Here's Ur Answer. Enjoy!!! John
DOCTRINE OF THE TRINITY
A. Definition.
1. The word "trinity" is not found in the Bible. It is a technical
theological word coined in the fourth century A.D. to describe a theological
concept.
2. The doctrine of the trinity recognizes God as being one in essence
but three persons who possess equal, perfect, eternal and infinite identical
essence.
3. Therefore, trinity is used to describe three persons in one
Godhead. There is only one divine nature or being.
4. This divine being is tripersonal, involving distinctions between
the Father, Son, and Spirit. These three persons are joint partakers of
exactly the same nature and majesty of God.
5. There is one true God, but in the unity of the Godhead there are
three coequal, coeternal persons. They are the same in substance or
essence, but distinct in subsistence or continuing in existence.
6. The trinity is a revealed doctrine. It embodies truth never
discovered; hence, it is undiscoverable by natural reason.
7. Since each person of the Trinity has the same essence, God is
described as one. But they are different as persons.
8. Distinctions are made between the members of the Trinity, as
described in 2 Cor 13:14. "The grace of our Lord Jesus Christ and the love
of God [the Father] and the fellowship of the Holy Spirit be with all of
you."
9. The word "trinity" was first used by Tertullian in the second
century to designate a Biblical doctrine. The doctrine of the trinity was
confirmed by the Council of Nicea in A.D. 325. After much controversy,
including the heresy of Arius, Sabellius, and Paul of Samosata, they finally
came to a correct understanding of the doctrine.
10. Therefore, the doctrine of the trinity is defined as: God is one
in essence but three coequal, coeternal, and coinfinite persons.
11. When divine essence is the subject, God is said to be one. When
divine persons are the subject, distinction is made between the Father, the
Son, and the Holy Spirit.
12. For this reason we have different Hebrew names for God. The plural
noun Elohim implies more than one person in the Godhead. The singular noun
JHWH (Adonai, Jahweh, or Jehovah) is used to distinguish between the
persons. Elohim emphasizes the one essence of God. Jehovah emphasizes one
person in the Trinity, usually God the Son.
B. Scripture Verification.
1. The plural pronoun for God, Elohim, is used in Gen 1:26, 3:22, "Let
us make man," and in Isa 6:8, "Whom shall I send and who will go for us?"
2. Ps 110:1, "The Lord [God the Father] said to my [David's] Lord [God
the Son]."
3. The distinction is delineated in Ps 2:7, "I will announce the
decree of the Lord [God the Father]. He said to Me [God the Son], `You are
My Son [deity of Jesus Christ]. This day [day of incarnation] I have
begotten You.'" This is quoted three times in the New Testament, in Acts
13:33, Heb 1:5, and Heb 5:5.
4. Isa 48:16, "Come near to Me; listen to this. From the first, I
have not spoken in secret. From the time it took place, I was there. And
now the Lord God [God the Father] has sent Me [God the Son], and His Spirit
[God the Holy Spirit]."
5. Mt 28:19, "Go therefore and make disciples [Bible students] of all
nations, baptizing them in the name of the Father, the Son and the Holy
Spirit." This is a reference to the pre-Canon period of the Church Age in
which water baptism was practiced to illustrate the baptism of the Holy
Spirit by the use of ritual.
6. In Jn 10:30, Jesus said to the crowd, "I and the Father are one."
He was referring to divine essence. The Father and the Son are two distinct
persons in the Godhead, but they have identical essence.
7. Jn 14:16, "I will ask the Father, and He will give you another
Counselor to be with you forever." The next verse explains that the
Counselor is said to be "the Spirit of truth; He abides with you and He will
be in you."
8. Thomas called Jesus both Lord and God when he saw Him in His
resurrection body. Jn 20:28, "Thomas answered and said to Him, `My Lord, My
God.'"
9. 1 Cor 12:4-6, "There are a variety of spiritual gifts, but the same
Holy Spirit. And there are a variety of ministries [opportunities for
Christian service], but the same Lord [God the Son]. And there are many
different kinds of activities, but the same God [God the Father], who works
all of them in all persons."
