And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven [God the Father] said, “This is my beloved Son, with whom I am well pleased.”
Deep longings pervade the human heart. We yearn for selfless, trustworthy, unending love from someone we can trust to be faithful and helpful. We crave unity within the great diversity of humanity, seeking peace and oneness that benefits each of us.
Our passion for communication—from face-to-face conversations to modern technology—reflects an insatiable desire to know others and be known by them. We long for community, earnest relationships with others, to be part of something larger than ourselves. And we yearn for humility, where people pour themselves out for the benefit of others.
Why do we have these persistent longings that sometimes compel us to action and often leave us frustrated or disappointed? From where do they emanate, and how can they be satisfied? Our yearnings for love, unity, communication, community, humility, peace, and selflessness are, by design, longings for the Trinitarian God of the Bible and a world that reflects the Trinity.
Tragically, human desires corrupted by sin turn inward; what should bring satisfaction in God becomes selfish lusts—bottomless pits of desire, never satisfied, leading only to despair. Because we are made in the image of the triune God, our longing never ceases, yet our sin distorts that reflection.
The Trinity, as the first community and the ideal for all communities, remains unstained by the selfishness of sin. In the diversity of God the Father, Son, and Spirit lies perfect unity as one God, communicating truthfully, loving unreservedly, living connectedly, serving humbly, interacting peaceably, and selflessly serving. In essence, the Trinity embodies the ideal community in every way—God is a Friend and his Friends.
What is the Trinity?
The concept of the Holy Trinity encapsulates the Christian understanding of God as Father, the Son (Jesus Christ), and Holy Spirit—three distinct persons yet one God. Though the term “Trinity” doesn’t appear in the Bible, the idea is deeply rooted in Scripture and has been articulated and affirmed throughout Christian history.
The Trinity affirms that God exists as a unified entity in three distinct persons—Father, Son, and Spirit—who are each fully and equally God in eternal relationship with one another. It’s crucial to understand that when we speak of each member as a “person,” we’re not suggesting that they are human beings but rather that they possess attributes of personhood such as intellect, will, emotion, and relational capacity.
Furthermore, each person of the Holy Trinity shares the same divine essence, possessing all the divine attributes like eternity, omniscience, omnipotence, and omnipresence.
This Christian doctrine harmonizes three essential biblical truths: the existence of one true God, the uniqueness and incomparability of God, and the rejection of any other gods.
How does the Bible describe the Holy Trinity?
The essence of the Trinitarian God of the Bible is encapsulated in the profound statement, “God is love,” as articulated in 1 John 4:8. This declaration reverberates throughout Scripture, underscoring the centrality of love in defining the character and nature of God.
Love is a recurring theme in the Bible, mentioned approximately eight hundred times. When Scripture affirms that “God is love,” it not only defines love but also reveals that the Trinitarian God embodies, exemplifies, and emanates genuine love in its purest form.
This declaration signifies that the very essence of God is relational and characterized by love—a love that is boundless, sacrificial, and unconditional.
To affirm that God is love is to affirm the Trinitarian nature of God. Within the divine community of the Trinity, there exists a perpetual exchange of love, communication, and unity. The Father, Son, and Holy Spirit share an eternal bond of love, each person expressing love towards the others in perfect harmony and unity.
Throughout His earthly ministry, our Lord Jesus Christ spoke profoundly about the intimate love relationship between Himself and God the Father. He emphasized the Father’s love for Him and His obedience to the Father’s will, illustrating the depth of their divine relationship and the unity of purpose within the Trinity.
Where does the Holy trinity appear in the old testament?
The concept of the Holy Trinity is subtly hinted at in the Old Testament, particularly in the account of creation found in the book of Genesis. The opening verses of Genesis depict God’s involvement in the act of creation, revealing both the presence of God the Father and the Spirit of God.
The passage describes how God created the heavens and the earth, with the Spirit of God hovering over the face of the waters. This portrayal suggests the active participation of both God the Father and the Spirit in the creative process.
