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Trinity

in Christian doctrine, the unity of Father, Son, and Holy Spirit as

three persons in one Godhead.

Neither the word Trinity nor the explicit doctrine appears in the NewTestament, nor did Jesus and his followers intend to contradict the

Shema in the Hebrew -script-ures: Hear, O Israel: The Lord ourGod is one Lord (Deuteronomy 6:4). The earliest Christians,

however, had to cope with the implications of the coming of JesusChrist and of the presumed presence and power of God among them

i.e., the Holy Spirit, whose coming was connected with thecelebration of the Pentecost. The Father, Son, and Holy Spirit were

associated in such New Testament passages as the GreatCommission: Go therefore and make disciples of all nations,

baptizing them in the name of the Father and of the Son and of theHoly Spirit (Matthew 28:19)-;- and in the apostolic benediction:

The grace of the Lord Jesus Christ and the love of God and thefellowship of the Holy Spirit be with you all (2 Corinthians 13:14).

Thus, the New Testament established the basis for the doctrine of theTrinity.

The doctrine developed gradually over several centuries and throughmany controversies. Initially, both the requirements of monotheism

inherited from the Hebrew -script-ures and the implications of theneed to interpret the biblical teaching to Greco-Roman religions

seemed to demand that the divine in Christ as the Word,-or-Logos,be interpreted as subordinate to the Supreme Being. An alternative

solution was to interpret Father, Son, and Holy Spirit as three modesof the self-disclosure of the one God but not as distinct within thebeing of God itself. The first tendency recognized the distinctness

among the three, but at the cost of their equality and hence of theirunity (subordinationism)-;- the second came to terms with their

unity, but at the cost of their distinctness as persons (modalism). Itwas not until the 4th century that the distinctness of the three andtheir unity were brought together in a single orthodox doctrine of

one essence and three persons.

The Council of Nicaea in 325 stated the crucial formula for thatdoctrine in its confession that the Son is of the same substance

[homoousios] as the Father, even though it said very little about theHoly Spirit. Over the next half century, Athanasius defended and

refined the Nicene formula, and, by the end of the 4th century, underthe leadership of Basil of Caesarea, Gregory of Nyssa, and Gregoryof Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity

took substantially the form it has maintained ever since. It isaccepted in all of the historic confessions of Christianity, even

though the impact of the Enlightenment decreased its importance.

1 5

1

51 (

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For Christ s Sake Tom Harpur. ).

------------------------- :

(Oxford Companion to the Bible, ed. Bruce Metzger, OUP, 1993, p.782).

"Because the Trinity is such an important part of later Christiandoctrine, it is striking that the term does not appear in the NT.

Likewise the developed concept of three coequal partners in theGodhead found in later creedal formulations cannot be clearly

detected within the confines of the canon"

" .

.. "

--------------:

(Illustrated Bible Dictionary, Intervarsity Press, Tyndale HousePublishers, 1980, part 3, p. 1).

"The word Trinity is not found in the Bible.... It did not find a placeformally in the theology of the church until the fourth century"

...

----------------------

: (New Catholic Encyclopedia, 1967, Vol. XIV, p. 304).

The Trinity "is not -dir-ectly and immediately the Word of God"

----------------

:

(The Catholic Encyclopedia, 1912, Vol. 15, p. 47).

"In -script-ure there is yet no single term by which the Three DivinePersons are denoted together. The word Trias (of which the Latin

Trinitas is a translation) is first found in Theophilus of Antioch

about 180 AD.... Shortly afterwards it appears in its Latin form ofTrinitas in Tertullian"

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The Gospel According to Mark: background and overview ( article-73433)

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Judas walked about in this world a sad example of impiety-;- for hisbody having swollen to such an extent that he could not pass where a

chariot could pass easily, he was crushed by the chariot, so that hisbowels gushed out.

