Posted: October 24, 2011 in Church, Church history, theology
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One of the most profound truths of the Christian faith is the doctrine of the Trinity. It separates Christianity from all other world religions.

The Bible teaches in Deuteronomy 6:4 that God is one; yet from the New Testament it is clear that this one God consists of three persons—Father, Son, and Holy Spirit. The church has always affirmed this doctrine as orthodox, but wrestling with its theological and philosophical implications has been difficult. Especially in the early church, this struggle often produced heresy.

The ancient church of the third and fourth centuries was plagued with false teaching that challenged the deity of Jesus and the Holy Spirit. Whether it was the teachings of Arius or a group called the Pneumatomachians, the Son and the Spirit were regarded as subordinate to the Father. In order to preserve the oneness of God, others argued that Jesus was a man who was adopted as the Son of God; thus He was not eternally the Son.

Others contended that there was one God who revealed Himself in one of three modes—Father, Son, or Spirit. To decide the issue, the early church asked, “Is this what the Scriptures teach?” More specifically, what precise, descriptive words could guard against heresy when it comes to explaining the relationship between the Father, Son, and Spirit? Even into the fifth century, the church labored over these questions.

The orthodox doctrine of the Trinity was a product of a series of debates and councils, sparked in large part by heretical teaching from within the church. It was the collaboration of three friends, the Three Cappadocians—Basil of Caesarea (circa 330–379), Gregory of Nazianzus (circa 329–389), and Gregory of Nyssa (circa 330–394)—that produced the victory over many of these heresies. God clearly used them in a mighty way to formulate the truth about the relationship between the members of the Godhead. Until modern religious liberalism emerged in the nineteenth century, their work provided the definitive framework for thinking and speaking about the Trinitarian God we worship.

Brief biographical sketches place all three as key leaders in the Eastern church. Basil was born into a wealthy Christian family in what would be modern Turkey. Well educated in the schools of Greece, he was appointed bishop of Caesarea. His influence in the development of monasticism was enormous.

His brother, Gregory of Nyssa, became a teacher of rhetoric and was appointed bishop of Nyssa. While the Arians were in resurgence in the Eastern empire, he was deposed and sent into exile for five years. Their mutual friend, Gregory of Nazianzus, was also educated at the universities at Alexandria and Athens, where he met Basil. To one degree or another, each was philosophical, mystical, and monastic. But they shared a deep commitment to orthodox Nicene Christianity. Passionately, each defended the members of the Trinity as coequal, coessential, and coeternal.

Perhaps Basil made the most significant contribution in championing the orthodox view of the Trinity. The language used by theologians of the early church often depicted the Son as subordinate to the Father; He was thus in some way inferior. When it came to the Holy Spirit, there was very little discussion at all.

Basil showed that when we think of the Trinitarian God, we must always separate the terms “essence” and “person”; they are not synonyms. “Essence” is what makes God, God. Attributes such as omnipotence, omnipresence, and omniscience are involved here. “Person” is a term that defines the distinctions within that one essence. Thus we can correctly say “God the Father,” “God the Son,” and “God the Spirit,” while maintaining that they are one and inseparable in being. Basil was also the first theologian to write a major treatise on the Holy Spirit in which he offered proofs for the deity of the Spirit.

Gregory of Nazianzus took the argument a step further. Agreeing with his friend Basil’s contention of the difference between essence and person, Gregory showed that the difference between the three persons is relational. This relationship is delineated as eternally the Father, eternally the Son, and eternally the Spirit. Eternally there has been love and communion between the persons of one essence that constitute the Trinity.

Basil’s brother, Gregory of Nyssa, also showed that the difference between the members of the Godhead is not one of essence or of substance. The difference can be grounded only on the inner relations and functions of each. Any language that results in the Son’s being subordinate to the Father or of the Spirit’s being subordinate to the Son is simply unacceptable.

Thus the Trinity is one God of three persons whose difference is relational and functional, not essential. We do not have three gods or three modes of God; we have one God. Ephesians 1:1–14 illustrates the point quite well—the Father chooses, the Son redeems, the Spirit seals (see also 2 Cor. 13:14; 1 Pet. 1:2). Each member of the Godhead is intimately involved in the drama of salvation. We thus can follow Paul and praise the Trinitarian God of grace!

It is difficult for us in the modern church to imagine how much the early church struggled with choosing the proper words when discussing the nature of the Godhead. But in each generation God raised up individuals to protect the church from error. The Three Cappadocians teach us the importance of precise thinking when it comes to the Trinity. Their precision won the day at the Council of Constantinople in 381 where the forces of heretical thinking were defeated.

Eckman, J. P. (2002). Exploring church history (30–32). Wheaton, Ill.: Crossway.

  1. silasza says:

    1. “Trinity. It separates Christianity from all other world religions.”
    The Trimūrti (English: ‘three forms’; Sanskrit: त्रिमूर्तिः trimūrti), Tri Murati or Trimurati, is a concept in Hinduism “in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver and Shiva the destroyer or transformer.”[1][2] These three gods have been called “the Hindu triad”[3] or the “Great Trinity”,[4] often addressed as “Brahma-Vishnu-Maheshwara.”

    “The Bible teaches in Deuteronomy 6:4 that God is one; yet from the New Testament it is clear that this one God consists of three persons—Father, Son, and Holy Spirit.”
    One God in the OT? NT produces 2 new Gods that the prophets of old are ignorant of?

    “God clearly used them in a mighty way to formulate the truth about the relationship between the members of the Godhead”
    And thanks to the Emperor of Rome who called for the council and presided over it and hence forth the Roman Iron beast would suppress and kill other fellow christians for not adhering to a mysterious trinity.

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