That’s what we’re here to unpack together.

The Trinity can feel overwhelming at first, but it’s also a concept that reveals God’s beauty and complexity in ways we might not expect.

Let’s explore this doctrine step by step and uncover why the Trinity matters for your faith and relationship with God.

What Is the Trinity?

What Does “Trinity” Mean?

When we talk about the Trinity, we’re referring to one of the core beliefs of Christianity. At its most basic, the term Trinity (from Tri-Unity) means that God is one divine being who exists in three distinct persons—Father, Son, and Holy Spirit.

These aren’t three separate gods, nor are they just three different roles that God plays.

Instead, the Trinity reveals something unique about God’s nature.

Think of it this way: the Trinity shows us that God is both unified and relational in his divine nature. God isn’t lonely or solitary; he has existed forever in a perfect relationship within himself.

This connection between Father, Son, and Holy Spirit forms the foundation of Trinitarian theology, a way of understanding who God is and how he interacts with his creation.

It’s okay if this idea seems a bit mysterious. You’re not alone—many Christians wrestle with understanding the Trinity doctrine.

But here’s what’s beautiful about it: Trinitarian theology emphasizes that God’s complexity is beyond human understanding, yet it also reflects his desire for connection and love. And while we may not fully grasp every aspect of the Trinity, we can trust that it reveals deep truths about who God is.

God Is Trinity

Only One God in Three Persons

When we say God is Trinity, we’re affirming a profound truth about his nature. There is only one God, but he exists as three distinct persons. This doesn’t mean three gods (tritheism) sharing power or one God shape-shifting into different forms (modalism).

Instead, the Trinity emphasizes that these three divine persons are equally and fully God, while remaining perfectly united as one being.

You might wonder, how can something like this be possible?

While it’s a mystery, it’s also meaningful. God’s nature surpasses human understanding, yet he has revealed exactly what we need to know to grow in our faith.

Each person of the Trinity works together in perfect harmony, showing us God’s unity and his relationship-driven character.

The Father

The Father is the source of all creation. He is the person of Yahweh revealed in the Old Testament . He is the planner—the one who set the universe into motion and established his purposes for humanity.

When Jesus prayed, he addressed the Father, showing us a glimpse of their eternal relationship.

The Father’s role doesn’t make him “greater” than the Son or the Holy Spirit. Instead, it highlights his unique place within the Trinity.

The Son

Jesus Christ, the Son, is fully God and fully man. He entered our world in bodily form to reveal God to us in a personal way. Through his perfect life, sacrificial death, and bodily resurrection, he made salvation possible.

The Son’s relationship with the Father is one of love and obedience, reflecting how the Trinity operates in perfect unity. He is also spoken of as the eternal Word of God: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).

Trinitarian theology teaches that the Son wasn’t created by the Father but has always existed. He is eternally begotten of the Father and there was never a time that the Son didn’t exist.

The Holy Spirit

The Holy Spirit completes the Trinity by working in us and through us. He is the presence of God in our lives, guiding, comforting, and empowering us.

Just as the Father sends the Son, the Father and the Son send the Holy Spirit to dwell in believers, highlighting this close connection.

Through the Spirit, we experience God’s love and truth in a deeply personal way.

Perfect Unity in Distinction

One of the most astounding aspects of the Trinity is how these three persons are distinct and individual but never divided. The Father, Son, and Holy Spirit share the same divine essence, meaning they are equally powerful, equally eternal, and equally God. Yet, each plays a unique role, whether it’s the Father’s planning, the Son’s sacrifice, or the Spirit’s guidance.

This perfect unity in distinction reminds us of God’s infinite depth and relational nature. It’s a model that can inspire us to value unity and strive for cooperation with our own loved ones.

The philosophical idea of the Trinity may be complex, but it also reveals how God’s infinite love and purpose bring everything together perfectly.

Why It Matters

Understanding that God is Trinity helps us see how deeply relational he is. The love shared within the Trinity is the same love he extends to you. It reminds us that God didn’t create humanity out of loneliness—he created us out of an overflow of his love. This truth anchors our faith and shapes how we interact with him and each other.

