("The Father is greater than I"),[24], a statement appealed to by Marcionism, Valentinianism, Arianism and others who denied the Trinity.
Summarizing the role of scripture in the formation of Trinitarian belief, Gregory Nazianzen argues in his Orations that the revelation was intentionally gradual:
- The Old Testament proclaimed the Father openly, and the Son more obscurely. The New manifested the Son, and suggested the deity of the Spirit. Now the Spirit himself dwells among us, and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received to burden us further.[25]
[edit] References to the Trinity
A few verses directly reference the Father, Son, and Holy Spirit:
- Matthew 3:16–17: "As soon as Jesus Christ was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and landing on him. 17And a voice from heaven said, 'This is my Son, whom I love; with him I am well pleased.' " (also Mark 1:10–11; Luke 3:22; John 1:32)
- Matthew 28:19: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (see Trinitarian formula).
- 2 Corinthians 13:14: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you."
- 1 John 5:7–8: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." (This is the controversial Comma Johanneum, which did not appear in Greek texts before the sixteenth century.)
- Luke 1:35: "The angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.' "
- Hebrews 9:14: "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!"
- Acts 7:55:"But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God."
[edit] Jesus as God
Many verses in Isaiah, John, the epistles, and Revelation imply support for the doctrine that Jesus Christ is God and the closely related concept of the Trinity. The Gospel of John in particular supports Jesus' divinity. This is a partial list of supporting Bible verses:
- Isaiah 9:6 "For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace."
- John 1:1 "In the beginning was the Word, and the Word was with God, and the Word was God." together with John 1:14 "The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth." and John 1:18 "No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known."[26]The Bible says "God the One and Only" in NIV.
- John 5:21 "For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it."
- John 8:23–24: "But he continued,'You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am [the one I claim to be], you will indeed die in your sins.'"
- John 8:58 "I tell you the truth", Jesus answered, "before Abraham was born, I am!"[27]
- John 10:30: "I and the Father are one."
- John 10:38: "But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father."
- John 12:41: "Isaiah said this because he saw Jesus' glory and spoke about him."—As the context shows, this implied the Tetragrammaton in Isaiah 6:10 refers to Jesus.
- John 20:28: "Thomas said to him, 'My Lord and my God!'" Due to the strict laws of Moses concerning blasphemy, Jesus and all of the apostles in the room were obligated to put Thomas to death for the blasphemy of calling a man God, unless that man truly was God. Jesus was similarly prohibited from receiving the worship of men as God, unless he was God. Thus the response of Jesus and others in the room indicates that all of them believed Jesus to be God, not only Thomas.[citation needed]
- Matthew 28:17: "When they saw him, they worshiped him; but some were doubtful." Under the Laws of Moses, no man could allow others to worship him as God - this being considered blasphemous. Jesus allowed his followers to worship him, indicating that Jesus believed himself to be God.[citation needed]
- Philippians 2:5–8: "Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!"
- Colossians 1:15: "He [Jesus] is the image of the invisible God"
- Colossians 1:16: "For by him [Jesus] all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him."
- Colossians 1:17: "He [Jesus] is before all things, and in him all things hold together."
- Colossians 2:9: "For in Christ all the fullness of the Deity lives in bodily form"
- Titus 2:13: "while we wait for the blessed hope—the glorious appearing of our great God and Saviour, Jesus Christ."
- 1 Timothy 3:16: "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory."
- Hebrews 1:8: "But about the Son he [God] says, "Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom."
- 1 John 5:20: "We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true—even in his Son Jesus Christ. He is the true God and eternal life."
- Revelation 1:17–18: "When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: "Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades." This is seen as significant when viewed with Isaiah 44:6: "This is what the LORD says—Israel's King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God."[citation needed]
The Bible also refers to Jesus as a man, which is in line with the Trinitarian concept that Jesus was fully human as well as fully divine which is expressed through the theological concept of kenosis.
