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Doctrine of Trinity

The Trinity is the Christian doctrine that the one God exists as three distinct persons, the Father, the Son, and the Holy Spirit, who are equally divine and share one undivided divine being (one Godhead); the persons are not three gods or three parts of God, and they are not merely three roles, but truly distinct in their relationships while inseparable in being and action, with the Father as uncreated source and creator, the Son as the eternal Word who became incarnate as Jesus Christ for salvation and is fully divine, and the Holy Spirit as fully divine, the giver of life who sanctifies, indwells believers, and acts as helper and intercessor.[1] The name God signifies the person who inherently possesses the divine nature,[2] and, customarily, New Testament writers use the term God to denote the trinitarian Father;[3] this doctrine directly or indirectly ruled even ante-Nicene theology and shaped the Christian consciousness of a threefold relation to God.[4]

1st century

The New Testament does not give a later creedal definition of the Trinity, but later interpreters argue that it presupposes an implicit triadic pattern. Parsons notes that the lack of later technical language does not imply the absence of triadic belief, and he connects this claim to early Christian worship practice and experience.[5]

Hurtado argues that devotion to Jesus appears very early in the post-Easter period and is rooted in the conviction that God raised and exalted Jesus, requiring him to be reverenced as "Lord and Christ".[6] He also argues that beliefs about Jesus' pre-existence and role in creation are very early (already presupposed in Paul), but that New Testament texts do not present pre-existence as the basis for worship.[6]

Bauckham frames Jewish monotheism in terms of God's unique identity (for example, God as sole creator, sovereign ruler, bearer of the divine name, and the one who alone may be worshipped).[7] He argues that early Christians formed a "christological monotheism" by including Jesus within that unique identity, with an early expression in the reading of Psalm 110:1 as Jesus' exaltation to God's throne and participation in divine sovereignty, and with protological texts (including Hebrews 1) extending this to God's creative work and divine eternity.[7]

In discussions of New Testament passages that call Jesus "God" (Greek theos), Harris argues that theos functions as an ontological title, that is, it asserts that Jesus is God by nature, and it makes explicit what other titles may only imply.[8] One disputed example is Titus 2:13. Bowman notes the competing readings (Jesus as "the glory of our great God and Savior" versus Jesus as "our great God and Savior"), and he argues for the latter against Fee.[9]

Bokedal points to an early manuscript practice that may reflect early Christian reverence for divine names: scribal nomina sacra were introduced into Christian biblical manuscripts no later than the first century, and "Spirit" was added to the core group very early, arguably in the late first century or earlier.[10]

Fredriksen cautions that "monotheism" is a modern category that can misdescribe ancient religion. She describes antiquity as a "god-congested" cosmos in which "one god" language often signaled supremacy rather than denial of other gods, while also noting that early Jesus-devotion is commonly described as maintaining commitment to the one God even as it made elevated claims for Christ.[11] Segal notes that rabbinic polemics against "two powers in heaven" sometimes describe Christians as "two powers" believers in particular contexts, and he links "two powers" disputes with traditions that hypostasized the "name of God" as an angelic being.[12]

2nd century

The second-century Christian community established the elements of the Trinity dogma as a brief summary of revealed religion.[13] Early Christian worship resembled a binitarian or what Hurtado labels "dyadic" devotional pattern.[14] This development represents a mutation within the Jewish monotheistic tradition.[15] Powerful religious experiences of individuals prompted this innovation.[15] These experiences included visions of the exalted Jesus in heavenly glory.[16]

Christianity created a christological monotheism by including Jesus in the unique identity of the one God of Israel.[17] This high Christology confirms that Jesus Christ is himself no less than God.[18] The sharing of the same Divine Name between the Father and the Son provides a way of expressing their unity.[19] High Christology appears at least as early as the Christological hymn material which goes back to the earliest Jewish Christians.[20] The church maintained a strong continuity between Paul and Jewish Christians in their ascription of status to Jesus.[21] Early Christian scribes highlighted the names of God, Jesus, and the Spirit in manuscripts using abbreviations known as nomina sacra.[22] This convention borrowed the Hebrew principle of consonantal writing for the tetragrammaton.[23] The Rule of Faith serves as a hermeneutical tool that promotes theological unity.[24]

The Didache

The Didache has explict early triadic with subordinationist elements. One passage includes a triadic baptismal pronouncement that names the Father, Son, and Holy Spirit.[25] Didache 7 directs the minister to pour water three times in that triadic name when the rite uses pouring rather than immersion.[25] Although the Didache lacks direct ascriptions of deity to Christ, its eucharistic prayers repeatedly call Jesus God's servant, using the term païs.[26]

Epistle of Barnabas

Epistle of Barnabas is dated between about AD 80 and 140.[27] Barnabas presents the Son as equally involved with the Father in creation and calls him "Lord of the whole world".[28] Barnabas presents God speaking to the Son in the words "Let us make humanity according to our image and likeness".[28] Barnabas treats the title "Son of God" as a reference to Christ's divinity.[28] Barnabas describes the Spirit as "poured out" from "the abundance of the Lord's fountain".[29] Barnabas 14.2 states that Moses received tablets "inscribed by the finger of the hand of the Lord by the Spirit" and associates the "finger of God" with the Spirit.[29] The Shepherd of Hermas reached its final form by the middle of the second century.[30] The Shepherd presents the Father operating in creation through the personal mediation of his Son.[30] Similitude 9.12.2 states that the Son of God is prior in existence than all of his creation.[31] Similitude 5.6.4 calls the Holy Spirit "preexisting" and says that he "created the whole creation".[31] The phrase "the son is the Holy Spirit" does not equate Jesus Christ with the Holy Spirit in a personal sense.[32] The Shepherd never equates the Son of God with an angel.[33]

Theophilus of Antioch

Theophilus of Antioch first used the term Triad to describe God, his Word, and his Wisdom.[34]

Irenaeus of Lyons used the metaphor of the Son and the Spirit as the two hands of God.[35]

Justin Martyr used these scriptural traditions to discuss Jesus while calling him another God distinct in number.[36] Justin identified the Logos with both the Sophia and the Spirit of God.[37] The Father remains the beginning of the whole deity as the begetter of the Son.[38] Justin Martyr described the Son as being in the second place next to God.[39]

Novenson (2022) notes that early very high Christology renders centuries of later theological development all but incomprehensible.[40]

Sean Finnegan claims that Polycarp and other ante-Nicene fathers did not believe in the Trinity.[39] Some apostolic fathers left the distinct role of the Holy Spirit underdeveloped and saw no trinitarian problem.[41]

3rd century

Tertullian described the Son as a portion of the whole substance.[42] Origen taught that the Son is less than the Father because the Son is begotten.[43]

The Holy Spirit proceeds from the Father and the Son.[44] The Spirit is very God and is equal with the Father and the Son in all things.[45] He functions as the supplier of sanctification.[46]