Interestingly, ancient Jewish rabbis, in their interpretive translation of the Hebrew Bible into Aramaic, identified a correlation between the Hebrew words for “beginning” and “firstborn.” They noted that these terms are used interchangeably in certain contexts. As a result, their translation of the opening words of Genesis includes both terms, suggesting a deeper significance:
“In the beginning, by the firstborn, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”
This translation, dating back approximately two hundred years before the birth of Jesus Christ, underscores the presence of three divine persons—the Firstborn (Jesus Christ), God the Father, and the Holy Spirit—at work in the act of creation. While the concept of the Holy Trinity is not explicitly articulated in the Old Testament, passages like these provide glimpses of the triune nature of God hinted at throughout Scripture.
In both Paul’s writings and throughout John’s gospel, they echo this pre-Christian understanding of the Trinity. Paul describes Jesus as “the firstborn of all creation” and emphasizes that all things were created through him and for him. Similarly, John speaks of Jesus Christ as the Word through whom all things were made.
These biblical passages reflect a deep understanding of the triune nature of God, existing long before the birth of Jesus Christ. Even in the Old Testament, we find hints of this understanding. For example, in Genesis, God refers to himself using plural pronouns, saying, “Let us make man in our image, after our likeness.” While this may seem puzzling at first, it aligns perfectly with the Trinitarian understanding of God.
Moreover, throughout the Old Testament, we encounter passages that allude to the presence of the three persons of the Trinity. For instance, Isaiah prophesies about the anointing of the Messiah by the Spirit of the Lord, indicating the presence of the Spirit, the Messiah (Jesus Christ), and God the Father.
Jesus Christ himself affirmed this understanding when he began his public ministry by reading from Isaiah and identifying himself as the one anointed by the Spirit to bring good news to the poor. This declaration further confirms the Trinitarian nature of God and its presence in both Old and New Testament scriptures.
Does the Holy Trinity Appear in the New Testament?
The New Testament builds upon and deepens our understanding of the Trinity, revealing God as three fully divine persons—Father, Son, and Holy Spirit. While theologians categorize this revelation into two aspects—the immanent or ontological Trinity and the economic Trinity—the focus of Scripture is on the concrete historical acts where the Trinity works together.
Throughout the Gospels, we witness the Trinity’s involvement in significant events. For instance, at Mary’s conception of Jesus, the Holy Spirit’s role is highlighted, with the power of the Most High (the Father) overshadowing her, resulting in the birth of the Son of God (Jesus).
One of the clearest depictions of the Trinity occurs at Jesus’ baptism, where all three persons are present and active. The Father speaks from heaven, the Holy Spirit descends upon Jesus like a dove, and Jesus, the Son, is anointed and empowered for his ministry.
Even Jesus’ Great Commission emphasizes the Trinitarian nature of God, instructing his disciples to baptize believers in the name of the Father, Son, and Holy Spirit. This formula underscores the unity of the three persons in the act of baptism.
Similarly, in the book of Acts, we see Jesus speaking about the roles of the Father and the Holy Spirit in empowering his disciples for their mission. This passage further highlights the Trinitarian involvement in the outworking of God’s plan throughout history.
These biblical examples reveal the interconnectedness and cooperation of the Father, Son, and Holy Spirit in fulfilling the divine purposes, providing us with a glimpse into the Triune nature of God as revealed in the New Testament.
What is the history of the doctrine of the Trinity?
The history of the Christian doctrine of the Trinity is deeply rooted in the early church and has evolved over centuries of theological reflection and debate.
Initially, the earliest Christians, who were predominantly Jewish believers, maintained their belief in the oneness of God, rooted in the Jewish monotheistic tradition. However, they also confessed their belief in the Father, Son, and Holy Spirit. While the Apostles’ Creed, dating back to the second century, does not originate from the twelve disciples, it serves as an ancient confession of faith that articulates belief in the triune God.
Tertullian, a prominent Christian theologian who lived in the late second and early third centuries, played a significant role in formulating the language used to express the Christian doctrine of the Holy Trinity. He introduced Latin terms such as “Trinitas” (Trinity), “persona” (person), and “substantia” or “essentia” (substance or essence) to elucidate the biblical teaching that the Father, Son and Holy Spirit are one in divine essence while also distinct in their relational roles within the inner life of God.
Tertullian’s contributions laid the groundwork for subsequent Christian theology developments and discussions surrounding the Trinity. As the early church grappled with questions and controversies regarding the nature of God and the relationship between the Father, Son, and Holy Spirit, various councils and theological writings emerged to clarify and articulate orthodox beliefs about the Trinity.
