Trinity - Wikipedia
The Father, Son, and Holy Spirit are distinct Persons. close unity between the three persons, the Holy Spirit is also distinct from the Father and the Son. . non- A (what it is not) at the same time and in the same relationship. The Truth About the Father, the Son, and the Holy Spirit what the Bible writer John was really saying about the relationship between Jesus and Almighty God, . God in Three Persons: A Doctrine We Barely Understand What is the Trinity? Christians in every land unite in proclaiming that our God eternally exists as Father, Son, and Holy Spirit. Let's start with the negative and work toward the positive. A. What .. Facebook · Twitter · Newsletters · Link to Us · RSS.
And as we have seen, many verses substantiate this doctrine. But I wonder if these following ones are really of so little value in regard to the doctrine of the Trinity.
But see for yourself. Even in the very first chapter of the Bible, when we read the Creation story we can make some interesting observations: Our image verse 26 - his own image verse 27 in the next verse. Not the image of angels, the image of God. One God, but somehow plural. And if that alone doesn't convince you, have you ever thought about the next part? The part where this being created in his image is described?
Somehow one person was not enough to represent God's image. God's image was created as a loving community in two persons, and two complementary persons at that - male and female with this strange urge to 'love' and serve each other and be a harmonious unity. And, on top of it all, each human being, in the image of God, is a 'trinity', a multiple unity of body, soul and spirit, while still remaining one person, one being, one entity.
Do we want to 'demand' that God be 'less complex' than a human being who is "only" His image? We read in Genesis 1: And God saw that it was good. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground. There "in the image of God" corresponds to "male and female". Mankind is 'one', but God sees the need to make two different and complementary beings in order to adequately represent his image. Even taken in isolation, this verse is a strong pointer towards the plurality of the nature of the one God, which the rest of the scriptures can then be seen to support.
Even if some Christian scholars disagree, why do I still think that this really is a valuable additional reference, even though the Trinity is amply demonstrated in the other scriptures? Because even the Jewish Rabbis have a very hard time to come to terms with this passage.
Several Rabbis tried to advance various explanations as to 'explain away' this plural but they only have managed to show that it won't go away.
Each subsequent Rabbi refutes the former ones and shows why their reasonings do not survive scrunity. But, maybe, as with so much, the concept of the Trinity might just be the solution to this problem too. Have a look at the Jewish Rabbis' struggles at: Who has understood the mind of the LORD, or instructed him as his counselor?
Whom did the LORD consult to enlighten him, and who taught him the right way?
Who was it that taught him knowledge or showed him the path of understanding? And the answer that is clearly is implied, is "Nobody". So, the "us" can not refer to anyone other than God. And even the Qur'an disagrees with the idea that the Lord took advice from the angels Sura The Lord only announces to the angels that he made man and now they have to prostrate before man. So again, only the Lord God is the Creator, just as the Bible says.
If you want to see a Protestant theologian explain it, and also a Jewish approach to the Trinity, please see some other articles on the Trinity on the world wide web 123 Another article by a Christian, showing similarities and differences in the Christian and Islamic concept of the Oneness of God: At least I hope, you can say, 'given this approach of interpretation of scripture', the Trinity is a doctrine that is reflecting amply documented Biblical data.
The main problem of communication between the pro and the contra side on many a topic is NOT that one side takes the Bible as it is and the other side is twisting it, or not accepting its authority, but it is the question of 'hermeneutics'. What is the correct way of interpreting a given text. And if we have seemingly contradictory statements, which ones do we choose to make our 'main' reference which will then 'qualify' the others as less important and which ones are therefore 'special cases' of limited authority and 'abrogated' within the Bible itself if you want to use 'Islamic' language.
I think that there are many topics [like whether women should be allowed to preach, which is an especially notorious one] which are really problems of hermeneutics and we might never solve this question to the satisfaction of all Christians.