The Trinity isn’t just a theological idea; it’s a window into God’s heart that shows his desire for connection with us. Through it, we learn about his unity, his selflessness, and his invitation to share in the relationship he’s had for eternity.

How Is God 3 in 1?

Expecting the Infinite to Be Beyond Our Understanding

If we’re honest, the idea of the Trinity can be downright mind-bending. One God in three persons, both different and the same? It’s no wonder this concept is hard to wrap our heads around.

But here’s the thing—shouldn’t we expect that an infinite, transcendent God would be beyond our full human comprehension?

After all, we’re talking about the Creator of the universe. If human beings could completely explain God, wouldn’t that make him limited, just like us?

The mystery of the Trinity reminds us of God’s greatness: that he’s not confined by human comprehension. While it’s okay to wrestle with questions, it’s also important to approach this doctrine with humility, remembering some aspects of God will always remain a sacred mystery—and that’s a good thing.

It shows us God is far greater than we can imagine, and yet he invites us to know him personally.

Earthly Examples (and Their Limitations)

To help explain the Trinity, people have often turned to earthly analogies.

Maybe you’ve heard the Trinity compared to water, which exists as liquid, ice, and vapor. Or perhaps you’ve heard the analogy of an egg, which has a yolk, a white, and a shell. These examples aim to make the idea of “three in one” more approachable, but they all fall short in some way.

For example, water can only exist in one state at a time (ice, liquid, or vapor), which makes it more like switching roles (modalism) than the simultaneous reality we see in the Trinity. The egg analogy, on the other hand, divides God into “parts”(tritheism), which misses the truth that the Father, Son, and Holy Spirit are each fully God—not just pieces of the whole.

These analogies may be helpful starting points, but they’re not perfect representations as God’s complexity goes far beyond anything in our world.

The Beauty in the Mystery

Instead of trying to force the Trinity into a neat, human-made category, we can rest in the awe it inspires. The fact that God’s divine nature is beyond the limits of our understanding reflects his greatness. And even though we can’t fully explain how he is three in one, we can see the beauty in what Trinitarian theology reveals about him—his unity, his love, and his closeness to us.

Ultimately, it’s okay to acknowledge that the Trinity is a mystery.

What’s important is that this truth brings us closer to God and helps us understand him more deeply, even if our understanding will never be complete. It’s a humbling reminder that we’re finite beings, loved and pursued by an infinite God who is far greater than we can comprehend.

What Is the Purpose of the Trinity?

When we think about the Trinity, we might wonder: Why does God need to exist in this way? What is the purpose? The purpose of the Trinity is rooted in God’s nature and his relationship with us and to us in how we have been created.

It shows us that God is love at his very core with the 3-in-1 Godhead having always existed together in perfect unity and love. This eternal relationship isn’t just something God has—it’s who he is.

Because God is relational within himself, he didn’t create the world out of a need for company or connection. Instead, creation is an overflow of that love, an extension of his purpose to share it. The Trinity doctrine reminds us that God’s love isn’t static. From the Father’s plan to create and redeem, to the Son’s sacrificial love, to the Holy Spirit’s ongoing work in our lives, the Trinity works dynamically to bring us closer to God.

This relationship is reflected in us, and should sound familiar. Humanity also creates and shares out of love for a desire to connect with and understand others. And in some sense, we also have parts that make up our being: body and soul . However, unlike God, we often are not in perfect harmony.

The purpose of the Trinity is ultimately about relationship. Not just between the Godhead, but between God and us that invites us to experience the fullness of his love and to share it with others.

Why Is The Trinity Important?

Understanding the Trinity isn’t just an intellectual exercise—it shapes our view of God and our faith. Regarding our view of God, the Trinity explains how God can be both distant and near. The Father, who created and governs the universe, shows us God’s majesty. The Son, who came to earth as our Lord Jesus Christ, shows us his nearness. And the Holy Spirit, who dwells in believers, shows us his active presence today.

Regarding our faith, the Trinity reveals God’s heart. It shows us a God who didn’t just remain far off, but who came close and longs to draw near (James 4:8). The Son willingly entered our world, and the Spirit lives in us, making the love and power of God personal. Without the Trinity, Christianity wouldn’t have the same foundation of grace, love, and purpose that we depend on every single day.