10. 2 Cor 13:14, "The grace of our Lord Jesus Christ and the love of
God and the fellowship of the Holy Spirit be with you all."
11. 1 Pet 1:2, "According to the foreknowledge of God [the Father] by
the sanctifying work of the Spirit, that you may obey Jesus Christ."
12. Rev 1:4-6, "John, to the seven churches that are in Asia: Grace to
you and prosperity from Him who is [present state of the glorified Christ at
the right hand of the Father], who has always existed [Jesus Christ as
eternal God prior to the Hypostatic Union], who is to come [Second Advent],
and from the seven spirits before the throne [God the Holy Spirit as the
power system in both Christocentric dispensations], and from Jesus Christ,
the dependable witness, the first formed from the dead, also the ruler of
the kings of the earth. To Him who loved us and has liberated us from our
sins by means of His blood, and He has provided for us a royal power as
priests to God, even the Father."
C. Though one in essence, God is three in persons.
1. In the doctrine of the unity of God, there is only one essence or
substance.
2. In the doctrine of the persons of the Godhead, the individuality of
the Father, Son, and Spirit is preserved against the notion that there are
only modes of God. The idea of modes of God is a false doctrine dating back
to the fourth century. It implies that one God has various modes for
various purposes in dealing with man, whether in creation or at salvation.
That is a false doctrine.
3. God is one, yet in Himself, and from all eternity past, He is three
separate and distinct persons: the Father, the Son, and the Spirit.
4. Argumentation for the trinity begins in Genesis with the use of
plural pronouns for God.
a. Gen 1:26, "Let us make man in our image." Therefore, more
than one person in the Godhead is involved.
b. Gen 3:22, "Then the Lord God said, `Behold, man has become
like one of us, knowing good and evil.'"
c. Isa 6:8, Then I heard the voice of the Lord saying, `Whom
shall I [God the Father] send, and who will go for us ?'"
5. When a distinction is made between the persons of the Trinity, it
refers to a specific activity of specific persons in the Godhead.
a. 1 Thes 1:2-3, "We give thanks to God [God the Father] always
for you, making mention of you in our prayers, constantly bearing in mind
your work of faith and labor of love and steadfastness of hope in our Lord
Jesus Christ in the presence of God our Father." So distinction is made
between the Father and Son. They have identical essence, but they are two
separate and distinct persons.
b. 1 Pet 1:2, "According to the foreknowledge of God the Father,
by the sanctifying work of the Spirit, that you may obey Jesus Christ."
c. Tit 3:5, "He [Jesus Christ] saved us, not on the basis of
deeds which we have done in righteousness, but according to His mercy, by
the washing of regeneration and the renewing of the Holy Spirit."
Distinction is made between our Lord Jesus Christ and God the Holy Spirit.
d. Tit 3:6, "Whom He [God the Father] poured out upon us richly
through Jesus Christ our Savior."
e. 2 Tim 1:13-14, "Retain the standard of sound doctrine which
you have heard from me in the faith and love which are in Christ Jesus.
Guard through the Holy Spirit who dwells in us the treasures which have been
entrusted to you [the deposit of Bible teaching]."
6. However, Jesus Christ is the only visible member of the Trinity, Jn
1:18, 6:46; 1 Tim 3:16; 1 Jn 4:12.
D. The Distinctive Function of the Trinity.
1. While the Bible distinguishes between the members of the Trinity,
it refers to the activity of specific persons in the Godhead.
2. All three members of the Trinity provided salvation.
a. God the Father planned salvation according to Isa 14:27; Jn
4:34, 5:17, 12:44; 1 Cor 8:6; Eph 3:11.
b. God the Son executed salvation on the cross, Jn 4:34, 5:17;
1 Pet 2:24, 3:18; Rom 5:8; Heb 10:7.
c. God the Holy Spirit reveals the message of salvation. Under
the doctrine of common grace, He makes the Gospel perspicuous, Jn 16:8-11.