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from the fortieth and fiftieth year a man begins to decline towardsold age, which our Lord possessed while He still fulfilled the office

of a Teacher, even as the Gospel and all the elders testify-;- thosewho were conversant in Asia with John, the disciple of the Lord,[affirming] that John conveyed to them that information. And heremained among them up to the times of Trajan. Some of them,

moreover, saw not only John, but the other apostles also, and heardthe very same account from them, and bear testimony as to the

[validity of] the statement. Whom then should we rather believe?Whether such men as these,-or-Ptolemaeus, who never saw the

apostles, and who never even in his dreams attained to the slightesttrace of an apostle?

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In the Gospel that the Nazareans and Ebionites use, which I recentlytranslated from Hebrew into Greek, and which most people consider

the authentic version of Matthew, the man with a withered hand isdescribed as a mason, who sought for help in words like these: Iwas a mason who made a living with my hands-;- I beseech you,

Jesus, -restore- my health so I do not have to beg for foodshamefully.[3]

, : :

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In the Gospel the Nazareans use, we find son of Johoiada insteadof son of Barachia.[5]

16 : 27 ..

" " " () : :".

The name of that one (i.e., Barabbas) is interpreted to meanson oftheir masterin the Gospel written according to the Hebrews. [6]

51 : 27 :

, ( " ) " :

In the Gospel we have often referred to, we read thatthe enormouslintel of the temple was broken and split apart.[7]

:

: " : " " , " : " " : " " "

In the Gospel that is called according to the Hebrews, for thewords, bread to sustain our lives I found the wordmahar,which

means[bread] for tomorrow. [8]

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In the Gospel according to the Hebrews, which was actually writtenin the Chaldean-or-Syriac language but with Hebrew letters, which

the Nazareans still use today and which is the Gospel according tothe Apostles, or, as most believe, according to Matthewa Gospel

that can also be found in the library of Caesareathe followingstory is found: Behold, the mother of the Lord and his brothers

were saying to him, John the Baptist is baptizing for the remissionof sins. Let us go and be baptized by him. But he replied to them,

What sin have I committed that I should go to be baptized by him?Unless possibly what I just said was spoken in ignorance.[9]

:

( ": , ,

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And in the same volume the following is found: [Jesus] said, Ifyour brother sins by speaking a word against you, but then makes it

up to you, you should accept him seven times a day. His discipleSimon said to him, Seven times in a day? The Lord responded,

Yes indeed, I tell youeven up to seventy times seven! For evenamong the prophets, after they were anointed by the Holy Spirit, a

word ofsin was found.[10]

_______________________________

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It is written in a certain Gospel that is called according to theHebrews(if in any event anyone is inclined to accept it, not as an

authority, but to shed some light on the question we have posed) thatanother rich man asked [Jesus], Master, what good thing must I do

to have life? He replied to him, O man, you should keep the lawand the prophets. He responded, I have already done that. Jesus

said to him, Go, sell all that you have and distribute the proceeds tothe poor-;- then come, follow me. But the rich man began to scratch

his head, for he was not pleased. And the Lord said to him, Howcan you say, I have kept the law and the prophets? For it is written

in the law, You shall love your neighbor as yourself. But look,many of your brothers, sons of Abraham, are clothed in excrement

and dying of hunger while your house is filled with many goodthings, not one of which goes forth to these others. He turned and

said to his disciple Simon, sitting beside him, Simon, son of Jonah,

it is easier for a camel to pass through the eye of a needle than for arich person to enter the kingdom of heaven.[11]

_____________________________

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[Cf. Matt. 25:1430] For the Gospel that has come down to us inHebrew letters makes the threat not against the one who hid the

(masters) money but against the one who engaged in riotous living.For [the master] had three slaves, one who used up his fortune with

whores and flute-players, one who invested the money and increasedits value, and one who hid it. The first was welcomed with open

arms, the second was blamed, and only the third was locked up inprison. [12]

: :

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But [the Lord] taught about the reason for the division of the souls inthe houses, as we have found somewhere in the Gospel used by the

Jews and written in Hebrew, where he saysI will choose for myselfthose who are good those given to me by my Father in heaven.

[13]

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Theological Seminary.

" "20 .Juesus Interrupted God s Problem Misquoting Jesus