The Holy Trinity. Part 1
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1 The Holy Trinity Part 1
2 The Lenten Triodion of the Orthodox Church O Trinity, O Trinity, the uncreated One; O Unity, O Unity of Father, Spirit, Son: You are without beginning, Your life is never ending; and though our tongues are earthbound clay, Light them with flaming fire today.
3 Introduction In 1967, Karl Rahner famously drew attention to the then widespread neglect of the Trinity, claiming that should the doctrine of the Trinity have to be dropped as false, the major part of religious literature could well remain virtually unchanged. Karl Rahner
4 Introduction For the vast majority of Christians, including most ministers and theological students, the Trinity is still a mathematical conundrum, full of imposing philosophical jargon, relegated to an obscure alcove, remote from daily life (Letham). The Trinity is not a mathematical puzzle or logical riddle (Alister McGrath). Is the doctrine of the Trinity simply an intellectual incoherence?
5 Our Limitations There are limits to what we can understand Human finitude Human creatureliness Human sinfulness The doctrine of the Trinity is our admission as beings created and finite, fallen and flawed that we simply cannot fully grasp all that God is (McGrath).
6 Benefits of Studying the Trinity We come to know and enjoy the only living and true God as he has revealed himself to us - Father, Son, and Holy Spirit. Our worship is rooted in the Trinity and is, therefore, transformational. Our desire for God grows as we experience his love and grace. We are able to recapture a Trinitarian view of creation, which declares the glory of God. We learn how to love one another by gaining a clearer understanding of the love of the Father, Son, and Holy Spirit. We realize that a Trinitarian view of God affects our entire human experience, including evangelism and missions.
7 The Nicene Creed I believe in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the onlybegotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; Who for us men and for our salvation came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man, and crucified also for us under Pontius Pilate; he suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again with glory to judge both
8 The Nicene Creed the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Spirit, the Lord and Giver of life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshiped and glorified; who spoke by the prophets. And I believe in one catholic and apostolic church; I acknowledge one baptism for the remission of sins, and I look for the resurrection of the dead, and the life of the world to come. Amen.
9 The Term Trinity The word never appears in the Bible. The ancient church was forced to use extra-biblical terms to defend biblical concepts. Biblical language could not resolve the issue at the Council of Nicaea (A.D. 325) because the conflict was over the meaning of biblical language. I use them (Trinity & Person) without any scruple, because I know of none better (John Wesley).
10 Caution! Augustine warned that in no other subject is error more dangerous, or inquiry more laborious, or the discovery of truth more profitable. Exploration of the Trinity has a similar feel to it [a very high mountain], for one is always balanced precariously on a narrow path, with dangers looming on both sides and many are those who fail to retain their balance (Letham).
11 St. Augustine The Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father is not the Son; and the Son is begotten by the Father, and so he who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, himself also coequal with the Father and the Son, and pertaining to the unity of the Trinity.
12 The Early Church By intimations in the teachings of Jesus, by the events of Pentecost, and then by the inspired teaching of the apostles, the early Christians were left no consistent option but to affirm that three eternal centers of consciousness coexist in the Godhead (Carl F.H. Henry). Carl F.H. Henry
13 Who Is God? The only objective intelligible basis for statements about God s nature is through special biblical revelation. God has communicated propositional information about himself. Evangelical theism repudiates the effort of secular philosophy to derive the nature of God from an a priori metaphysics (intuition, mysticism, empirical observation, philosophical reasoning, etc.).
14 Who Is God? God s comprehensive biblical revelation guards against the unnecessary limitation and unnecessary multiplication of the divine attributes. The Trinity is to be determined by a logically ordered exposition of God s self-disclosure as preserved for us in the Scripture. This is called progressive divine redemptive revelation.
15 Who Is God? Any biblical understanding of the Trinity must meet two requirements: (1) God s independence of the created universe must be maintained; and (2) God s relation to the universe must exhibit that he is accessible to human experience and provides knowledge of him as he truly is the Triune God. Christian theology must maintain the transcendence of God without surrendering all ontological knowledge of God.
16 Who Is God? If divine revelation is cognitive and propositional, then God can reveal information about his immanent nature. Carl F.H. Henry (center)
17 Divine Essence & Attributes When we speak of God s being, essence, nature or substance, we are saying the same thing. God s attributes or perfections are to be identified with his essence; they define the essence more precisely. God s being is not the bearer of divine attributes; rather, God s essence and attributes are identical. God is the living unity of his attributes. The attributes may be thought of as divine activities. God is not an abstract substance but an active spirit, consciousness and will. God s attributes are not variable nor interchangeable; he prominently displays now one and then another of his superlative virtues.
18 The Simplicity of God The simplicity of God means that God is not compounded of parts, e.g., he is not a collection of perfections. The divine attributes are not additions to the divine essence nor qualities pieced together to make a compound. God never was, nor will ever be, ontologically divisible (Peter Bertocci). God is exhausts all that a course in theology can teach concerning him.this speaks of God s essence, names, attributes, and triunity on the basis of his revelatory self-disclosure (Henry). Each attribute reflects the simplicity of God.
19 John Calvin The pious mind does not devise for itself any kind of God, but looks alone to the one true God; nor does it feign for him any character it pleases, but is contented to have him in the character in which he manifests himself, always guarding, with the utmost diligence, against transgressing his will, and wandering, with daring presumption, from the right path. Reformation Wall Geneva, Switzerland William Farel, John Calvin, Theodore Beza, & John Knox
20 God s Incomprehensibility Knowledge of the divine attributes, no less than of the divine proper names, involves a knowledge of God s inmost essence. Our knowledge is not exhaustive, to be sure, since God s incomprehensibility, which evangelicals affirm, means that we know no more concerning the divine nature than what God intends and enables us to know by revelation. - Carl F.H. Henry
21 A Summary Our knowledge of God as scripturally given is genuine, significant, and adequate. God reveals all that is necessary for us to know in order to serve him truly and obediently and to share the blessings of redemption in this life and the next. The Old and New Testaments inform and revise our broken and uncertain notions about God.
22 Our Great Interest Our great interest is in knowing who God is and what he is like. Through his divine self-disclosure as set forth in Scripture, we are not left to our own ideas and notions of who we think he is. The Apostle John tells us that this God has revealed himself as a God of love: God is love (I John 4:8,16).
23 The Proper Role of Theology Theology should lead us to a love for God, to contrition, and to a changed life. Thomas á Kempis: What good does it do one to dispute loftily about the Trinity, but lack humility and therefore displease the Trinity? It is not lofty words that make a person righteous or holy or dear to God, but a virtuous life. The Trinity is a mystery, more to be adored than investigated.
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