3. Each person of the Trinity indwells the body of every Church Age
believer. Distinction is made between them.
a. The indwelling of God the Father is found in Jn 14:23; Eph
4:6; 2 Jn 9.
b. God the Son indwells us according to Jn 14:20, 17:22-23; Rom
8:10; 2 Cor 13:5; Gal 2:20; Col 1:27; 1 Jn 2:24.
c. The indwelling of the Holy Spirit is found in Rom 8:11; 1 Cor
3:16, 6:19-20; 2 Cor 6:16.
d. Only in this unique Church Age does God the Father, God the
Son, and God the Holy Spirit indwell us.
4. Each person of the Godhead provides divine power for the function
of the protocol plan.
a. The omnipotence of God the Father is related to our portfolio
of invisible assets. He is also the designer of the divine dynasphere.
b. The omnipotence of God the Son is related to the preservation
of the universe as well as the perpetuation of human history.
c. The omnipotence of God the Holy Spirit is related to
residence, function, and momentum inside the divine dynasphere.
E. Though three in persons, God is one in essence.
1. There is one God, yet three who possess every attribute of deity
equally, perfectly, and eternally.
2. There is a unity of essence and a plurality of persons belonging to
the same divine being.
3. The persons of the Godhead are not separate and independent beings,
such as Peter, James, and John; but three persons with identical essence
eternally and inseparably united as one in essence.
4. They are three individuals, Father, Son and Spirit, yet one God.
Neither is God without the other, and each with the other is God.
5. God is one in essence yet three distinct persons, and these persons
have identical substance.
F. Illustrations of the Trinity.
1. The illustration given in the Bible is that God is light.
a. 1 Jn 1:5. "And this is the message which we have heard from
Him and we communicate to you, that God is light and in Him there is no
darkness."
b. Jn 1:5, "The light shined in darkness, and the darkness did
not overpower it."
c. Jn 8:12, "Again therefore Jesus spoke to them saying, `I am
the light of the world. He who follows Me shall not walk in darkness but
shall have the light of life.'"
d. 1 Tim 6:16, "Who alone possesses immortality and dwells in
unapproachable light, whom no man has seen nor can see, to Him be honor and
eternal dominion. Amen."
2. Light can be regarded from two different viewpoints.
a. Light can be regarded from the standpoint of the colors in the
spectrum which illustrate the essence of God.
(1) Every ray of light from the sun is pure white, and yet
it contains all the colors of the spectrum in light waves or particles of
light. Particles of light operate on different waves, which is how we see
color.
(2) All color in the world depends on light. When all light
is reflected from an object, the object is white. When light is absorbed in
an object, the object is black.
(3) Every ray of light has three primary colors: red,
yellow, and blue. When a ray of light strikes an object so that the red and
yellow are absorbed, the color reflected is blue. If the yellow and blue
are absorbed, its color is red.
(4) So when a ray of light strikes any object, certain parts
are absorbed and certain parts are reflected.
(5) The secondary colors are orange, green, and purple. Red
plus yellow equal orange. Blue plus yellow equal green. Blue plus red
equal purple.
(6) Therefore, every color is in every ray of light. What
colors are absorbed determine the color of an object as it reflects that
light.
(7) So light from the standpoint of color illustrates the
essence of God. For just as God is one, light is one. However, light has
many colors, just as God has many different attributes in His essence.
Under certain conditions, you see certain attributes of God.
b. Light can also be regarded from the standpoint of its
composition. Light is one substance, but it is composed of three different
properties: actinic, luminiferous, and calorific.
(1) Actinic is a ray of light of short wavelengths that
produces photochemical effects. Actinic is neither seen nor felt, a perfect
illustration of God the Father.
(2) Luminiferous is light produced by the emission of light
occurring at a temperature below that of incandescent bodies. Luminiferous
is both seen and felt, a perfect illustration of God the Son.
(3) Calorific is light converted into heat. Calorific is
not seen but felt, a perfect illustration of God the Holy Spirit.
(4) Therefore, the composition of light is analogous to the
three persons in the Godhead who are one. Light is one with three
properties. God is one in essence but three persons.
3. Another illustration of the Trinity, not as good, is an egg. The
yoke, white, shell are three parts, but there is only one egg.
