Martin Luther is widely attributed as the leading figure of the Protestant Reformation. Aside from the historical implications of the Reformation, which were extremely significant -- reading Luther as a theologian will always be a rewarding experience.
Preface to Romans
Galatians Commentary
Considering Richard of St. Victor
Three Are the Perfection of Charity, Reflections on The De Trinitate of Richard of St. Victor by Paul Burgess.
Augustine's "On The Trinity"
Table of Contents (from New Advent)
Augustine provides a summary of the work in the final book (Book XV, Chapter 3):
In the first book, the unity and equality of that highest Trinity is shown from Holy Scripture.
In the second, third, and fourth, the same: but a careful handling of the question respecting the sending of the Son and of the Holy Spirit has resulted in three books; and we have demonstrated, that He who is sent is not therefore less than He who sends because the one sent, the other was sent; since the Trinity, which is in all things equal, being also equally in its own nature unchangeable, and invisible, and everywhere present, works indivisibly.
In the fifth,—with a view to those who think that the substance of the Father and of the Son is therefore not the same, because they suppose everything that is predicated of God to be predicated according to substance, and therefore contend that to beget and to be begotten, or to be begotten and unbegotten, as being diverse, are diverse substances,—it is demonstrated that not everything that is predicated of God is predicated according to substance, as He is called good and great according to substance, or anything else that is predicated of Him in respect to Himself, but that some things also are predicated relatively, i.e. not in respect to Himself, but in respect to something which is not Himself; as He is called the Father in respect to the Son, or the Lord in respect to the creature that serves Him; and that here, if anything thus relatively predicated, i.e. predicated in respect to something that is not Himself, is predicated also as in time, as, e.g., "Lord, You have become our refuge," then nothing happens to Him so as to work a change in Him, but He Himself continues altogether unchangeable in His own nature or essence.
In the sixth, the question how Christ is called by the mouth of the apostle "the power of God and the wisdom of God," is so far argued that the more careful handling of that question is deferred, viz. whether He from whom Christ is begotten is not wisdom Himself, but only the father of His own wisdom, or whether wisdom begat wisdom. But be it which it may, the equality of the Trinity became apparent in this book also, and that God was not triple, but a Trinity; and that the Father and the Son are not, as it were, a double as opposed to the single Holy Spirit: for therein three are not anything more than one. We considered, too, how to understand the words of Bishop Hilary, "Eternity in the Father, form in the Image, use in the Gift."
In the seventh, the question is explained which had been deferred: in what way that God who begat the Son is not only Father of His own power and wisdom, but is Himself also power and wisdom; so, too, the Holy Spirit; and yet that they are not three powers or three wisdoms, but one power and one wisdom, as one God and one essence. It was next inquired, in what way they are called one essence, three persons, or by some Greeks one essence, three substances; and we found that the words were so used through the needs of speech, that there might be one term by which to answer, when it is asked what the three are, whom we truly confess to be three, viz. Father, and Son, and Holy Spirit.
In the eighth, it is made plain by reason also to those who understand, that not only the Father is not greater than the Son in the substance of truth, but that both together are not anything greater than the Holy Spirit alone, nor that any two at all in the same Trinity are anything greater than one, nor all three together anything greater than each severally. Next, I have pointed out, that by means of the truth, which is beheld by the understanding, and by means of the highest good, from which is all good, and by means of the righteousness for which a righteous mind is loved even by a mind not yet righteous, we might understand, so far as it is possible to understand, that not only incorporeal but also unchangeable nature which is God; and by means, too, of love, which in the Holy Scriptures is called God, by which, first of all, those who have understanding begin also, however feebly, to discern the Trinity, to wit, one that loves, and that which is loved, and love.
In the ninth, the argument advances as far as to the image of God, viz. man in respect to his mind; and in this we found a kind of trinity, i.e. the mind, and the knowledge whereby the mind knows itself, and the love whereby it loves both itself and its knowledge of itself; and these three are shown to be mutually equal, and of one essence.