However, the Trinity is [in my and most every Christians opinion] not one of hermeneutics. It is very clear in all the Scriptures. But there are some who I am not really willing to say of that they are not Christians and who hold a basically Arian view.
The Trinity Explained, in Easy Terms
I think it is misrepresenting the clear claims of Scripture, but we have to be patient and give everyone time to 'grow into understanding'. It was not clear even to the first disciples at first, but a process of clarification under the guidance of the Holy Spirit as Jesus promised: But when he, the Spirit of Truth comes, he will guide you into all truth.
I think that the "clarification" of the doctrine of the Trinity is one work of the Holy Spirit, that was mainly done after the Ascension of Jesus to the Father. Nothing new has been "invented" by the Church.
It is all reflection and meditation on the already revealed scripture under the illumination of the Holy Spirit, who was guiding the early Christians and still guides today those who have received the Holy Spirit as the promised gift from the Father, by submitting to the lordship of Jesus Christ.
Just as it was the work of the Spirit to make plain the doctrine of the Trinity to the early Church, so it has to be the work of the Spirit in me and you today to lead us into this same understanding of the deep truths of God's revelation given to us in His word the Bible.
Jesus once said to some theologians who were only living in the past and who had no relationship to the living God, that "God is a God of the living, not of the dead". And though the context is different, it also means, God is alive today and is leading today those who follow Him. He is constantly revealing his eternal truths to us in a deeper and deeper way as we follow his leading as we search for truth in his word.
As Jesus said, "Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old. Warm regards, Jochen P. Some years ago, I read an article on the Trinity, which made a lot of sense, but since I do not have access to it currently I don't want to go into it here.
The author was explaining the Trinity as an 'experiential' doctrine. As God the Son who has this same love to us and to His Father that He obeys and becomes a human being, laying aside all His heavenly glory, comes near to reveal God to us as never before and even sacrifices himself as to free us from the bondage of sin and the resulting death.
Spirit The " Shield of the Trinity " or Scutum Fidei diagram of traditional medieval Western Christian symbolism In Trinitarian doctrine, God exists as three persons or hypostases, but is one being, having a single divine nature. As stated in the Athanasian Creedthe Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated, and all three are eternal without beginning.
Each person is understood as having the identical essence or nature, not merely similar natures. A possible interpretation of Genesis 1: Perichoresis A depiction of the Council of Nicaea in ADat which the Deity of Christ was declared orthodox and Arianism condemned Perichoresis from Greek"going around", "envelopment" is a term used by some scholars to describe the relationship among the members of the Trinity.
The Latin equivalent for this term is circumincessio. This concept refers for its basis to John 14—17where 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. Then, 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.
God in Three Persons: A Doctrine We Barely Understand
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 PoitiersConcerning the Trinity 3: It also 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 the Apostle Paul 's words, "all the fullness of deity" and not a part.
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 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.
Therefore, Orthodox theologians also see the marriage relationship between a man and a woman to be an example of this sacred union. What therefore God hath joined together, let no man put asunder.
Bible Verses About The Trinity
Filioque Trinitarianism affirms that the Son is "begotten" or "generated" of the Father and that the Spirit "proceeds" from the Father, but the Father is "neither begotten nor proceeds". The argument over whether the Spirit proceeds from the Father alone, or from the Father and the Son, was one of the catalysts of the Great Schismin this case concerning the Western addition of the Filioque clause to the Nicene Creed.
The Eastern Orthodox Churches object to the Filioque clause on ecclesiological and theological grounds, holding that "from the Father" means "from the Father alone". This language is often considered difficult because, if used regarding humans or other created things, it would imply time and change; when used here, no beginning, change in being, or process within time is intended and is excluded. The Son is generated "born" or "begotten"and the Spirit proceeds, eternally.
Augustine of Hippo explains, "Thy years are one day, and Thy day is not daily, but today; because Thy today yields not to tomorrow, for neither does it follow yesterday.
Its controversial use is addressed in several confessions: