What is the Trinity?
(from carm.org)

by Matt Slick | Nov 24, 2008 | Doctrine and Theology, Christian Theology
What is the Trinity? The word “trinity” is a term used to denote the Christian doctrine that God exists as a unity of three distinct, simultaneous persons: Father, Son, and Holy Spirit. Each of the persons is distinct from the other in relation (Economic Trinity), yet each is identical in essence (Ontological Trinity). The Trinity is not comprised of parts – as in the three persons being three parts of God. Instead, there is one being: God. We call this Divine Simplicity. God is one thing, one substance, one essence. Therefore, because there is only one God, there is only one will. Yet, from Scripture, we perceive the Trinity as three, simultaneous, and distinct persons: Father, Son, and Holy Spirit. Trinity and divine simplicity.
“…the persons are identical in all things except their eternal relations of origin (personal properties): paternity, filiation, spiration. These and these alone distinguish the persons.”1
To expand on the above quote, the Father (as He is called in Scripture) is in a paternal relation to the only begotten Son (as Jesus is called in Scripture, John 1:18; 3:16). The Holy Spirit proceeds (spiration) from the Father and the Son (John 15:26; Gal. 4:6; Phil. 1:19).2

Each of the three persons is fully divine in nature, but each is not different than the other persons in essence. We find in Scripture (See the Trinity Chart), that each has a will, loves, and says “I” and “You” when speaking. The Father is not the same person as the Son, who is not the same person as the Holy Spirit, and who is not the same person as the Father. Each is divine, yet there are not three gods but one God. There are three individual subsistences or persons. The word “subsistence” means something that has a real existence. The word “person” denotes individuality and self-awareness. Though there is only one God, He reveals Himself to us in three simultaneous and distinct persons.
“…every act [in the Trinity] occurs in accordance with his simple essence. No matter which person we are referring to, they all have the one will in common just as they all have the one essence in common…On the other hand, the one, inseparable essence and will has three modes of subsistence: the Father as unbegotten, the Son as begotten, and the Spirit as spirated…the divine essence has three modes of subsistence, each person a subsistence of the one, simple essence.”3
Included in the doctrine of the Trinity is a strict monotheism which is the teaching that there exists in all the universe a single being known as God who is self-existent and unchangeable (Isaiah 43:10; 44:6, 8). Therefore, we must note that the doctrine of the Trinity is not polytheistic as some of its critics proclaim. Trinitarianism is monotheistic.

Many theologians admit that the term “person” is not a perfect word to describe the three individual persons found in God. When we normally use the word person, we understand it to mean physical individuals who exist as separate beings from other individuals. But in God, there are not three entities nor three beings. God is a trinity of persons consisting of one substance and one essence. God is numerically one. Yet, within the single divine essence are three individual subsistences that we call persons. The word “trinity” is not found in the Bible, but this does not mean that the concept is not taught there. The word “monotheism” is not found in the Bible either, but we use it anyway when describing what the Scriptures teach in Isaiah 43:10; 44:6, 8; 45:5. Likewise, the words “omniscience,” which means “all-knowing,” “omnipotence,” which means “all-powerful,” and “omnipresence,” which means “present everywhere” are not found in the Bible either; but we use these words to describe the attributes of God. So, to say that the Trinity isn’t true because the word isn’t in the Bible is an invalid argument.

Is there subordination in the Trinity?
There is, apparently, a subordination within the Trinity regarding order but not substance or essence. We can see that the Father is first, the Son is second, and the Holy Spirit is third. The Father is not begotten, but the Son is (John 3:16). The Holy Spirit proceeds from the Father (John 15:26). The Father sent the Son (1 John 4:10). The Son and the Father send the Holy Spirit (John 14:26; 15:26). The Father creates (Isaiah 44:24), the Son redeems (Gal. 3:13), and the Holy Spirit sanctifies (Rom. 15:16).

This subordination of order does not mean that each of the members of the Godhead are not equal or divine. For example, we see that the Father sent the Son, but this does not mean that the Son is not equal to the Father in essence and divine nature. The Son is equal to the Father in his divinity but inferior in his humanity. A wife is to be subject to her husband; but this does not negate her humanity, essence, or equality. By further analogy, a king and his servant both share human nature. Yet, the king sends the servant to do his will. Jesus said, “For I have come down from heaven, not to do My own will, but the will of Him who sent Me,” (John 6:38). Of course, Jesus already is King; but the analogy shows that because someone is sent, it doesn’t mean they are different from the one who sent him.

Critics of the Trinity will see this subordination as proof that the Trinity is false. They reason that if Jesus were truly God, then He would be completely equal to God the Father in all areas and would not, therefore, be subordinate to the Father in any way. But this objection is not logical. The Son is subordinate in position – having been sent, and being made under the Law (Gal. 4:4). If we look at the analogy of the king and the servant, we certainly would not say that the servant was not human because he was sent. Being sent does not negate sameness in essence. Therefore, the fact that the Son is sent does not mean that He is not divine any more than when my wife sends me to get bread, it means that I am not human.

Is the Trinity confusing?
Another important point about the Trinity is that it can be a difficult concept to grasp, but this does not necessitate an argument against its validity. On the contrary, the fact that it is difficult is an argument for its truth. The Bible is the self-revelation of an infinite God. Therefore, we are bound to encounter concepts which are difficult to understand – especially when dealing with an incomprehensible God who exists in all places at all times. So, when we view descriptions and attributes of God manifested in the Father, the Son, and the Holy Spirit, we discover that a completely comprehensible and understandable explanation of God’s essence and nature is not possible. What we have done, however, is derived from the Scripture the truths that we can grasp and combine them into the doctrine we call The Trinity.

It is the way of the cults to reduce biblical truth to make God comprehensible and understandable by their minds. To this end, they subject God’s word to their own reasoning and end in error. Nevertheless, the following verses are often used to demonstrate that the doctrine of the Trinity is indeed biblical:
Sources:
  1. Baker’s Dictionary of Theology, Everett Harrison, ed. Baker Book House, Grand Rapids, Michigan, 1960.
  2. Berkhoff’s Systematic Theology, Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1988.
  3. Grudem, Wayne, Systematic Theology: An Introduction to Biblical Doctrine, Zondervan Publishing House, Grand Rapids, MI, 1994.
  4. Hodge’s Systematic Theology, Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1981.
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