G. The Concept of the Trinity.
1. God is one in essence or substance.
2. God is three coequal, coeternal, and coinfinite persons in that one
essence.
3. When divine essence is the subject, God is revealed as one. When
divine persons are the subject, God is revealed as three separate and
distinct persons.
4. In the unity of God, there is only one essence or one substance.
5. In the persons of the Godhead, there is God the Father, God the
Son, and God the Holy Spirit.
6. 2 Cor 13:14, "The grace of our Lord Jesus Christ [God the Son], and
the love for God [the Father], and the fellowship of the Holy Spirit be with
all of you."
7. Eph 4:4-6, "There is one body and one Spirit, just as you have been
called with reference to one hope of your calling; one Lord, one faith, one
baptism, one God, even the Father of all." The subject of this paragraph in
Eph 4 is unity among the royal family of God. Verses 4-6 teach that just as
there is unity in the Trinity, so in principle there is unity in the body of
Christ. Verse 4 teaches there is "one Spirit. Verse 5 teaches there is
"one Lord." Verse 6 teaches there is "one God, the Father of all."
H. Summary of the Doctrine of the Trinity.
1. Trinity is not a Biblical word, but a technical, theological term
to designate the three-fold manifestation of one God as Father, Son, and
Spirit.
2. God is one in essence who exists eternally in three distinct,
coequal, coeternal persons.
3. God is one, Gal 3:20; Jas 2:19.
4. But the Son (Jn 1:1, 14:9; Col 2:9) and the Spirit (Acts 5:3-4;
1 Cor 3:16) are also fully God, yet they are distinct from the Father and
from each other.
5. The unified equality and yet distinction is seen in the triactic
references to three persons, as noted in 2 Cor 13:14; Eph 4:4-6; 1 Pet 1:2.
6. The Old Testament reveals a plurality of persons in the divine name
of Elohim, as well as in the plural pronouns of Gen 1:26 and 11:7, the
plural verbs of Gen 11:7 and 35:7, the identity of the angel of the Lord as
God in Ex 3:2-6 and Jud 13:21-22, and the references to the Spirit in Gen
1:2 and Isa 63:10. These all add up to the fact that God is one in essence
but three separate and distinct personalities.
Comments
The early Hebrews, who lived during the second millennium BCE, had no concept of the Christian doctrine of the Trinity, which dates from the 3rd century CE. Genesis does not and cannot refer to any trinity.
by Lazlow P. Hoffs on October 28th, 2008
That is only true if you don't accept Divine Inspiration. The Hebrews wrote down a lot of information that they had no concept of. The prophecies about Christ start in the first chapters of Genesis, but Christ himself didn't come around for a few thousand years. Just because the Hebrews didn't know what God was talking about, it doesn't mean that God didn't know what He was talking about.
by bagicide stayed 10 months too long on October 28th, 2008
So if I were to accept "Divine Inspiration", then I'd have to assume that God just wasn't clear enough to the Hebrews when he set forth all these prophecies for them, because, as you say, "the Hebrews didn't know what God was talking about."
Why wouldn't God "divinely inspire" his authors to write things so that the people to whom they are directed would be able to understand them?
Your explanation is far-fetched and highly unlikely. The most plausible answer is that the men who wrote these books could not predict what would happen over two thousand years into the future, as you claim.
by Lazlow P. Hoffs on October 28th, 2008
Well, if you don't want to believe it, there is nothing I can do to convince you. That might not be the most plausible answer, but it is the one you want to believe. I can understand that. I've been there myself. It took a lot of years before I was willing to give up my own self-centeredness and accept that there might be a higher power that had a claim on my life and had a right to do so. Until then, it seemed more plausible to me that there was no God as well.
by bagicide stayed 10 months too long on October 28th, 2008
Well thanks for implying I'm a self-centered athiest, that's mighty Christian of you (really). For the record, I'm neither.
