2. Pragmatically, a proper understanding of the Trinity is essential to refuting the cultists. These cults include (but are not limited to): 2.1. Oneness Pentecostals (the ‘Jesus only’ sect) teach that the Father, the Son, and the Holy Spirit are not distinct Persons who share the same nature and being, but rather are the same person. In their view (historically called the heresy of modalism), each title (Father, Son, Spirit) represents a different mode by which God (a single person) manifests himself. 2.2. Jehovah’s Witnesses and the Way International teach that Jesus was the first created being and is therefore not Jehovah God. 2.3. Mormons teach that God the Father had a human body and procreated.

3. The term Trinity can be defined in the following way: In the nature of the one God there are three centers of consciousness, which we call persons, and these three are equal. Within the one being that is God there exists eternally three co-equals and co-eternal Persons namely the Father, the Son, and the Holy Spirit. Some theologians today prefer the term Triunity.

4. Though the term ‘Trinity’ is not found in the Bible, the doctrine is nevertheless taught there. ‘Trinity’ is merely the term employed by theologians and church historians in order to describe the phenomena of God they find in the Bible.

4.1. The doctrine of the Trinity is arrived at in much the same way as a scientific theory. A scientific theory, for the most part, is a reasoned explanation of observed (or unobserved, in some cases) phenomena in the natural world.

1.2. The liturgical and catechetical practices of the early church suggest an implicit formulation of this doctrine. ‘The ideas implicit in these early catechetical and liturgical formulae, as in the New Testament writers' use of the same dyadic and triadic patterns, represent a pre-reflective, pre-theological phase of Christian belief. It was out of the raw material thus provided by the preaching, worshiping Church that theologians had to construct their more sophisticated accounts of the Christian doctrine of the Godhead’ (Kelly 1978: 90).

Church fathers, councils, denominations, etc. have been so overwhelmed with the evidence for the Trinity in the scripture that there has been a universal creedal acknowledgement in church history. The argument behind the doctrine can be put this way: Premise 1: The Bible teaches that there is only one God. Premise 2: The Bible teaches that there are three distinct Persons called God, known as the Father, Son, and Holy Spirit. Conclusion: So, the three Persons – Father, Son, and Holy Spirit – are therefore God.[1] In our treatment of each division of systematic theology, we will look at how each premise is (and has historically been) supported from the Scriptures. Below we give a cursory survey of passages that are expanded upon in the systematic treatment. [1] Law of non-contradiction – A cannot be non-A at the same time and in the same sense.

Premise 1: There is only one God (and that God’s being is one unique, undivided, and individual) Those who claim to be Christians almost universally accept this premise. For this reason, it should suffice to simple cite 1 Timothy 2:5 ‘For there is only one God, and there is only one mediator between God and mankind, himself a man, Christ Jesus…’

4.2.1. The Father is called God. That there is a Person named the Father, who is called God, is acknowledged by a host of biblical passages, such as 1 Cor 1:3 ‘May God our Father and the Lord Jesus Christ send you grace and peace’, Rom 1:7 and 1 Pet 1:17. Because virtually no pseudo-Christian cultist disputes this point, we allow it to suffice for the purpose of this argument.

4.2.2. The Son is called God That there is a Person called the Son, Jesus Christ of Nazareth, who is called God, is also acknowledged by a host of passages. In John 8:56-59 Jesus identified himself with Jehovah of the OT (‘I am’ cf. Ex. 3:14). Christ’s participation in the creation of the cosmos requires that he is God (John 1:3; Col 1:16; Isa 44:24). Jesus is equated with God in John’s Revelation as the ‘Alpha and Omega’ (Rev 1:18; 22:13). Other passages explicitly or implicitly affirm his deity (Mk. 2:5-7; John 1:14; 20:28-29; Col 2:9).