Trinitarian theology reminds us that God isn’t a distant concept or a set of rules to follow. He’s the originator of a relationship to be experienced, a mystery to be embraced, and most of all, a God who loves us more deeply than we can imagine.

When Was the Trinity Revealed?

It’s in the New Testament where the Trinity is fully revealed. When Jesus was baptized, the Father spoke from heaven, the Spirit descended like a dove, and the Son stood in the water. This moment captures the Father, Son, and Holy Spirit together in action.The full revelation of the Trinity didn’t happen all at once. Instead, we see glimpses of God’s divine nature throughout the Bible that become clearer over time, particularly through the words of Jesus and the apostle Paul.

Jesus also taught about the Trinity throughout his ministry. He spoke of his relationship with the Father, calling himself one with God, and promised to send the Holy Spirit after his resurrection. The early church, through the guidance of the Spirit, recognized these truths and laid the foundation for the Trinity doctrine we hold today.

The timeline of the Trinity’s revelation reminds us that God’s plan unfolds perfectly. He shows himself to us progressively, culminating in the explicit revelation of the Son in the New Testament.

Who Is The Trinity?

Father

Who Is the Father?

When we think of the Trinity, the Father is often the first person who comes to mind. But who is he, really? The Father is the eternal Creator, the one who brought the universe into being with care and purpose. He’s not distant or detached, but deeply personal. Jesus revealed this when he taught his disciples to pray by calling God “Our Father,” emphasizing not just the Father’s authority but his loving relationship with humanity.

The Father is the source of all that exists, but he’s also much more than a Creator. He’s a protector, a sustainer, and a loving presence who longs for a relationship with you. Every time Scripture speaks of God’s deep love for humanity, it’s a reminder of the Father’s heart—a heart that desires to redeem his creation and to guide and nurture the redeemed.

What Is the Role of the Father in the Trinity?

In the Trinity, the Father holds a unique and foundational role. He is the initiator—the one who wills and plans everything. From creation to salvation, the Father sets his purpose into motion. This doesn’t mean he acts alone, though. The Son and the Holy Spirit work with him, each playing distinct but harmonious roles.

For example, in the plan of salvation, the Father sent the Son into the world (John 3:16). This act shows his deep love and desire to restore humanity from a fallen to a redeemed state. The Son carried out the mission by taking on human nature and dying for our sins, and the Holy Spirit goes out from the Father and the Son to apply this work in our lives. Throughout this process, the Father’s role is clear: he leads, he plans, and he invites us into a relationship with him.

The Father’s role also highlights his authority within the Trinity doctrine. While all three persons of the Trinity are fully and equally the same God, the Father initiates and the others respond in loving unity. This dynamic doesn’t diminish the Son or the Spirit but reflects the perfection between them. It gives us a picture of how God’s design is rooted in love, respect, and cooperation.

Son

Who Is the Son?

When we talk about the Son in the Trinity, we’re referring to Jesus Christ. He is God made flesh—the second person of the Trinity who stepped into our world to reveal God to us (John 1:14). The Son is eternal, meaning he has always existed, just like the Father and the Holy Spirit. But what makes the Son unique is his role as the Savior. He took on human form, lived among us, and showed us what God’s love looks like in action.

Jesus wasn’t just a great teacher or moral leader; he was and is fully God. When he walked on earth, he experienced life as we do—its joys, struggles, and even its suffering. Through his life, death, and resurrection, he made a way for us to be reconciled with God.

What Is the Role of the Son in the Trinity?

In the Trinity, the Son fulfills a vital role. He is the one who carries out the Father’s plan. For example, when the Father willed for sinful humans to be saved, the Son took on the mission to make it happen. This is seen most clearly in Jesus’s sacrifice on the cross. By dying for our sins and rising again, he bridged the gap between a holy God and a broken humanity.

The Son’s role also involves revealing the Father to us. Through his teachings and actions, Jesus made it clear what God is like—gracious, forgiving, and full of truth. He said, “Anyone who has seen me has seen the Father” (John 14:9), showing us that he perfectly reflects who God is.