In the tenth, the same subject is more carefully and subtly handled, and is brought to this point, that we found in the mind a still more manifest trinity of the mind, viz. in memory, and understanding, and will. But since it turned out also, that the mind could never be in such a case as not to remember, understand, and love itself, although it did not always think of itself; but that when it did think of itself, it did not in the same act of thought distinguish itself from things corporeal; the argument respecting the Trinity, of which this is an image, was deferred, in order to find a trinity also in the things themselves that are seen with the body, and to exercise the reader's attention more distinctly in that.
Accordingly, in the eleventh, we chose the sense of sight, wherein that which should have been there found to hold good might be recognized also in the other four bodily senses, although not expressly mentioned; and so a trinity of the outer man first showed itself in those things which are discerned from without, to wit, from the bodily object which is seen, and from the form which is thence impressed upon the eye of the beholder, and from the purpose of the will combining the two. But these three things, as was patent, were not mutually equal and of one substance. Next, we found yet another trinity in the mind itself, introduced into it, as it were, by the things perceived from without; wherein the same three things, as it appeared, were of one substance: the image of the bodily object which is in the memory, and the form thence impressed when the mind's eye of the thinker is turned to it, and the purpose of the will combining the two. But we found this trinity to pertain to the outer man, on this account, that it was introduced into the mind from bodily objects which are perceived from without.
In the twelfth, we thought good to distinguish wisdom from knowledge, and to seek first, as being the lower of the two, a kind of appropriate and special trinity in that which is specially called knowledge; but that although we have got now in this to something pertaining to the inner man, yet it is not yet to be either called or thought an image of God.
And this is discussed in the thirteenth book by the commendation of Christian faith.
In the fourteenth we discuss the true wisdom of man, viz. that which is granted him by God's gift in the partaking of that very God Himself, which is distinct from knowledge; and the discussion reached this point, that a trinity is discovered in the image of God, which is man in respect to his mind, which mind is "renewed in the knowledge" of God, "after the image of Him that created" man; "after His own image;" and so obtains wisdom, wherein is the contemplation of things eternal.
Augustine provides a summary of the work in the final book (Book XV, Chapter 3):
In the first book, the unity and equality of that highest Trinity is shown from Holy Scripture.
In the second, third, and fourth, the same: but a careful handling of the question respecting the sending of the Son and of the Holy Spirit has resulted in three books; and we have demonstrated, that He who is sent is not therefore less than He who sends because the one sent, the other was sent; since the Trinity, which is in all things equal, being also equally in its own nature unchangeable, and invisible, and everywhere present, works indivisibly.
In the fifth,—with a view to those who think that the substance of the Father and of the Son is therefore not the same, because they suppose everything that is predicated of God to be predicated according to substance, and therefore contend that to beget and to be begotten, or to be begotten and unbegotten, as being diverse, are diverse substances,—it is demonstrated that not everything that is predicated of God is predicated according to substance, as He is called good and great according to substance, or anything else that is predicated of Him in respect to Himself, but that some things also are predicated relatively, i.e. not in respect to Himself, but in respect to something which is not Himself; as He is called the Father in respect to the Son, or the Lord in respect to the creature that serves Him; and that here, if anything thus relatively predicated, i.e. predicated in respect to something that is not Himself, is predicated also as in time, as, e.g., "Lord, You have become our refuge," then nothing happens to Him so as to work a change in Him, but He Himself continues altogether unchangeable in His own nature or essence.
In the sixth, the question how Christ is called by the mouth of the apostle "the power of God and the wisdom of God," is so far argued that the more careful handling of that question is deferred, viz. whether He from whom Christ is begotten is not wisdom Himself, but only the father of His own wisdom, or whether wisdom begat wisdom. But be it which it may, the equality of the Trinity became apparent in this book also, and that God was not triple, but a Trinity; and that the Father and the Son are not, as it were, a double as opposed to the single Holy Spirit: for therein three are not anything more than one. We considered, too, how to understand the words of Bishop Hilary, "Eternity in the Father, form in the Image, use in the Gift."
In the seventh, the question is explained which had been deferred: in what way that God who begat the Son is not only Father of His own power and wisdom, but is Himself also power and wisdom; so, too, the Holy Spirit; and yet that they are not three powers or three wisdoms, but one power and one wisdom, as one God and one essence. It was next inquired, in what way they are called one essence, three persons, or by some Greeks one essence, three substances; and we found that the words were so used through the needs of speech, that there might be one term by which to answer, when it is asked what the three are, whom we truly confess to be three, viz. Father, and Son, and Holy Spirit.