4.2.3. The Spirit is called God That there is a Person called the Holy Spirit of God is taught explicitly in passages like Acts 5 where Peter equates lying to the Spirit of God with lying to God himself. Further, the Spirit exhibits the characteristics of both personhood (e.g. consoling [Acts 9:31], helping [Rom 8:26], grief [Eph 4:30], etc.) and deity (e.g. eternality [Heb 9:14], omniscience [1 Cor 2:10-11], sovereignty [1 Cor 12:6, 11], etc.). Conclusion: So, the three Persons – Father, Son, and Holy Spirit – are therefore God.

5. The study of the Trinity taxes the spiritual mind of the believer as does the study of the attributes. 6. The Trinity is only known by biblical revelation. Natural revelation does not teach the Trinity. Furthermore, the Trinity cannot be proven or discovered by natural reason. 7. In the progress of revelation there is more teaching about the Trinity in the New Testament than the Old Testament. This fact does not make it less true. One clear text is sufficient to base any doctrine and for the Trinity there are many texts.

1. Tritheism – This view holds that there are three distinct Gods and denies the unity of the essence of God. It is therefore polytheistic.

2. Sabellianism (Modalism) – This view holds that the Father, Son, and Holy Spirit are three modes of the manifestation of God (which are successively assumed). This view teaches, for example, that the Father is seen in the Old Testament, the Son in the New Testament, and the Holy Spirit in the Church Age (or Age of Grace). In other words, God is sometimes the Father, sometimes the Son, or sometimes the Holy Spirit. The “I-You” relationship between the Father and the Son does not exist.

Weak view of the Trinity – This view tries to make Jesus Christ less than God and/or it tries to reduce the Holy Spirit to a “force” or “influence.” Such concepts are sinfully wrong.

4. The divine essence is not divided among the three Persons, but is wholly with all. Its perfection in Each One of the Persons so that they have a numerical unity of essence. The divine nature is Indivisible and therefore it is identical in the Persons of the Godhead. The Father, Son, and Spirit are not “one-third.” of God each.

1. Definition – In the Trinity there is one God eternally subsisting in a coequal plurality of Persons: Three in number, no more, no less, and are commonly referred to as the Father, Son, and Holy Spirit.

1.1. The word “Trinity” does not occur In the Bible. It comes from the Greek word trias and the Latin word trinitas. 1.2. Trinity can be translated “Triunity.” 1.2.1. Triunity is not, properly speaking, an attribute of God. To say that God is omniscient or loving is not the same as saying that He is triune. 1.2.2. Nevertheless, we can hardly expect to know God as we should if the doctrine of the Trinity is slighted.

1.3. Other terms that need definition in reference to Triunity: 1.3.1. Substance – the essence, nature, or being of God. 1.3.2. Subsistence – the mode or manner of existence: the mode that is particular to each of the divine Persons and which in each constitutes the one essence a distinct Person. 1.3.3. Person – a subsistence in the divine essence related to the other two but distinguished from them by certain incommunicable properties.

1.4. Possibly the most famous definition of the doctrine of the Trinity is by St. Augustine: ‘There are the Father, the Son, and the Holy Spirit, and each is God and at the same time all are one God; each of them is a full substance, and at the same time all are one substance. The Father is neither the Son nor the Holy Spirit; the Son is neither the Father nor the Holy Spirit; the Holy Spirit is neither the Father nor the Son. But the Father is the Father uniquely; the Son is the Son uniquely; and the Holy Spirit is the Holy Spirit uniquely. All three have the same eternity, the same immutability, the same majesty and the same power’ (Augustine 1958: 10).

1.4.1. Monotheism: There is but one God and God is one. 1.4.1.1. Hear, O Israel: The Lord our God, the Lord is One (Deut 6:4) 1.4.1.2. We know that an idol is nothing at all in the world and that there is no God but one (1 Cor 8:4b) 1.4.1.3. A conglomeration of passages affirm this truth (e.g., Exo 3:13-15; 15:11; 20:2-3; Jas 2:19; Rom 3:30).