[edit] God alone is the Savior and the Savior is Jesus
The Old Testament identifies the LORD as the only savior, and the New Testament identifies Jesus Christ as God and Savior. These verses are consistent with Trinitarianism, as well as various nontrinitarian beliefs (Binitarianism, Modalism, the Latter-Day Saints' Godhead, Arianism, etc.)
- Isaiah 43:11: "'I, even I, am the LORD, and apart from me there is no savior.'"
- Titus 2:10: "and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive".
- Titus 3:4: "But when the kindness and love of God our Savior appeared", in regard with:
- Luke 2:11: "'Today in the town of David a Savior has been born to you; he is Christ the Lord.'"
- Acts 20:28: "'the church of God, which he hath purchased with his own blood.'"
- Titus 2:13: "while we wait for the blessed hope-the glorious appearing of our great God and Savior, Jesus Christ"
- John 4:42: "They said to the woman, "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man [Jesus] really is the Savior of the world.'"
- Titus 3:6: "whom he poured out on us generously through Jesus Christ our Savior"
[edit] Judaism
- See also: Judaism's view of Jesus, Sons of God, Jewish messianism, and Historicity of Jesus
Jesus and his family, the Twelve Apostles, the Elders, and essentially all of his early followers were Jewish (or Jewish Proselytes)[28] as was their cultural and historical background. And these Early Jewish Christians did found a 'commune of faith' believing that Jesus was the jewish Messiah and that the eschatological End time was near. Judaism generally does not share something fundamental as a basic mandatory creed, as is the status of Jesus the Messiah to Christians. Judaism always had sharply sensed the tensions between the historical Jesus and the 'Jesus Christ of Christian faith' as understood through theological tradition throughout the centuries and the wider implication of its position of rejecting the latter in contrast to the katholic church and the lutheran protestant movement to evangelize the world and condemn the jews. But modern Judaism refuses to regard Jesus as the Messiah [29] because he failed to fulfilled the jewish prophecies.
The appellation as "Christians" was first applied to the followers after Apostle Paul of Tarsus started preaching at Antioch (Acts 11:25-26) step by step creating the basis of a new religion that eventually was named Christianity. Core of this new religion was a mythical foundation transsubstantiating Jesus - Son of God (Messiah) to Jesus - God the Son (God), the second person of the Trinity in Christian theology. In Parallel the new Christian religion made a half-transgression from a jewish cultural and religious background through to a greek-roman cultural and religious background[30]. In the Circumcision controversy in early Christianity the Council of Jerusalem (Acts 15) of about 50 CE was the first meeting in early Christianity called upon to consider whether new Gentile folowers to Early Jewish Christianity had to be circumcised for full conversion. The decision of the Council came to be called the Apostolic Decree (Acts 15:19-21) and was that most Jewish law, including the requirement for circumcision of males, was not obligatory for Gentile converts, possibly in order to make it easier for them to join the movement.[31]
Judaism rejects that there are any foundations of the Christian concept of a godly "Trinity" in the Jewish holy scripture. Judaism even more remains in highly self-deprecating adverse juxtaposition to the basic Christian doctrine of Trinity[32] and the New Testament [33].
[edit] History
[edit] Origin of the formula
The basis for the doctrine of the Trinity is found in New Testament passages that associate the Father, Son, and Holy Spirit.[34] Two such passages[34] are Matthew's Great Commission: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19) and St Paul's: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all" (2 Corinthians 13:14).