But the Son’s role doesn’t end with his earthly mission. Even now, he continues to act in his role as the second member of the Trinity. The Bible teaches that he intercedes for us, advocating on our behalf before the Father (Hebrews 7:25). And one day, he will return to fully establish God’s kingdom (Revelation 11:15), carrying out the Father’s plan on Judgment Day.

Understanding the Son’s role helps us see God’s love in action—love that sacrifices, heals, and brings hope. Jesus invites us to trust him, not just as a part of the Trinity, but as the Savior who brings God’s real, personal love full circle.

Holy Spirit

Who Is the Holy Spirit?

The Holy Spirit is the third person of the Trinity, but don’t think of him as an afterthought or a lesser figure. He is fully God, just like the Father and the Son. The Holy Spirit is God’s presence with us here and now. When Jesus ascended into heaven, he promised his followers that the Holy Spirit would come to comfort, empower, and guide them into all truth, witnessing to them about Christ and his teachings (John 16:13).

The Holy Spirit isn’t a force or an abstract idea. He’s a person with a will and a vital role in God’s plan. He works in our lives to reveal God’s truth, draws us into deeper understanding, and guides us to live in a way that pleases God. Whenever you feel God’s peace, hear his voice in your heart, or experience his strength, that’s the Holy Spirit at work!

What Is the Role of the Holy Spirit in the Trinity?

In the Trinity, the Holy Spirit is the one who brings God’s power and presence into our lives. While the Father plans and the Son accomplishes, the Holy Spirit applies that work to us and through us. When Jesus died and rose again, it was the Holy Spirit who made it possible for us to experience the fullness of God’s grace, stirring our hearts to believe.

The Holy Spirit’s role includes teaching and guiding us into all truth. He helps us understand Scripture, convicts us of sin, and points us to Jesus’s words and actions. And he doesn’t stop there. He also equips us with spiritual gifts, encourages us when times are tough, and empowers us to share God’s love with others.

Another key role of the Holy Spirit is to dwell in us. When you become a believer in Christ, the Holy Spirit takes up residence in your heart. He’s not just “with” you; he’s “in” you. He’s deposited as a guarantee of our redemption at life’s end (Ephesians 1:13–14). This means you are never alone, and you have constant access to God’s wisdom, comfort, and strength.

The Holy Spirit completes the perfect unity of the Trinity. His presence in our lives is a reminder of how deeply God loves us and how committed he is to walking alongside us every step of the way.

And through the Spirit, we can grow in faith, experience God’s power, and live out the incredible purpose he has for us.

What Does the Bible Teach About The Trinity?

Is “Trinity” in the Bible?

You may have heard people say, “The word ‘Trinity’ isn’t even in the Bible,” and they’re right—it’s not. But that doesn’t mean the concept of the Trinity isn’t found in Scripture.

While the exact term “Trinity” (Latin: Trinitas) was introduced later by early church leaders like Tertullian (around 160–230 AD), the truth of God being three-in-one is rooted in the Bible and Christians use the word “Trinity” to describe this truth.

Think of it this way: many important ideas in Christianity, such as “inerrancy,” “omnipotent,” or even the word “Bible,” don’t appear directly in the text, but the principles behind them clearly do.

The same is true for the Trinity in the Bible. Scripture consistently reveals one God who exists as Father, Son, and Holy Spirit working together.

For example, the Bible teaches there is only one God (1 Timothy 2:5), yet it attributes divinity to the Father (2 Peter 1:17), the Son (Titus 2:13), and the Holy Spirit (1 Corinthians 2:10–11). These three are often mentioned together, like in the Great Commission from Jesus (Matthew 28:19).

If you’re curious about how the Trinity is revealed throughout Scripture, we go into more depth tracing how the early church came to understand and articulate this doctrine, grounding it in the Bible’s overall message.

Does the Bible Support The Trinity?

Where Did the Teaching of the Trinity Come From?

The teaching of the Trinity has its roots firmly planted in the Bible. While the concept took time for the early church to name and fully define, it wasn’t something they invented. Instead, it’s a doctrine derived from Scripture itself. Early Christians—many of them Jewish monotheists—had to reconcile what the Bible revealed about the one true God with their experiences of Jesus and the Holy Spirit.