1.4.2. Three are God: The Father, Son, Holy Spirit. (see the reasoning above).

1.4.3. Triunity: The Three are united. 1.4.3.1. Matthew 28:19: The manner of expression of unity: “baptizing them in the name (singular) of the Father, Son, and Holy Spirit.” 1.4.3.1.1. Jesus does not say in the names but in the name. 1.4.3.1.2. Neither does he say “in the name of the Father, Son, and Holy Spirit” as if there were one being passing himself off under a threefold name. -The definite article is repeated before each name (the Father, the Son, the Holy Spirit) - While Jesus distinguishes the Three, with equal care he unites them under one name

1.4.3.3. On numerous occasions, the Father, the Son and Holy Spirit are mentioned together in unitive action and/or purpose relating to the life and ministry of Christ These are prominent in John’s Gospel especially: The Son is sent by the Father (14:24) and comes forth from him (16:28). The Spirit is given by the Father (14:16) sent from the Father (14:26) and proceeds from the Father (15:26). Yet the Son is closely involved in the coming of the Spirit: he prays for his coming (14:16); the Father sends the Spirit in the Son’s name (14:26); the Son will send the Spirit from the Father (15:26); the Son must go away so that he can send the Spirit (16:7). The Spirit’s ministry is understood as a continuation and elaboration of that of the Son. He will bring to remembrance what the Son has said (14:26); he will declare what he hears from the Son, thus glorifying the Son (16:13-14; Erickson 1983: 331-32).

1.5. None of the above lines of evidence can be dismissed or subordinated to either of the other two in a balanced view of Scripture. The task of the early church, and our task, is to construct an explanation which best accounts for all three truths.

1.6. Three solutions have been proposed to the problems of 1.4: 1.6.1. One could stress the unity of the one God to the exclusion of the full and co-equal deity of the Father, Son and Holy Spirit (i.e., give prominence to the first line of biblical evidence). 1.6.1.1. The result is Monarchianism: 1.6.1.1.1. Dynamic monarchianism (or adoptionism): Historically, monarchians have opted for one of two explanations concerning the Son and the Holy Spirit. Dynamic monarchianiasm conceives of Jesus prior to His baptism as wholly human. As a reward for His exceptional moral virtue, Jesus was “adopted” as God’s Son and empowered by the spirit (note well: “spirit,” not “Spirit”), through which (not “whom”) He subsequently performed His many miracles. Thus, Jesus was “divine” by virtue of a received power, not because of any supposed equality of nature with the father.

1.6.1.1.2. Modalistic monarchianism: Whereas dynamic monarchianism did not flourish in the early centuries of Christian history, its sister view did. This view was driven by a twin conviction: the oneness of God, and the full deity of Christ. The only viable way to maintain both, so they thought, was to identify the Son with the Father (and the Spirit likewise). Thus, they posited one God who could be designated as the Father, Son, or Holy Spirit, depending upon the emphasis desired or the activity in view (be it creative, redemptive, or revelatory, respectively). These names did not stand for real and objective personal distinctions in the Godhead, but simply were different expressions for the same God. Consequently, Jesus was conceived to be but one of three successive forms or “modes” whereby the one God manifested Himself Father, Son and Holy Spirit are verbal descriptions only of three different phases under which the one Divine Being reveals itself. Illustration: I have been called, under differing circumstances, by all three of my names. Schoolteachers insisted upon calling me by my first name, Joseph. Whereas my friends called me Brian (as was the custom in those days) or simply called me Tucker. Thus, the one young boy, depending upon the circumstances and relationships, was referred to (now) as Joseph when a student, and (again) Brian or Tucker when a friend. But I was still only one person. Such, by way of analogy, was the answer of modalistic monarchains to the evidence of the Scripture concerning the person the one God who is Father, Son, and Holy Spirit. The Father was God as Creator, the Son was God as Redeemer, and the Holy Spirit was God as Revealer and Sanctifier. Clearly, however, this scheme does not do full justice to the biblical witness concerning the personal distinctions in the Godhead and the multifaceted interrelationship among Father, Son, and Holy Spirit (see especially the emphasis in the Gospel of John noted earlier).