In 325, the Council of Nicaea adopted a term for the relationship between the Son and the Father that from then on was seen as the hallmark of orthodoxy; it declared that the Son is "of the same substance" (ὁμοούσιος) as the Father. This was further developed into the formula "three persons, one substance". The answer to the question "What is God?" indicates the one-ness of the divine nature, while the answer to the question "Who is God?" indicates the three-ness of "Father, Son and Holy Spirit".[35]
Saint Athanasius, who was a participant in the Council, stated that the bishops were forced to use this terminology, which is not found in Scripture, because the Biblical phrases that they would have preferred to use were claimed by the Arians to be capable of being interpreted in what the bishops considered to be a heretical sense.[36] They therefore "commandeered the non-scriptural[37] term homoousios ('of one substance') in order to safeguard the essential relation of the Son to the Father that had been denied by Arius."[38]
The Confession of the Council of Nicaea said little about the Holy Spirit.[34] The doctrine of the divinity and personality of the Holy Spirit was developed by Athanasius (c 293 - 373) in the last decades of his life.[39] He both defended and refined the Nicene formula.[34] By the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine had reached substantially its current form.[34]
[edit] Comma Johanneum
One explicit Trinitarian passage, called the Comma Johanneum, which is often quoted from the King James Version of 1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." is believed to be a later addition. It is commonly found in Latin manuscripts, but is absent from the Greek manuscripts, except for a few late examples, where the passage appears to have been back-translated from the Latin. Erasmus, the compiler of the Textus Receptus, on which the King James Version was based, noticed that the passage was not found in any of the Greek manuscripts at his disposal and refused to include it until presented with an example containing it, which he rightly suspected was a gloss after the fact.[40] Although the Latin Church Father, Saint Cyprian, is thought to have referred to the passage,[41] it is now considered not to have been part of the original text, and is omitted from modern translations of the Bible, even from the revision of the Vulgate that is now the official Latin text of the Roman Catholic Church.[42]
[edit] Formulation of the doctrine
The most significant developments in articulating the doctrine of the Trinity took place in the 4th century, with a group of men known as the Theologians.[43] Although the earliest Church Fathers had affirmed the teachings of the Apostles, their focus was on their pastoral duties to the Church under the persecution of the Roman Empire.[43] Thus the early Fathers were largely unable to compose doctrinal treatises and theological expositions. With the relaxing of the persecution of the church during the rise of Constantine, the stage was set for ecumenical dialogue.[43]
Trinitarians believe that the resultant councils and creeds did not discover or create doctrine, but rather, responding to serious heresies such as Arianism, articulated in the creeds the truths that the orthodox church had believed since the time of the apostles.[43]
As the concept of trinity is attributed to the Council of Nicaea, therefore the council itself is sometimes subjected to critical scrutiny. Some prominent Christians such as Unity minister Eric Butterworth stated that the Council of Nicaea was "a bitterly contested struggle, during which Arius got up to speak and Nicholas of Myra punched him in the nose". He describes this as a meeting concerning a "religion about Jesus" rather than the "religion of Jesus" as presented through Jesus's teachings.[44]
The Ante-Nicene Fathers, although very likely foreign to the specifics of Trinitarian theology because they were not defined until the 4th century, nevertheless affirmed Christ's deity and referenced "Father, Son and Holy Spirit". Trinitarians view these as elements of the codified doctrine.[45]
The Trinitarian view has been affirmed as an article of faith by the Nicene (325/381) and Athanasian creeds (circa 500), which attempted to standardize belief in the face of disagreements on the subject. These creeds were formulated and ratified by the Church of the third and fourth centuries in reaction to heterodox theologies concerning the Trinity and/or Christ. The Nicene-Constantinopolitan Creed, revised in 381 by the second of these councils, is professed by the Eastern Orthodox Church and, with one addition (Filioque clause), the Roman Catholic Church, and has been retained in some form in the Anglican Communion and most Protestant denominations.
The Nicene Creed, which is a classic formulation of the doctrine of the Trinity, uses "homoousios" (Greek for "of the same essence") of the relation of the Son's relationship with the Father. This word differs from that used by non-Trinitarians of the time, "homoiousios" (Greek for "of similar essence"), by a single Greek letter, "one iota", a fact proverbially used to speak of deep divisions, especially in theology, expressed by seemingly small verbal differences.