To get back the issue: What makes you think the Hebrews didn't understand their own prophecies? Moreover, why do you think that Gentiles understood them better?
by Lazlow P. Hoffs on October 29th, 2008
I think the Hebrews didn't understand their own prophecies because God didn't make them clear. Go read them for yourself. They imply both a suffering servant and a conquering king, but they don't say anything about coming twice. I think if you went back and asked any Jew before Christ birth, they'd have told you they didn't get it. I would imagine that those Jews who don't believe Christ is the Messiah are still struggling. As for why Gentiles get it better, we don't. We were taught by Peter and Paul, who were Jews.
by bagicide stayed 10 months too long on October 29th, 2008
And for the record, I was not implying that you are alone in being a self-centered atheist. We are ALL inclined to be self-centered. That is the fallen nature of human beings. That is what we must struggle against and confess daily. I can't think of a single sin that doesn't start with self-centeredness and Christian or not, we all sin. And we are all inclined to doubt, Christian or no. Even Mother Theresa said she questioned her faith at times. Any true follower of Christ is acutely aware of the fallen condition of his or her own heart, myself included.
by bagicide stayed 10 months too long on October 29th, 2008
Why in the world would God not make his prophecies clear to his own chosen people? The notion is utterly ridiculous. I have no doubt that very nearly every Jew before Christ's birth knew exactly what the prophecies were talking about, because very nearly every Jew today knows what they are talking about - and they're the same prophecies. In the same language. The Jews who don't believe Christ is the Messiah aren't struggling, they're simply well-versed in their own scriptures.
As for "you Gentiles" being taught by Peter and Paul, remember that Paul hated Judaism, and this was the main reason for his changing Jesus' message. Modern Christians (yourself included, evidently) aren't actually Christians, they're Paulians.
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Your other comments about me being self-centered, sin, the so-called fallen nature of humans, etc., are missing the point. As a Christian, you're pretty much commanded to point out the shortcomings of others. So, good job, I guess, but it's falling on deaf ears.
by Lazlow P. Hoffs on October 29th, 2008
Actually, I'm not commanded to point out the shortcomings of others, I'm commanded to root out my own shortcomings. Where did you get that idea? And Paul started out defending Judiasm to the point where he was willing to stone Christians whom he felt were blasphemers, so I don't know where you get the idea that he hated Judaism either.
by bagicide stayed 10 months too long on October 29th, 2008
Actually, you are commanded to point out the shortcomings of others. You're Christian, right? You're commanded to point out that all non-Christians are sinners and that they need to become Christians, are you not?
With regard to Paul, you're missing the forest for the trees. If Paul didn't completely reject Judaism, would you be a Christian right now?
Paul's doctrine is both lazy and irresponsible: You're not responsible for your sin, Adam is; but if you become "saved", then you're fine. It's a something-for-nothing proposition that completely removes any personal responsibility for one's actions. You don't have to do anything but make sure that you're "saved" right before you die. Judaism, on the other hand, teaches that each person is responsible for their own lives, and that any person can achieve eternal life by living a righteous life. You have to actually DO good things, make this world a better place.
Paul obviously hated pretty much everything about Judaism.
by Lazlow P. Hoffs on October 29th, 2008
Actually, Jesus said he did not come to remove the law but to fulfill it. If you are a Christian, you do not get a pass on the law. You can't get by by merely believing in Christ. As I seem to be quoting constantly on here, even the demons believe, and shudder. You are called to love Jesus, and whom you love you also want to please. So if you are a follower of Jesus, you are still expected to live a righteous life and to do good, it just isn't enough.
by bagicide stayed 10 months too long on October 29th, 2008
If the Jews have always thoroughly understood and agreed with each other on the scriptures and the prophecies, why were there both Pharisees and Saducees? Why have one group who believes in the resurrection of the dead and Gods supernatural power and one that believes in nothing they can't touch and thinks that when you are dead you are dead?
by bagicide stayed 10 months too long on October 30th, 2008
But you're wrong, there. Paul says that you CAN get by by merely believing in Christ, he wrote exactly that on more than one occasion: "Therefore we conclude that a man is justified by faith apart from the deeds of the law." (Romans 3:28)
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8-9)
You're also missing one of the most compelling examples of "faith only" salvation, that of Jesus saving the thief on the cross next to him. That guy was a criminal all his life, and only when he was being executed did he ask for forgiveness - and it was granted. If it took more than belief, as you assert, then Jesus - as the fulfillment of the law, as you claim - wouldn't have been able to save him.
But really, this is all just pointing out some of the more glaring contradictions in the Bible.
by Lazlow P. Hoffs on October 30th, 2008
I never said the Hebrews agreed on the interpretation of the prophecies, I said they understood them. Why? Because they were written by Hebrews, for Hebrews. They were not written for Gentiles, and they most certainly were not written for Gentiles that would be living a couple of millennia AFTER they were penned. The fact that you believe they were merely suggests that God, whom you claim "divinely inspired" the authors, really just divinely DUPED the authors, since they weren't going to understand what the hell they just wrote anyway.
by Lazlow P. Hoffs on October 30th, 2008
This is from Genesis 18
18 Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him.
Note that it say ALL NATIONS, not just Israel, not just the Jews, not just Abrahams descendants, but ALL NATIONS.
by bagicide stayed 10 months too long on October 30th, 2008
Um... Okay, that's great. What does that have to do with anything we're discussing? Abraham was a man, not a scripture.
by Lazlow P. Hoffs on October 30th, 2008
You don't accept Genesis as scripture? You don't accept what was written by Moses? It says that it is not just for the Jews, that all nations will be blessed through Abraham.
by bagicide stayed 10 months too long on October 30th, 2008
Moses? Who still thinks Moses wrote Genesis? Scholars haven't thought that for at least a couple decades now. (What denomination ARE you, anyway?)
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Please read the scripture you quoted. It says that "Abraham will become a great nation", and "all nations will be blessed through him". Where in there does it mention anything about any prophecies or scripture? It doesn't. It's saying that the entire world will be a better place because of the nation that will arise out of Abraham. It doesn't say anything even remotely close to "Hebrew prophecies are for everyone."
Why do you think it does?
by Lazlow P. Hoffs on October 31st, 2008
Everyone I've talked to interprets that scripture the same way I do, and everything I've read still says Moses was the author. And Anglican, if that makes any difference.
by bagicide stayed 10 months too long on October 31st, 2008
Sounds like a wonderful Stepford community you've got there.
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Try reading things that aren't fed to you by the clergy. Hell, you can even start with Wikipedia, the entry on Genesis' composition will tell you that scholars haven't believed Moses wrote Genesis since the early 20th century.
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But you don't need anyone else to tell you that either, just read it for yourself and make note of all the times the same story is told twice, and how those two versions differ. For example, Genesis 7 is part of Noah's story told in two different ways; one has God saying he's going to send rain to cover the earth, another says that the water came from underground. Other examples are the two creation stories, the two stories of the naming of Isaac, two stories of God changing Jacob's name to Israel, etc.
by Lazlow P. Hoffs on November 2nd, 2008
So what you are saying is that scholars are only scholars if they agree with you?
by bagicide stayed 10 months too long on November 3rd, 2008
For the record, I don't agree with ANY of the scholars, at least not with regard to their believing the Bible is "divinely inspired". I think it's just another collection of writings written by men wishing to further their own beliefs. They think that it somehow amounts to more than that - as do you, obviously.
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So the question here is, put very bluntly, why don't YOU agree with scholars that are on your own "side"? Leading Christian scholars don't believe that Moses wrote those books, why do you?
by Lazlow P. Hoffs on November 12th, 2008
Our church is very near to a well-respected seminary. Many of our parishioners and leaders are from that seminary. Both our former adult ed teacher and the current ones are professors there. They have devoted their lives to the study of the Bible and are fluent in Latin, Greek and Aramaic. I trust what they say, they know more than I do.
by bagicide stayed 10 months too long on November 12th, 2008
The Old Testament terminology for god's name (and there are several quite different names for god in the OT) has no connection whatever with a Christian concept not formally brought forth until the 4th Century. And a concept still hotly disputed.
by canoeguide on October 26th, 2010