Over time, the doctrine of the Trinity became more refined and nuanced, culminating in the formulation of doctrinal statements such as the Nicene Creed (325 AD) and the Athanasian Creed (5th century AD), which affirmed the orthodox Christian understanding of the Trinity.
Throughout history, the doctrine of the Trinity has remained a central and foundational tenet of the Christian faith, uniting Catholics, Orthodox, and Protestant Christians in their confession of the triune God revealed in Scripture.
The role of the ecumenical councils
The ecumenical councils also played a pivotal role in the historical development of the doctrine of the Trinity. These councils, convened by church leaders from various regions, aimed to address Christian theology controversies and establish orthodox beliefs within the Christian religion.
The Council of Nicaea convened in AD 325 and gathered around three hundred bishops to address the Arian controversy. Arianism propagated the false teaching that Jesus Christ, the Son, was a created being and not fully divine. The council affirmed the Son’s full divinity, declaring that He is “of the same substance” (homoousios) as the Father, thus refuting Arianism and affirming Christ’s eternal and uncreated nature.
Building upon the decisions of Nicaea, the Council of Constantinople in AD 381 further elucidated the doctrine of the Trinity, particularly concerning the personhood and deity of the Holy Spirit. The Nicene Creed was expanded to affirm the Trinitarian nature of God, and Arianism was officially condemned.
The Council of Chalcedon, held in AD 451, focused on the relationship between the divine and human natures of Jesus Christ in what is known as the hypostatic union. It affirmed that Jesus Christ is fully God and fully man, without confusion or division of His natures, in one person. The Chalcedonian formula became the orthodox statement on the person of Christ, solidifying the church’s understanding of His dual nature.
Through these ecumenical councils, the church clarified and affirmed essential truths about the Trinity, safeguarding orthodox Christian doctrine against heretical teachings and providing a foundation for future theological reflection and development. The contributions of the ecumenical councils to the doctrine of the Trinity can be summarized under four key headings:
- One Being, Three Persons: The councils affirmed that God is one being and one essence, existing eternally in three distinct persons: Father, Son, and Holy Spirit. Each person is fully God, and the entirety of God is present in each person. This threeness is not merely functional or revealed but is inherent to the eternal nature of God.
- Consubstantiality: The councils affirmed that the Father, Son, and Holy Spirit share one identical divine substance completely. All essential characteristics of divinity belong equally to each person. They are co-eternal, co-equal, and together constitute the one God.
- Perichoresis: This concept, also known as circumincession or interpenetration, highlights the loving interrelation and mutual dependence among the three persons of the Trinity. While some mistakenly liken this to a dance, it refers to the mutual indwelling of the three persons, as expressed in Jesus’ prayer in John’s gospel, chapter 17 verse 21. This indwelling is foundational to their eternal existence as the Trinity.
- The Order of the Persons: The councils recognized a clear order in the relationships among the three divine persons: from the Father through the Son, by the Holy Spirit. Theologians sought to understand the eternal relationships within the Trinity, using philosophical methods and biblical revelation. They concluded that the Son is eternally begotten of the Father, and the Spirit eternally proceeds from the Father. This formulation affirmed at the Councils of Nicaea, Constantinople, and Chalcedon, established the orthodox understanding of the Trinity.
In the Western church, theologians extended the phrase “proceeds from the Father” to include “and the Son,” reflecting the Spirit’s procession from both the Father and the Son.
What are the doctrinal errors regarding the Trinity?
Throughout the history of the church, several doctrinal errors have emerged that challenge the fundamental assertions of the doctrine of the Trinity:
1. Modalism: Modalism, also known as Oneness theology, denies the distinctiveness of the three persons of the Trinity, asserting instead that they are merely different modes or roles in which God manifests himself. This view fails to recognize the coexistence of the Father, Son, and Holy Spirit as distinct persons within the Godhead.
Modalism teaches that God reveals himself successively as Father, Son, and Holy Spirit rather than simultaneously existing as three distinct persons within the Godhead. This denial of the distinctiveness of the Father, Son, and Holy Spirit regards them instead as mere modes or manifestations of the one divine person of God. As a result, this view fails to acknowledge the coexistence and simultaneous interaction of the three persons of the Trinity.