1.6.2. Tritheism: The second alernative to our problem has never had many advocates. Whereas the first option emphasized the oneness of God to the exclusion of an objective and distinctive reality to Father, Son, and Spirit such that any sense of unity was obscured (at most, a unity of purpose or will was retained). The result is “tritheism,” the existence of three independent gods. This form of polytheism is simply not a viable option for anyone who takes the Bible seriously.

1.6.3. Ontological Trinity: The third and, I believe, only legitimate alternative is to accept without diminution both the oneness of God and the deity of The Father, The Son, and The Holy Spirit. Full recognition is given to those texts which emphasize in some sense the unified relation in being and activity among those who are yet in another sense distinct. Again, historically the church has used this formula: ~God is one in essence (ousia) ~God is three in person (prosopon) Historic Trinitarianism does not assert that God is the one and three in the same sense, but rather: that in respect to which God is one is “essence,” and that in respect to which God is three is “person.” In affirming triunity in God, we are saying that God is one in a sense different from the sense in which He is there. Stephen Davis illustrates it as follows: ‘Joseph, Mary and Jesus are separate things and Joseph, Mary and Jesus are one thing. This sentence seems inconsistent until we realize that the sort of thing referred to in the second is a family’ (1983: 135).

We may thus speak about Father, Son, and Holy Spirit both in terms of what is common to all (essence) and what is proper to each (person). When we refer to what is proper to each (person), we may rightly say that the Father does not = the Son or the Holy Spirit, the Son does not = the Father or the Holy Spirit, and the Holy Spirit does not = the Father or the Son. When we refer to what is common to all (essence), we may rightly say that the Father = God; the Son = God; and the Holy Sprit =God. Therefore, the Father, Son, and Holy Spirit together = God.

To put it yet another way: That which constitutes the Father as Father and not Son or Spirit is proper to Him alone, namely, paternity and all that it implies. That which constitutes the Son as Son and not Father or Spirit is proper to Him alone, namely, sonship and all that it implies. Likewise, that which constitutes the Spirit as Spirit and not Father or Son is proper to Him alone, namely, spiration (or procession). But that in respect to which the Father is God is likewise true of the Son and Spirit; and That in respect to which the Son is God is likewise true of the Father and Spirit; and, again, That in respect to which the Spirit is God is likewise true of te Father and Son.

In addition, it is important to remember that the trinitarian relationships which we refer to as paternity, sonship, and procession are meaningful only in respect to the personal distinctions in the Godhead, and not the divine essence itself.

That way to say: 1.6.3.1. The Father generates the Son as Son, but not the Son as God. 1.6.3.1.1. ~The Son derives “sonship” from the father, but not deity. 1.6.3.1.2. ~The Son is autotheos (God in Himself) with respect to deity. 1.6.3.2. The Father and Son are They from whom the Spirit proceeds as Spirit, but not the Spirit as God. 1.6.3.2.1. The Spirit derives “spirituality” (for lack of a better term) from the Father and Son, but not deity. 1.6.3.2.2. In respect to deity, the Spirit is God in Himself (autotheas). On the basis of these distinctions and clarifications, an earlier form of the Nicene Creed was correct in saying that the Son (and, by application, the Spirit also) is “God of God.” The Son is “God of God” with respect to the personal relationship between Father and Son. The Father as Father is the principium (He by whom the Son is begotten) of the Son as Son, but not the source or principium of the Son as God. The Son is God of Himself and not of another. Likewise, the Holy Spirit is “God of God” with respect to the personal relationship between Spirit and Father and between Spirit and Son. The Father as Father is the principium (source, of He from whom the Spirit proceeds) of the Holy Spirit as Holy Spirit, but not the source or principium of the Holy Spirit as God. Again, the Son as Son is the principium (source, or He from whom the Spirit proceeds) of the Holy Spirit as Holy Spirit, but not the source or principium of the Holy Spirit as God. The Holy Spirit is God of Himself and not of another.