One of the (probably three) Church councils that in 264–266 condemned Paul of Samosata for his Adoptionist theology also condemned the term "homoousios" in the sense he used it. Fourth-century Christians who objected to the Nicene trinity made copious use of this condemnation by a reputable council.[46]
Moreover, the meanings of "ousia" and "hypostasis" overlapped at the time, so that the latter term for some meant essence and for others person. Athanasius of Alexandria (293–373) helped to clarify the terms.[47]
Because Christianity converts cultures from within, the doctrinal formulas as they have developed bear the marks of the ages through which the church has passed. The rhetorical tools of Greek philosophy, especially of Neoplatonism, are evident in the language adopted to explain the church's rejection of Arianism and Adoptionism on one hand (teaching that Christ is inferior to the Father, or even that he was merely human), and Docetism and Sabellianism on the other hand (teaching that Christ was an illusion, or that he was identical to God the Father). Augustine of Hippo has been noted at the forefront of these formulations; and he contributed much to the speculative development of the doctrine of the Trinity as it is known today, in the West; the Cappadocian Fathers (Basil the Great, Gregory of Nyssa, and Gregory Nazianzus) are more prominent in the East. The imprint of Augustinianism is found, for example, in the western Athanasian Creed, which, although it bears the name and reproduces the views of the fourth century opponent of Arianism, was probably written much later.
These controversies were for most purposes settled at the Ecumenical councils, whose creeds affirm the doctrine of the Trinity.
According to the Athanasian Creed, each of these three divine persons is said to be eternal, each almighty, none greater or less than another, each God, and yet together being but one God, So are we forbidden by the Catholic religion to say; There are three Gods or three Lords.—Athanasian Creed, line 20.
Modalists attempted to resolve the mystery of the Trinity by holding that the Father, the Son and the Holy Ghost are modes, aspects or roles, of God. This anti-Trinitarian view contends that the three "persons" are not distinct persons, but titles which describe how humanity has interacted with or experienced God. In the role of the Father, God is the provider and creator of all. In the mode of the Son, man experiences God in the flesh, as a human, fully man and fully God. God manifests himself as the Holy Spirit by his actions on Earth and within the lives of Christians. This view is known as Sabellianism, and was rejected as heresy by the Ecumenical Councils although it is still prevalent today among those denominations known as "Oneness" and "Apostolic" Pentecostal Christians, the largest of which is the United Pentecostal Church International (see below, under "Nontrinitarianism"). Trinitarianism, on the other hand, insists that the Father, Son and Spirit simultaneously exist as three persons in one essence, each fully the same God.
The doctrine developed into its present form precisely through this kind of confrontation with alternatives; and the process of refinement continues in the same way. Even now, ecumenical dialogue between Eastern Orthodox, Oriental Orthodox, Roman Catholic, the Assyrian Church of the East, Anglican and Trinitarian Protestants, seeks an expression of Trinitarian and Christological doctrine which will overcome the extremely subtle differences that have largely contributed to dividing them into separate communities. The doctrine of the Trinity is therefore symbolic, somewhat paradoxically, of both division and unity.
[edit] Trinitarian theology
[edit] Baptism as the beginning lesson
Baptism itself is generally conferred with the Trinitarian formula, "in the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19). Trinitarians identify this name with the Christian faith into which baptism is an initiation, as seen for example in the statement of Basil the Great (330–379): "We are bound to be baptized in the terms we have received, and to profess faith in the terms in which we have been baptized." "This is the Faith of our baptism", the First Council of Constantinople also says (382), "that teaches us to believe in the Name of the Father, of the Son and of the Holy Spirit. According to this Faith there is one Godhead, Power, and Being of the Father, of the Son, and of the Holy Spirit."
Matthew 28:19 may be taken to indicate that baptism was associated with this Trinitarian formula from the earliest decades of the Church's existence.