In the eighth, it is made plain by reason also to those who understand, that not only the Father is not greater than the Son in the substance of truth, but that both together are not anything greater than the Holy Spirit alone, nor that any two at all in the same Trinity are anything greater than one, nor all three together anything greater than each severally. Next, I have pointed out, that by means of the truth, which is beheld by the understanding, and by means of the highest good, from which is all good, and by means of the righteousness for which a righteous mind is loved even by a mind not yet righteous, we might understand, so far as it is possible to understand, that not only incorporeal but also unchangeable nature which is God; and by means, too, of love, which in the Holy Scriptures is called God, by which, first of all, those who have understanding begin also, however feebly, to discern the Trinity, to wit, one that loves, and that which is loved, and love.
In the ninth, the argument advances as far as to the image of God, viz. man in respect to his mind; and in this we found a kind of trinity, i.e. the mind, and the knowledge whereby the mind knows itself, and the love whereby it loves both itself and its knowledge of itself; and these three are shown to be mutually equal, and of one essence.
In the tenth, the same subject is more carefully and subtly handled, and is brought to this point, that we found in the mind a still more manifest trinity of the mind, viz. in memory, and understanding, and will. But since it turned out also, that the mind could never be in such a case as not to remember, understand, and love itself, although it did not always think of itself; but that when it did think of itself, it did not in the same act of thought distinguish itself from things corporeal; the argument respecting the Trinity, of which this is an image, was deferred, in order to find a trinity also in the things themselves that are seen with the body, and to exercise the reader's attention more distinctly in that.
Accordingly, in the eleventh, we chose the sense of sight, wherein that which should have been there found to hold good might be recognized also in the other four bodily senses, although not expressly mentioned; and so a trinity of the outer man first showed itself in those things which are discerned from without, to wit, from the bodily object which is seen, and from the form which is thence impressed upon the eye of the beholder, and from the purpose of the will combining the two. But these three things, as was patent, were not mutually equal and of one substance. Next, we found yet another trinity in the mind itself, introduced into it, as it were, by the things perceived from without; wherein the same three things, as it appeared, were of one substance: the image of the bodily object which is in the memory, and the form thence impressed when the mind's eye of the thinker is turned to it, and the purpose of the will combining the two. But we found this trinity to pertain to the outer man, on this account, that it was introduced into the mind from bodily objects which are perceived from without.
In the twelfth, we thought good to distinguish wisdom from knowledge, and to seek first, as being the lower of the two, a kind of appropriate and special trinity in that which is specially called knowledge; but that although we have got now in this to something pertaining to the inner man, yet it is not yet to be either called or thought an image of God.
And this is discussed in the thirteenth book by the commendation of Christian faith.
In the fourteenth we discuss the true wisdom of man, viz. that which is granted him by God's gift in the partaking of that very God Himself, which is distinct from knowledge; and the discussion reached this point, that a trinity is discovered in the image of God, which is man in respect to his mind, which mind is "renewed in the knowledge" of God, "after the image of Him that created" man; "after His own image;" and so obtains wisdom, wherein is the contemplation of things eternal.
John Calvin from "The Institutes of the Christian Religion"
From Book One, Chapter Thirteen
THE UNITY OF THE DIVINE ESSENCE IN THREE PERSONS TAUGHT, IN SCRIPTURE, FROM THE FOUNDATION OF THE WORLD.
This chapter consists of two parts.
The former delivers the orthodox doctrine concerning the Holy Trinity. This occupies from sec. 1-21,and may be divided into four heads; the first, treating of the meaning of Person, including both the term and the thing meant by it, sec. 2-6; the second, proving the deity of the Son, sec. 7-13;the third, the deity of the Holy Spirit, sec. 14 and 15; and the fourth, explaining what is to be held concerning the Holy Trinity.
The second part of the chapter refutes certain heresies which have arisen, particularly in our age, in opposition to this orthodox doctrine. This occupies from sec. 21 to the end.
THE UNITY OF THE DIVINE ESSENCE IN THREE PERSONS TAUGHT, IN SCRIPTURE, FROM THE FOUNDATION OF THE WORLD.
This chapter consists of two parts.
The former delivers the orthodox doctrine concerning the Holy Trinity. This occupies from sec. 1-21,and may be divided into four heads; the first, treating of the meaning of Person, including both the term and the thing meant by it, sec. 2-6; the second, proving the deity of the Son, sec. 7-13;the third, the deity of the Holy Spirit, sec. 14 and 15; and the fourth, explaining what is to be held concerning the Holy Trinity.
The second part of the chapter refutes certain heresies which have arisen, particularly in our age, in opposition to this orthodox doctrine. This occupies from sec. 21 to the end.
The Self-Giving Triune God, The Imago Dei And The Nature Of The Local Church: An Ontology Of Mission
The Self-Giving Triune God, The Imago Dei And The Nature Of The Local Church: An Ontology Of Mission by J. Scott Horrell
Three major points are developed:
1. The self-giving nature of the tri-personal God.
2. The implications of a self-giving God for man as the image of God.
3. How understanding the self-giving God should effect our concept of the local church and its role in the world.
He argues that a proper understanding of perichoresis is foundational for effective Christian witness and mission in our world.
Three major points are developed:
1. The self-giving nature of the tri-personal God.
2. The implications of a self-giving God for man as the image of God.
3. How understanding the self-giving God should effect our concept of the local church and its role in the world.
He argues that a proper understanding of perichoresis is foundational for effective Christian witness and mission in our world.
The Living Breath of God
What are the "three steps" God used to fashion humanity?
Check out The Living Breath of God and the Three Steps in Fashioning Humanity by Eugen J. Pentiuc of the Eastern Orthodox Church.
A Quick Outline:
1. First Step: Humanity as Reflection of the Triune God
(A) Unity in diversity (Gen 1:26-27)
(B) God’s ‘living breath’ (Gen 2:7)
2. Second Step: Reshaping the Face of Humanity
(A) A help like humanity’s opposite (Gen 2:18)
(B) A help from inside the humanity (Gen 2:21-22)
3. Third Step: Humanity’s Unity Regained
(A) Becoming ‘one flesh’ (Gen 2:24)
Check out The Living Breath of God and the Three Steps in Fashioning Humanity by Eugen J. Pentiuc of the Eastern Orthodox Church.
A Quick Outline:
1. First Step: Humanity as Reflection of the Triune God
(A) Unity in diversity (Gen 1:26-27)
(B) God’s ‘living breath’ (Gen 2:7)
2. Second Step: Reshaping the Face of Humanity
(A) A help like humanity’s opposite (Gen 2:18)
(B) A help from inside the humanity (Gen 2:21-22)
3. Third Step: Humanity’s Unity Regained
(A) Becoming ‘one flesh’ (Gen 2:24)
Jonathan Edwards
Read a perceptive and probing account of how to think rightly about the Trinity from arguably America's greatest Theologian, Jonathan Edwards.
The Divine Dance - Exploring the Mystery of the Trinity
The Divine Dance - Exploring the Mystery of the Trinity by Richard Rohr
Richard Rohr is a Franciscan Priest and Founder of the Center for Action and Contemplation. These CD's are truly a feast for the soul. The focus is on the communal and participatory nature of the Trinity -- the Trinity isn't so much a doctrine to be discussed, but rather it is REALITY that invites our participation, being expressed in mutual giving and receiving in loving relationship.
Richard Rohr is a Franciscan Priest and Founder of the Center for Action and Contemplation. These CD's are truly a feast for the soul. The focus is on the communal and participatory nature of the Trinity -- the Trinity isn't so much a doctrine to be discussed, but rather it is REALITY that invites our participation, being expressed in mutual giving and receiving in loving relationship.
Claims of Jesus
1. Jesus claimed that by believing in Him one can have eternal life (Jn 1:12, 3:16-18, 3:36, 5:24, 6:27, 47, 10:9, 28, 11:25). This is quite a claim for any man to make. In Psalm 119, the psalmist says about a dozen times that it is God that gives life. Jesus, in John 5:21, claims this power for Himself.
2. Jesus claimed to forgive sin. In Mark 2:5 Jesus said, " My son, your sins are forgiven." The reaction to these words by the scribes give us a clue as to what Jesus was really saying. Remember that when we interpret Scripture we cannot pour our own meaning into it, but can only try to understand it as it was intended to the original audience. In those day it was well understood by Jews that only God could forgive sin. Thus Jesus claiming to forgive sin was a claim to be God. Look at the Jews reaction. "It is blasphemy! Who can forgive sins but God alone?" Jesus had an excellent opportunity to clarify the situation, to correct the scribes if they misunderstood His words. He did not.
3. Jesus regarded the kingdom of God as His own (Matt. 12:28, 13:41, 19:14, 24)
4. Jesus regarded God's angels (Luke 12:8-9, 15:10) as His angels (Matt. 13:41).
5. Jesus claimed God's elect (Mark 13:20, Eph. 1:4, 11) to be His own (Jn. 15:16).
6. Jesus claimed to be one with the Father (John 10:30). Read along in verse 31. Why did the Jews pick up stones? Well, Lev. 24:16 makes it clear that if someone claimed to be God he was to be stoned to death. Being the law-abiding Jews that they were, the Jews were merely reacting to Jesus' claim of deity. Once again Jesus could have set them straight, after all His life was on the line. He did not. If that is not enough evidence read along to verse 33. They said He claimed to be God and Jesus did not argue with them.
7. Jesus said that seeing Him is seeing the Father (John 14:7, 9). Philip, longing to see God, the Father, says show me Him. Jesus says if you've seen me you've seen God. No doubt this was a claim of deity.
8. Jesus called God His father. This claim was Jesus stating that He was equal with God. John 5:18 reads, "For this reason Jews tried all the harder to kill Him; not only was He breaking the Sabbath, but He was even calling God His own Father, making Himself equal with God." That is quite a contrast with Romans 3:23 which says we all fall short of the standard of God. That all includes every man ever created. In those times claiming equality with God, was claiming to be God.
9. Jesus juxtaposes God's words with His words. Time and again He says, "You have heard that it was said,... but I say to you(Matt. 5:21-22, 27-28). Here He places His word on the same level of the Old Testament. Some may argue that all prophets spoke this way, and that Jesus was only claiming to be a prophet. But the common formula for a prophet is " the word of the Lord came to me, saying....(Jer. 1:11, Ezek. 1:3) Jesus simply says, "I say to you..."
10. God is called the Alpha and Omega. Jesus is called the Alpha and Omega. "I am the Alpha and Omega," says the Lord God (Rev. 1:8) Yet in Revelation 1:17 John records Jesus as saying, " I am the First and Last." In Revelation 2:8 John says the same of Jesus. And in Revelation 21:6 Jesus says, "I am the Alpha and the Omega." Here again Jesus is claiming to be the same as the Lord God.
11. Jesus accepted worship. In John 20:28 Thomas say "My Lord and My God." Jesus does nothing to correct or rebuke him. In Revelation John bowed down to worship and angel, but the angel rebuked him. Surely, Jesus would have stopped Thomas had he been making a mistake.
by Kelly Liebengood
2. Jesus claimed to forgive sin. In Mark 2:5 Jesus said, " My son, your sins are forgiven." The reaction to these words by the scribes give us a clue as to what Jesus was really saying. Remember that when we interpret Scripture we cannot pour our own meaning into it, but can only try to understand it as it was intended to the original audience. In those day it was well understood by Jews that only God could forgive sin. Thus Jesus claiming to forgive sin was a claim to be God. Look at the Jews reaction. "It is blasphemy! Who can forgive sins but God alone?" Jesus had an excellent opportunity to clarify the situation, to correct the scribes if they misunderstood His words. He did not.
3. Jesus regarded the kingdom of God as His own (Matt. 12:28, 13:41, 19:14, 24)
4. Jesus regarded God's angels (Luke 12:8-9, 15:10) as His angels (Matt. 13:41).
5. Jesus claimed God's elect (Mark 13:20, Eph. 1:4, 11) to be His own (Jn. 15:16).
6. Jesus claimed to be one with the Father (John 10:30). Read along in verse 31. Why did the Jews pick up stones? Well, Lev. 24:16 makes it clear that if someone claimed to be God he was to be stoned to death. Being the law-abiding Jews that they were, the Jews were merely reacting to Jesus' claim of deity. Once again Jesus could have set them straight, after all His life was on the line. He did not. If that is not enough evidence read along to verse 33. They said He claimed to be God and Jesus did not argue with them.
7. Jesus said that seeing Him is seeing the Father (John 14:7, 9). Philip, longing to see God, the Father, says show me Him. Jesus says if you've seen me you've seen God. No doubt this was a claim of deity.
8. Jesus called God His father. This claim was Jesus stating that He was equal with God. John 5:18 reads, "For this reason Jews tried all the harder to kill Him; not only was He breaking the Sabbath, but He was even calling God His own Father, making Himself equal with God." That is quite a contrast with Romans 3:23 which says we all fall short of the standard of God. That all includes every man ever created. In those times claiming equality with God, was claiming to be God.
9. Jesus juxtaposes God's words with His words. Time and again He says, "You have heard that it was said,... but I say to you(Matt. 5:21-22, 27-28). Here He places His word on the same level of the Old Testament. Some may argue that all prophets spoke this way, and that Jesus was only claiming to be a prophet. But the common formula for a prophet is " the word of the Lord came to me, saying....(Jer. 1:11, Ezek. 1:3) Jesus simply says, "I say to you..."
10. God is called the Alpha and Omega. Jesus is called the Alpha and Omega. "I am the Alpha and Omega," says the Lord God (Rev. 1:8) Yet in Revelation 1:17 John records Jesus as saying, " I am the First and Last." In Revelation 2:8 John says the same of Jesus. And in Revelation 21:6 Jesus says, "I am the Alpha and the Omega." Here again Jesus is claiming to be the same as the Lord God.
11. Jesus accepted worship. In John 20:28 Thomas say "My Lord and My God." Jesus does nothing to correct or rebuke him. In Revelation John bowed down to worship and angel, but the angel rebuked him. Surely, Jesus would have stopped Thomas had he been making a mistake.
by Kelly Liebengood
Jesus in the Old Testament
From The Virgin Birth and the Incarnation by Arthur C. Custance:
The Use of the Term "Lord" for the Trinity in the Old Testament
Jesus as Jehovah
The Use of the Term "Lord" for the Trinity in the Old Testament
Jesus as Jehovah
The Names of God
The Names of God compiled by Lambert Dolphin. Also includes some additional resources for scriptural study of the Trinity.
The Hebrew Names of God is an additional excellent resource, especially here.
The Hebrew Names of God is an additional excellent resource, especially here.
Early Trinitarian Quotes
Polycarp (70-155/160). Bishop of Smyrna. Disciple of John the Apostle.
"O Lord God almighty...I bless you and glorify you through the eternal and heavenly high priest Jesus Christ, your beloved Son, through whom be glory to you, with Him and the Holy Spirit, both now and forever" (n. 14, ed. Funk; PG 5.1040).
Justin Martyr (100-165). He was a Christian apologist and martyr.
"For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water" (First Apol., LXI).
Ignatius of Antioch (died 98/117). Bishop of Antioch. He wrote in defense of Christianity.
"In Christ Jesus our Lord, by whom and with whom be glory and power to the Father with the Holy Spirit for ever" (n. 7; PG 5.988). "We have also as a Physician the Lord our God Jesus the Christ the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For ‘the Word was made flesh.' Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts." (Alexander Roberts and James Donaldson, eds., The ante-Nicene Fathers, Grand Rapids: Eerdmans, 1975 rpt., Vol. 1, p. 52, Ephesians 7.)
Irenaeus (115-190). As a boy he listened to Polycarp, disciple of John. Became Bishop of Lyons. "The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: ...one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His manifestation from heaven in the glory of the Father ‘to gather all things in one,' and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ‘every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess; to him, and that He should execute just judgment towards all...'" (Against Heresies X.l)
Tertullian (160-215). African apologist and theologian. Wrote in defense of Christianity.