To put these concepts yet another way: The Father begets the Son and is He from whom the Holy Spirits proceeds, but the Father is neither begotten nor does he proceed. The Son is begotten of the Father and is He from whom the Holy Spirit proceeds, but He neither begets nor proceeds. The Holy Spirit proceeds from both Father and the Son, but He neither begets nor is He from whom another proceeds

Are there not illustrations or analogies in man nature whereby to make this doctrine more intelligible? Many have tried. For example, Bavinck points to: ‘the three dimensions of space; the three measurements of time; the three kingdoms of nature: matter, spirit, and the union of the two in man; the solid, fluid, and gaseous state; the power of attraction, repulsion, and equilibrium; the three functions of the human soul: reasoning, feeling, and desiring; the three capacities of the soul: reasoning, feeling, and desiring; the three,capacities of the soul: mind, will, and moral nature; the three factors that constitute a family: husband, wife and child; the three classes in society: teachers, soldiery, and peasantry… the three tones in music: key-tone, tierce-tone, and quint-tone; the rainbow and its many colors; the sun with its quickening, illuminating, and warming energy; the three basis colors: yellow, red, and blue, etc.’ (Bavinck 1977: 323). One of the more popular illustrations was articulated by Augustine. He pointed to the nature of love: the lover, the object loved, and the love which unites them. In the final analysis, however, each and every illustration fails. This should not surprise us. If one could find a perfect analogy, one would found that God is not unique!

Trinitarianism: Theological Issues J. Brian Tucker, Ph.D. Moody Theological Seminary

Introduction 1. The doctrine of the Trinity is unique to Christianity (as is the doctrine of the resurrection of Christ from the dead). The Christian doctrine of the Trinity is part of every major creed in the history of Christendom.

Introduction 2. Pragmatically, a proper understanding of the Trinity is essential to refuting the cultists. 2.1. Oneness Pentecostals 2.2. Jehovah’s Witnesses 2.3. Mormons

Introduction 3. Definition of The Trinity: In the nature of the one God there are three centers of consciousness, which we call persons, and these three are equal. “Within the one being that is God there exists eternally three co-equals and co-eternal Persons namely the Father, the Son, and the Holy Spirit.”

Introduction 4. Though the term ‘Trinity’ is not found in the Bible, the doctrine is nevertheless taught there.

Introduction 4.1. Scientific Theory

Introduction 4.2. It is a reasoned explanation

Argument for the Doctrine Premise 1: The Bible teaches that there is only one God. Premise 2: The Bible teaches that there are three distinct Persons called God, known as the Father, Son, and Holy Spirit. Conclusion: So, the three Persons – Father, Son, and Holy Spirit – are therefore God.

There is only one God Those who claim to be Christians almost universally accept this premise. For this reason, it should suffice to simple cite 1 Timothy 2:5 ‘For there is only one God, and there is only one mediator between God and mankind, himself a man, Christ Jesus…’

There are Three Persons called God. 4.2.1. The Father is called God. That there is a Person named the Father, who is called God, is acknowledged by a host of biblical passages, such as 1 Cor 1:3 ‘May God our Father and the Lord Jesus Christ send you grace and peace’, Rom 1:7 and 1 Pet 1:17. Because virtually no pseudo-Christian cultist disputes this point, we allow it to suffice for the purpose of this argument.

There are Three Persons called God. 4.2.2. The Son is called God That there is a Person called the Son, Jesus Christ of Nazareth, who is called God, is also acknowledged by a host of passages. In John 8:56-59 Jesus identified himself with Jehovah of the OT (‘I am’ cf. Ex. 3:14). Christ’s participation in the creation of the cosmos requires that he is God (John 1:3; Col 1:16; Isa 44:24). Jesus is equated with God in John’s Revelation as the ‘Alpha and Omega’ (Rev 1:18; 22:13). Other passages explicitly or implicitly affirm his deity (Mk. 2:5-7; John 1:14; 20:28-29; Col 2:9).