Some groups, such as Oneness Pentecostals, demur from the Trinitarian view on baptism. For them, the fact that Acts does not mention the formula outweighs all other considerations, and is a liturgical guide for their own practice. For this reason, they often focus on the baptisms in Acts, citing many authoritative theological works. For example, Kittel is cited where he is speaking of the phrase "in the name" (Greek: εἰς τὸ ὄνομα) as used in the baptisms recorded in Acts:
- The distinctive feature of Christian baptism is that it is administered in Christ (εἰς Χριστόν), or in the name of Christ (εἰς τὸ ὄνομα Χριστοῦ). (Gerhard Kittel, Theological Dictionary of the New Testament (Grand Rapids: Eerdmans, 1977), 1:539.)
- The formula (εἰς τὸ ὄνομα) seems rather to have been a tech. term in Hellenistic commerce ("to the account"). In both cases the use of the phrase is understandable, since the account bears the name of the one who owns it, and in baptism the name of Christ is pronounced, invoked and confessed by the one who baptises or the one baptised (Acts 22:16) or both. (Kittel, 1:540.)
Those who place great emphasis on the baptisms in Acts often likewise question the authenticity of Matthew 28:19 in its present form. A. Ploughman, apparently following F. C. Conybeare, has questioned the authenticity of Matthew 28:19, but the majority of scholars of New Testament textual criticism accept the authenticity of the passage, since there are no variant manuscripts regarding the formula, and the extant form of the passage is attested in the Didache[48] and other patristic works of the first and second centuries: Ignatius,[49] Tertullian,[50] Hippolytus,[51] Cyprian,[52] and Gregory Thaumaturgus.[53] The Acts of the Apostles only mentions believers being baptized "in the name of Jesus Christ" (Acts 2:38, 10:48) and "in the name of the Lord Jesus" (Acts 8:16, Acts 19:5). There are no biblical references to baptism in the name of the Father and of the Son and of the Holy Spirit outside of Matthew 28:19, nor references, biblical or patristic, to baptism in the name of (the Lord) Jesus (Christ) outside the Acts of the Apostles.[54]
Commenting on Matthew 28:19, Gerhard Kittel states:
- This threefold relation [of Father, Son and Spirit] soon found fixed expression in the triadic formulae in 2 C. 13:13, and in 1 Corinthians 12:4–6. The form is first found in the baptismal formula in Matthew 28:19; Did., 7. 1 and 3....[I]t is self-evident that Father, Son and Spirit are here linked in an indissoluble threefold relationship.[55]
In the synoptic Gospels the baptism of Jesus himself is often interpreted as a manifestation of all three persons of the Trinity: "And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, This is my beloved Son, with whom I am well pleased" (Matthew 3:16–17).
[edit] One God
God is one, and the Godhead a single being: The Hebrew Scriptures lift this one article of faith above others, and surround it with stern warnings against departure from this central issue of faith, and of faithfulness to the covenant God had made with them. "Hear, O Israel: The LORD our God is one LORD" (Deuteronomy 6:4) (the Shema), "Thou shalt have no other gods before me" (Deuteronomy 5:7) and, "Thus saith the LORD the King of Israel and his redeemer the LORD of hosts: I am the first and I am the last; and beside me there is no God" (Isaiah 44:6). Any formulation of an article of faith which does not insist that God is solitary, that divides worship between God and any other, or that imagines God coming into existence rather than being God eternally, is not capable of directing people toward the knowledge of God, according to the Trinitarian understanding of the Old Testament. The same insistence is found in the New Testament: "Why do you call me good? Jesus answered. No one is good—except God alone" (Mark 10:18), and, as other so-called gods are merely mythological, "there is no God but one" (1 Corinthians 8:4-6).
In the Trinitarian view, the Father and Christ share the one essence, substance or being. The central and crucial affirmation of Christian faith is that there is one savior, God, and one salvation, manifest in Jesus Christ, to which there is access only because of the Holy Spirit. The God of the Old Testament is still the same as the God of the New. In Christianity, it is understood that statements about a solitary God are intended to distinguish the Hebraic understanding from the polytheistic view, which see divine power as shared by several beings, beings which can, and do, disagree and have conflicts with each other.