"We define that there are two, the Father and the Son, and three with the Holy Spirit, and this number is made by the pattern of salvation...[which] brings about unity in trinity, interrelating the three, the Father, the Son, and the Holy Spirit. They are three, not in dignity, but in degree, not in substance but in form, not in power but in kind. They are of one substance and power, because there is one God from whom these degrees, forms and kinds devolve in the name of Father, Son and Holy Spirit." (Adv. Prax. 23; PL 2.156-7).
Origen (185-254). Alexandrian theologian. Defended Christianity and wrote much about Christianity. "If anyone would say that the Word of God or the Wisdom of God had a beginning, let him beware lest he direct his impiety rather against the unbegotten Father, since he denies that he was always Father, and that he has always begotten the Word, and that he always had wisdom in all previous times or ages or whatever can be imagined in priority...There can be no more ancient title of almighty God than that of Father, and it is through the Son that he is Father" (De Princ. 1.2.; PG 11.132). "For if [the Holy Spirit were not eternally as He is, and had received knowledge at some time and then became the Holy Spirit] this were the case, the Holy Spirit would never be reckoned in the unity of the Trinity, i.e., along with the unchangeable Father and His Son, unless He had always been the Holy Spirit." (Alexander Roberts and James Donaldson, eds., The Ante-Nicene Fathers, Grand Rapids: Eerdmans, 1975 rpt., Vol. 4, p. 253, de Principiis, 1.111.4) "Moreover, nothing in the Trinity can be called greater or less, since the fountain of divinity alone contains all things by His word and reason, and by the Spirit of His mouth sanctifies all things which are worthy of sanctification..." (Roberts and Donaldson, Ante-Nicene Fathers, Vol. 4, p. 255, de Principii., I. iii. 7).
"O Lord God almighty...I bless you and glorify you through the eternal and heavenly high priest Jesus Christ, your beloved Son, through whom be glory to you, with Him and the Holy Spirit, both now and forever" (n. 14, ed. Funk; PG 5.1040).
Justin Martyr (100-165). He was a Christian apologist and martyr.
"For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water" (First Apol., LXI).
Ignatius of Antioch (died 98/117). Bishop of Antioch. He wrote in defense of Christianity.
"In Christ Jesus our Lord, by whom and with whom be glory and power to the Father with the Holy Spirit for ever" (n. 7; PG 5.988). "We have also as a Physician the Lord our God Jesus the Christ the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For ‘the Word was made flesh.' Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts." (Alexander Roberts and James Donaldson, eds., The ante-Nicene Fathers, Grand Rapids: Eerdmans, 1975 rpt., Vol. 1, p. 52, Ephesians 7.)
Irenaeus (115-190). As a boy he listened to Polycarp, disciple of John. Became Bishop of Lyons. "The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: ...one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His manifestation from heaven in the glory of the Father ‘to gather all things in one,' and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ‘every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess; to him, and that He should execute just judgment towards all...'" (Against Heresies X.l)
Tertullian (160-215). African apologist and theologian. Wrote in defense of Christianity.
"We define that there are two, the Father and the Son, and three with the Holy Spirit, and this number is made by the pattern of salvation...[which] brings about unity in trinity, interrelating the three, the Father, the Son, and the Holy Spirit. They are three, not in dignity, but in degree, not in substance but in form, not in power but in kind. They are of one substance and power, because there is one God from whom these degrees, forms and kinds devolve in the name of Father, Son and Holy Spirit." (Adv. Prax. 23; PL 2.156-7).
Origen (185-254). Alexandrian theologian. Defended Christianity and wrote much about Christianity. "If anyone would say that the Word of God or the Wisdom of God had a beginning, let him beware lest he direct his impiety rather against the unbegotten Father, since he denies that he was always Father, and that he has always begotten the Word, and that he always had wisdom in all previous times or ages or whatever can be imagined in priority...There can be no more ancient title of almighty God than that of Father, and it is through the Son that he is Father" (De Princ. 1.2.; PG 11.132). "For if [the Holy Spirit were not eternally as He is, and had received knowledge at some time and then became the Holy Spirit] this were the case, the Holy Spirit would never be reckoned in the unity of the Trinity, i.e., along with the unchangeable Father and His Son, unless He had always been the Holy Spirit." (Alexander Roberts and James Donaldson, eds., The Ante-Nicene Fathers, Grand Rapids: Eerdmans, 1975 rpt., Vol. 4, p. 253, de Principiis, 1.111.4) "Moreover, nothing in the Trinity can be called greater or less, since the fountain of divinity alone contains all things by His word and reason, and by the Spirit of His mouth sanctifies all things which are worthy of sanctification..." (Roberts and Donaldson, Ante-Nicene Fathers, Vol. 4, p. 255, de Principii., I. iii. 7).