2. Arianism: Arianism denies the full divinity of Jesus Christ, asserting that he is a created being rather than co-eternal and consubstantial with the Father. This heresy, associated with figures like Arius in the early church, undermines the unity and equality of the three persons of the Trinity.
According to Arianism, Jesus is the highest created being of God but not fully God himself. This view was condemned at the Council of Nicaea in AD 325 but persists in groups like Jehovah’s Witnesses, which deny the doctrine of the Trinity and teach that Jesus is a created being.
3. Tritheism: Tritheism, on the other hand, asserts the existence of three distinct gods rather than one God in three persons. This view, exemplified in certain interpretations of Mormonism and Hinduism, violates the essential monotheistic nature of the God revealed in Scripture.
Tritheism teaches that the Trinity consists of three independent and autonomous beings, each fully divine. It emphasizes the plurality within the Godhead to the extent that it suggests three separate gods rather than one God in three persons. Tritheism is incompatible with the biblical teaching of the unity of God and the three-fold distinction of Father, Son, and Holy Spirit within the one divine essence.
These heresies often arise from an imbalance in emphasis on either the threeness or the oneness of God, leading to distortions of the biblical teaching of the Trinity.
What are the practical implications of the Trinity?
Indeed, while that which is hypothetical, theoretical, and philosophical may be interesting to some, only that which is practical is of service to all people; hence, here are the practical implications of the Trinity:
- A Trinitarian view humbles us: The doctrine of the Trinity is so complex and mysterious that it has to humble us. Why? Although God can be known, he cannot be known fully. The concept or idea forces us into humility, realizing that our understanding of God is limited. Simultaneously, we establish a precedent in our thinking to allow room for mystery, as we know we cannot understand and explain all things about God.
- A Trinitarian view shows us love: When 1 John 4:7 says, “Love is from God,” it reveals that love originates from the Trinitarian community of God. A Trinitarian viewpoint causes us to love not just the usual suspects (God, family, friends) but also those weird neighbors, random strangers, and even our sworn enemies. Why? Well, at one point, we were all enemies of God, estranged by sin, and Jesus came to us as a stranger who moved closer to us and became a neighbor, loved us as a friend, and died for our sins to make us family, and He did this through His love for us.
- A Trinitarian view makes us relational: John 1:1 says, “In the beginning was the Word [Jesus], and the Word was with God [Father], and the Word was God.” In the original Greek, John says that God the Father and God the Son were proverbially face-to-face in the past. Face-to-face is the language of friendship. It compels us to live face-to-face with others in companionship and community. Hence, we practice hospitality to strangers and participate in our local church’s life; all of this is to practice for the day when, as Paul says, we, too, will see God “face to face.” The God of the Bible is eternally relational. While some religions teach that God made people to cure His loneliness, the fact is that God lived and lives in a Trinitarian community; hence, He was never without community. Instead, he is a relational God who welcomes us into a relationship with Himself.
- A Trinitarian view is unified and diverse. Greek Christian theologians are fond of describing the Trinity with the term perichoresis; the three persons of the Trinity are mutually indwelling or permeating one another. We are connected as part of the body of Christ, yet we retain our own identity. We are always persons in a community.
- A Trinitarian view is a cause for submission. While Jesus drops sweats of blood, we hear Him teaching us to pray, “Your will be done,” and we see Himself praying, “Not my will, but yours, be done.” In this example, we learn to submit ourselves to the will of the Father by the Spirit, like the Son.
- A Trinitarian view causes us to be joyful. Tim Keller explains: To glorify something or someone is to praise, enjoy, and delight in them. When something is useful, you are attracted to it because of what it can bring you or do for you. But if it is beautiful, you enjoy it simply for what it is. Just being in its presence is a reward. Hence, we are willing to serve or defer to them. Why? Because our ultimate joy is to see them in joy. What Keller is saying is that the Trinity is a place of great joy. It is the greatest joy that has ever been or will be because each member will delight in the others and pour themselves out continuously for the good of the others.
Conclusion
The Trinity is not a doctrine for us to philosophize over but rather a humble, loving, relational, diverse, submissive, and joyful view that allows us to enter a relationship with the Father because of the Son and commune through the Spirit.
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