There are Three Persons called God. 4.2.3. The Spirit is called God That there is a Person called the Holy Spirit of God is taught explicitly in passages like Acts 5 where Peter equates lying to the Spirit of God with lying to God himself. Further, the Spirit exhibits the characteristics of both personhood (e.g. consoling [Acts 9:31], helping [Rom 8:26], grief [Eph 4:30], etc.) and deity (e.g. eternality [Heb 9:14], omniscience [1 Cor 2:10-11], sovereignty [1 Cor 12:6, 11], etc.). Conclusion: So, the three Persons – Father, Son, and Holy Spirit – are therefore God.

Introduction 5. The study of the Trinity taxes the spiritual mind of the believer as does the study of the attributes. 6. The Trinity is only known by biblical revelation. Natural revelation does not teach the Trinity. 7. In the progress of revelation there is more teaching about the Trinity in the NT than the OT. This fact does not make it less true. One clear text is sufficient to base any doctrine and for the Trinity there are many texts.

False Views of the Trinity 1. Tritheism – This view holds that there are three distinct Gods and denies the unity of the essence of God. It is therefore polytheistic.

False Views of the Trinity 2. Sabellianism (Modalism) – This view holds that the Father, Son, and Holy Spirit are three modes of the manifestation of God (which are successively assumed). This view teaches, for example, that the Father is seen in the Old Testament, the Son in the New Testament, and the Holy Spirit in the Church Age (or Age of Grace).

False Views of the Trinity 3. Weak view of the Trinity – This view tries to make Jesus Christ less than God and/or it tries to reduce the Holy Spirit to a “force” or “influence.”

Summary: 4. The divine essence is not divided among the three Persons, but is wholly with all. Its perfection in Each One of the Persons so that they have a numerical unity of essence. The divine nature is Indivisible and therefore it is identical in the Persons of the Godhead. The Father, Son, and Spirit are not “one-third” of God each.

Proper View of the Trinity 1. Definition – In the Trinity there is one God eternally subsisting in a coequal plurality of Persons: Three in number, no more, no less, and are commonly referred to as the Father, Son, and Holy Spirit.

Proper View of the Trinity 1.1. The word “Trinity” does not occur In the Bible. It comes from the Greek word trias and the Latin word trinitas. 1.2. Trinity can be translated “Triunity.” 1.2.1. Triunity is not, properly speaking, an attribute of God. To say that God is omniscient or loving is not the same as saying that He is triune. 1.2.2. Nevertheless, we can hardly expect to know God as we should if the doctrine of the Trinity is slighted.

1.3. Other Terms Needing Definition 1.3.1. Substance – the essence, nature, or being of God. 1.3.2. Subsistence – the mode or manner of existence: the mode that is particular to each of the divine Persons and which in each constitutes the one essence a distinct Person. 1.3.3. Person – a subsistence in the divine essence related to the other two but distinguished from them by certain incommunicable properties.

1.4 Augustine’s Definition of the Trinity ‘There are the Father, the Son, and the Holy Spirit, and each is God and at the same time all are one God; each of them is a full substance, and at the same time all are one substance. The Father is neither the Son nor the Holy Spirit; the Son is neither the Father nor the Holy Spirit; the Holy Spirit is neither the Father nor the Son. But the Father is the Father uniquely; the Son is the Son uniquely; and the Holy Spirit is the Holy Spirit uniquely. All three have the same eternity, the same immutability, the same majesty and the same power’ (Augustine 1958: 10).

1.4.1. Monotheism: There is but one God and God is one. 1.4.1.1. Hear, O Israel: The Lord our God, the Lord is One (Deut 6:4) 1.4.1.2. We know that an idol is nothing at all in the world and that there is no God but one (1 Cor 8:4b) 1.4.1.3. A conglomeration of passages affirm this truth (e.g., Exo 3:13-15; 15:11; 20:2-3; Jas 2:19; Rom 3:30).