Dante's Final Vision
Now shall my telling of what I remember
Fall far below the babbling of a baby
Still bathing its tongue at the mother’s breast.
Not that there is more than a single semblance
Within that living Light on which I looked
And which is always what it was before,
But by the sight that gathered strength in me
As I gazed on, what was One in appearance
Was altering for me as I was changing.
In the profound and shining-clear Existence
Of the deep Light appeared to me three circles
Of one dimension and three different colors.
One seemed to be reflected by the other,
Rainbow by rainbow, while the third seemed fire
Breathed equally from one and from the other.
O how pale now is language and how paltry
For my conception! And for what I saw
My words are not enough to call them meager.
O everlasting Light, you dwell alone
In yourself, know yourself alone, and known
And knowing, love and smile upon yourself!
That middle circle which appeared in you
To be conceived as a reflected light,
After my eyes had studied it a while,
Within itself and in its coloring
Seemed to be painted with our human likeness
So that my eyes were wholly focused on it.
As the geometer who sets himself
To square the circle and who cannot find,
For all his thought, the principle he needs,
Just so was I on seeing this new vision
I wanted to see how our image fuses
Into the circle and finds its place in it,
Yet my wings were not meant for such a flight —
Except that then my mind was struck by lightning
Through which my longing was at last fulfilled.
Here powers failed my high imagination:
But by now my desire and will were turned,
Like a balanced wheel rotated evenly,
By the Love that moves the sun and the other stars.
-from Dante's Paradiso, Canto XXXIII (Cotter Translation)
Fall far below the babbling of a baby
Still bathing its tongue at the mother’s breast.
Not that there is more than a single semblance
Within that living Light on which I looked
And which is always what it was before,
But by the sight that gathered strength in me
As I gazed on, what was One in appearance
Was altering for me as I was changing.
In the profound and shining-clear Existence
Of the deep Light appeared to me three circles
Of one dimension and three different colors.
One seemed to be reflected by the other,
Rainbow by rainbow, while the third seemed fire
Breathed equally from one and from the other.
O how pale now is language and how paltry
For my conception! And for what I saw
My words are not enough to call them meager.
O everlasting Light, you dwell alone
In yourself, know yourself alone, and known
And knowing, love and smile upon yourself!
That middle circle which appeared in you
To be conceived as a reflected light,
After my eyes had studied it a while,
Within itself and in its coloring
Seemed to be painted with our human likeness
So that my eyes were wholly focused on it.
As the geometer who sets himself
To square the circle and who cannot find,
For all his thought, the principle he needs,
Just so was I on seeing this new vision
I wanted to see how our image fuses
Into the circle and finds its place in it,
Yet my wings were not meant for such a flight —
Except that then my mind was struck by lightning
Through which my longing was at last fulfilled.
Here powers failed my high imagination:
But by now my desire and will were turned,
Like a balanced wheel rotated evenly,
By the Love that moves the sun and the other stars.
-from Dante's Paradiso, Canto XXXIII (Cotter Translation)
Preliminary Articles
Please read the following encyclopedia entries to gain a brief overview of some of the most important issues and conflicts concerning the development of the doctrine of the Trinity:
Catholic Encyclopedia
ISBE Part I Part II
Wikipedia
Bible.org
Catholic Encyclopedia
ISBE Part I Part II
Wikipedia
Bible.org
Idols of the Mind
“When we try to imagine what God is like we must of necessity use that which is not God as the raw material for our minds to work on; hence whatever we visualize God to be, He is not, for we have constructed our image out of that which He has made and what He has made is not God. If we insist upon trying to imagine Him, we end with an idol, made not with hands but with thoughts; and an idol of the mind is as offensive to God as an idol of the hand.”
A.W. Tozer – The Knowledge of the Holy
A.W. Tozer – The Knowledge of the Holy
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