References

Citations

  1. ^ "Trinity". Encyclopaedia Britannica. Retrieved 2026-02-28.
  2. ^ Harris 1992, p. 291.
  3. ^ Harris 1992, p. 271.
  4. ^ Schaff 1896, p. 812.
  5. ^ Parsons 2014, p. 143.
  6. ^ a b Hurtado 2010, p. 5.
  7. ^ a b Bauckham 2004, pp. 168–169.
  8. ^ Harris 1992, pp. 288–291, 293, 299.
  9. ^ Bowman 2008, pp. 733–734.
  10. ^ Bokedal 2015, pp. 72, 74.
  11. ^ Fredriksen 2022, pp. 294, 296.
  12. ^ Segal 1977, pp. 13, 16.
  13. ^ Schaff 1896, p. 607.
  14. ^ Hurtado 2011, p. 277.
  15. ^ a b Hurtado 2011, p. 294.
  16. ^ Fletcher-Louis 2009, p. 45.
  17. ^ Bauckham 2004, p. 23.
  18. ^ Bowman 2008, p. 29.
  19. ^ Gieschen 2021, p. 90.
  20. ^ McCall 2004, p. 358.
  21. ^ Hurtado 2010, p. 264.
  22. ^ Bokedal 2015, p. 870.
  23. ^ Harris 1992, p. 123.
  24. ^ Bokedal 2015, p. 856.
  25. ^ a b Svigel 2019, p. 25.
  26. ^ Svigel 2019, p. 26.
  27. ^ Svigel 2019, p. 27.
  28. ^ a b c Svigel 2019, p. 28.
  29. ^ a b Svigel 2019, p. 29.
  30. ^ a b Svigel 2019, p. 30.
  31. ^ a b Svigel 2019, p. 31.
  32. ^ Svigel 2019, p. 33.
  33. ^ Svigel 2019, p. 35.
  34. ^ Parsons 2014, p. 585.
  35. ^ Parsons 2014, p. 601.
  36. ^ Segal 1977, p. 758.
  37. ^ Parsons 2014, p. 591.
  38. ^ Augustin 1998, p. 458.
  39. ^ a b Finnegan 2019.
  40. ^ Novenson 2022, p. 581.
  41. ^ Commentary on what the early Christians believed about the Trinity 1998, p. 30.
  42. ^ Ante-Nicene Church Father Heresies 2023, p. 29.
  43. ^ Ante-Nicene Church Father Heresies 2023, p. 26.
  44. ^ Augustine 1998, p. 573.
  45. ^ Augustine 1998, p. 205.
  46. ^ Dalcour 2018, p. 1082.

Bibliography

  • Ante-Nicene Church Father Heresies Regarding Trinity (2023). Ante-Nicene Church Father Heresies Regarding Trinity. Document Archive.
  • Augustine, Aurelius (1998). Schaff, Philip (ed.). On the Holy Trinity. Nicene and Post-Nicene Fathers, First Series. Vol. 3. Grand Rapids: William B. Eerdmans Publishing Company.
  • Bauckham, Richard J. (2004). "Monotheism and Christology in Hebrews 1". In Stuckenbruck, Loren T.; North (eds.). Early Jewish and Christian Monotheism. London: T&T Clark International. {{cite book}}: Unknown parameter |editor-second= ignored (help)
  • Bokedal, Tomas (2015). "The Early Rule-of-Faith Pattern as Emergent Biblical Theology". Theofilos Supplement. 7 (1): 3–22.
  • Bowman, Robert M., Jr. (2008). "Jesus Christ, God Manifest: Titus 2:13 Revisited". Journal of the Evangelical Theological Society. 51 (4): 733–752.{{cite journal}}: CS1 maint: multiple names: authors list (link)
  • Commentary on what the early Christians believed about the Trinity (1998). Commentary on what the early Christians believed about the Trinity. Patristic Research Documents.
  • Fletcher-Louis, Crispin H. T. (2009). "A New Explanation of Christological Origins: A Review of the Work of Larry W. Hurtado". Tyndale Bulletin. 60 (2): 161–205.
  • Gieschen, Charles A. (2021). "The YHWH Christology of the Gospel of John". Concordia Theological Quarterly. 85: 3–22.
  • Harris, Murray J. (1992). Jesus as God: The New Testament Use of Theos in Reference to Jesus. Grand Rapids: Baker Book House. ISBN 0-8010-2195-2.
  • Hurtado, Larry W. (2010). "The Origins of Jesus-Devotion: A Response to Crispin Fletcher-Louis". Tyndale Bulletin. 61 (1): 1–20.
  • Hurtado, Larry W. (2011). "Early Devotion to Jesus: A Report, Reflections and Implications". The Expository Times. 122 (4): 167–176. doi:10.1177/0014524610388102.
  • Novenson, Matthew V. (2022). Monotheism and Christology in Greco-Roman Antiquity. Leiden: Brill.
  • Parsons, Stuart E. (2014). "Very Early Trinitarian Expressions". Tyndale Bulletin. 65 (1): 141–152.
  • Schaff, Philip (1896). History of the Christian Church, Volume II: Ante-Nicene Christianity. Grand Rapids: Christian Classics Ethereal Library.
  • Segal, Alan F. (1977). Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism. Leiden: Brill. ISBN 0-391-04172-X.

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