[edit] God in three persons
According to the Trinity doctrine, God exists as three persons, or in the Greek hypostases, but is one being.[56] God has but a single divine nature. Chalcedonians—Roman Catholics, Orthodox Christians, Anglicans and Protestants—hold that, in addition, the second person of the Trinity—God the Son, Jesus—assumed human nature, so that he has two natures (and hence two wills), and is really and fully both true God and true human. In the Oriental Orthodox theology, the Chalcedonian formulation is rejected in favor of the position that the union of the two natures, though unconfused, births a third nature: redeemed humanity, the new creation.
The members of the Trinity are said to be co-equal and co-eternal, one in essence, nature, power, action, and will. As stated in the Athanasian Creed, the Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated, and all three are eternal with no beginning.[57] The Roman Catholic Church teaches that, in the sense of the Latin verb procedere, but not in that of the Greek verb ἐκπορεύεσθαι, the Spirit "proceeds" from the Father and the Son (see Filioque).
It has been stated that because three persons exist in God as one unity,[58] "The Father and the Son and the Holy Spirit" are not three different names for different parts of God but one name for God,[59] because the Father can not be divided from the Son or the Holy Spirit from the Son. God has always loved, and there has always existed perfectly harmonious communion between the three persons of the Trinity. One consequence of this teaching is that God could not have created man in order to have someone to talk to or to love: God "already" enjoyed personal communion; being perfect, he did not create man because of any lack or inadequacy he had. Another consequence, according to Rev. Fr. Thomas Hopko, an Eastern Orthodox theologian, is that if God were not a Trinity, he could not have loved prior to creating other beings on whom to bestow his love. Thus God says in Genesis 1:26-27, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground. So God created man in his own image, in the image of God he created him; male and female he created them." For Trinitarians, emphasis in Genesis 1:26 is on the plurality in the Deity, and in 1:27 on the unity of the divine Essence. A possible interpretation of Genesis 1:26 is that God's relationships in the Trinity are mirrored in man by the ideal relationship between husband and wife, two persons becoming one flesh, as described in Eve's creation later in the next chapter. Genesis 2:22 Some Trinitarian Christians support their position with the Comma Johanneum described above, even though it is widely regarded as inauthentic.
[edit] Mutually indwelling
A useful explanation of the relationship of the distinct divine persons is called "perichoresis", from Greek going around, envelopment (written with a long O, omega—some mistakenly associate it with the Greek word for dance, which however is spelled with a short O, omicron). This concept refers for its basis to John 14–17, where Jesus is instructing the disciples concerning the meaning of his departure. His going to the Father, he says, is for their sake; so that he might come to them when the "other comforter" is given to them. At that time, he says, his disciples will dwell in him, as he dwells in the Father, and the Father dwells in him, and the Father will dwell in them. This is so, according to the theory of perichoresis, because the persons of the Trinity "reciprocally contain one another, so that one permanently envelopes and is permanently enveloped by, the other whom he yet envelopes". (Hilary of Poitiers, Concerning the Trinity 3:1). [5]
This co-indwelling may also be helpful in illustrating the Trinitarian conception of salvation. The first doctrinal benefit is that it effectively excludes the idea that God has parts. Trinitarians affirm that God is a simple, not an aggregate, being. The second doctrinal benefit is that it harmonizes well with the doctrine that the Christian's union with the Son in his humanity brings him into union with one who contains in himself, in St. Paul's words, "all the fullness of deity" and not a part. (See also: Theosis). Perichoresis provides an intuitive figure of what this might mean. The Son, the eternal Word, is from all eternity the dwelling place of God; he is, himself, the "Father's house", just as the Son dwells in the Father and the Spirit; so that, when the Spirit is "given", then it happens as Jesus said, "I will not leave you as orphans; for I will come to you" (