1.4.2. Three are God: The Father, Son, Holy Spirit. (see the reasoning above).

1.4.3. Triunity: The Three are united. 1.4.3.1. Matthew 28:19: The manner of expression of unity: “baptizing them in the name (singular) of the Father, Son, and Holy Spirit.” 1.4.3.1.1. Jesus does not say in the names but in the name. 1.4.3.1.2. Neither does he say “in the name of the Father, Son, and Holy Spirit” as if there were one being passing himself off under a threefold name. -The definite article is repeated before each name (the Father, the Son, the Holy Spirit) - While Jesus distinguishes the Three, with equal care he unites them under one name

1.4.3.2. The triadic formula in… 2 Corinthians 13:14: May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. Ephesians 4:4-6: There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.

1.4.3.3. Trinity in John’s Gospel On numerous occasions, the Father, the Son and Holy Spirit are mentioned together in unitive action and/or purpose relating to the life and ministry of Christ These references from John’s Gospel are listed in your outline…

1.5. Balanced View None of the above lines of evidence can be dismissed or subordinated to either of the other two in a balanced view of Scripture.

1.6. Three Proposed Solutions 1.6.1. One could stress the unity of the one God to the exclusion of the full and co-equal deity of the Father, Son and Holy Spirit (i.e., give prominence to the first line of biblical evidence). 1.6.1.1. The result is Monarchianism: Dynamic monarchianiasm conceives of Jesus prior to His baptism as wholly human.

1.6.1.1.2. Modalistic Monarchianism Whereas dynamic monarchianism did not flourish in the early centuries of Christian history, its sister view did. This view was driven by a twin conviction: the oneness of God, and the full deity of Christ.

1.6.2. Tritheism The result is “tritheism,” the existence of three independent gods. This form of polytheism is simply not a viable option for anyone who takes the Bible seriously.

1.6.3. Ontological Trinity …is to accept without diminution both the oneness of God and the deity of The Father, The Son, and The Holy Spirit. Again, historically the church has used this formula: ~God is one in essence (ousia) ~God is three in person (prosopon) Historic Trinitarianism does not assert that God is the one and three in the same sense, but rather: that in respect to which God is one is “essence,” and that in respect to which God is three is “person.” In affirming triunity in God, we are saying that God is one in a sense different from the sense in which He is three.

1.6.3. Ontological Trinity We may thus speak about Father, Son, and Holy Spirit both in terms of what is common to all (essence) and what is proper to each (person). When we refer to what is proper to each (person), we may rightly say that the Father does not = the Son or the Holy Spirit, the Son does not = the Father or the Holy Spirit, and the Holy Spirit does not = the Father or the Son. When we refer to what is common to all (essence), we may rightly say that the Father = God; the Son = God; and the Holy Sprit =God. Therefore, the Father, Son, and Holy Spirit together = God.

To put it yet another way… See notes…

1.6.3. Ontological Trinity In addition, it is important to remember that the trinitarian relationships which we refer to as paternity, sonship, and procession are meaningful only in respect to the personal distinctions in the Godhead, and not the divine essence itself.

1.6.3. Ontological Trinity …on the basis of these distinctions and clarifications, an earlier form of the Nicene Creed was correct in saying that the Son (and, by application, the Spirit also) is “God of God.”

1.6.3. Ontological Trinity The Father begets the Son and is He from whom the Holy Spirits proceeds, but the Father is neither begotten nor does he proceed. The Son is begotten of the Father and is He from whom the Holy Spirit proceeds, but He neither begets nor proceeds. The Holy Spirit proceeds from both Father and the Son, but He neither begets nor is He from whom another proceeds

Attempts at Analogy One of the more popular illustrations was articulated by Augustine. He pointed to the nature of love: the lover, the object loved, and the love which unites them.

38 The End