The foundation of the Trinity in the Bible comes from passages that emphasize both the oneness of God and the distinct roles of the Father, Son, and Holy Spirit. For instance, 1 Timothy 2:5 confirms, “there is one God,” while verses like Matthew 3:16–17 show all three persons in action together at Jesus’s baptism. Over time, church leaders like Tertullian used terms like “Trinity” to describe this biblical reality and to defend it against misunderstandings.

The early church councils, such as the Council of Nicaea in AD 325, didn’t create the Trinity doctrine but clarified it based on Scripture. These councils confirmed what Christians already believed—that the Bible reveals one God in three persons, equal in divinity yet distinct in role and relationship.

Did Jesus Teach the Trinity?

Yes, Jesus’s teachings laid the foundation for our understanding of the Trinity. He may not have used the word “Trinity,” but his words and actions clearly pointed to this truth. For example, in John 10:30, Jesus said, “I and the Father are one,” affirming his divine identity and unity with the Father. At the same time, he frequently spoke of the Holy Spirit and promised his disciples that the Spirit would come to guide them after Jesus returned to the Father.

One of the clearest examples of Trinitarian language is in the Great Commission, where Jesus instructed his followers to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” This triadic formula highlights the presence and equality of the three persons of the Trinity.

Jesus’s life itself teaches us about the Trinity. During his ministry, we see the Father’s love, the Son’s sacrifice, and the Spirit’s power working together seamlessly. Through his teachings and miracles, Jesus invited us to understand that God is relational by nature, existing as Father, Son, and Holy Spirit.

When we explore the Bible, it’s clear that the Trinity isn’t an invented theological concept—it’s the way God has revealed himself in his fullness.

Where Does the Bible Teach About the Trinity?

The concept of the Trinity in the Bible—one God in three persons—unfolds across its pages. Though the word “Trinity” itself doesn’t appear, Scripture is rich with teachings that reveal God as Father, Son, and Holy Spirit.

The Old Testament

The Old Testament lays the foundation for understanding God’s oneness. Deuteronomy 6:4 famously says, “Hear, O Israel: The Lord our God, the Lord is one.” This declaration of God’s oneness is central to biblical faith. Yet, the triune nature of God is hinted at in the Old Testament. For example, in Genesis 1:26, God says, “Let us make mankind in our image, in our likeness.” The plural wording hints at a deeper meaning to God’s nature.

The New Testament: Paul

When we move to the New Testament, the picture of the Trinity becomes clearer. Paul’s writings often highlight this relationship. For example, in 2 Corinthians 13:14, Paul closes his letter with a blessing that beautifully references all three persons: “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.”

Also, in Galatians 4:4–6, Paul shares how God the Father sent the Son to redeem us and then sent the Spirit into our hearts so we could cry out, “Abba, Father.” This passage reflects the cooperative work of the Father, Son, and Spirit in salvation and intimacy with God.

The New Testament: Peter

In 1 Peter 1:2, Peter opens his letter by addressing Christians as “chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood.” Here we see all three persons of the Trinity at work. The Father chooses, the Spirit sanctifies, and the Son provides salvation through his sacrifice.

The New Testament: Jesus

Another vital passage is John 14–16, where Jesus speaks extensively of the Holy Spirit and his unity with the Father. In John 14:26, Jesus says, “the Advocate, the Holy Spirit (3rd person), whom the Father (1st person) will send in my name (2nd person), will teach you all things and will remind you of everything I have said to you.”

Through these passages, we see a God who is both one and three working together in perfect harmony. Understanding the Trinity helps us marvel at God’s complexity and love, even if its full mystery lies beyond our understanding. It’s not just a doctrine to grasp but a way to experience God’s presence and work in our lives.

Trinitarian Theology

History of the Trinity

The history of the Trinity stretches back to the earliest days of Christianity. While the word isn’t in the Bible, the early church fathers saw its foundation in Scripture and sought to coherently explain this profound mystery. The doctrine came into focus as Christian leaders wrestled with how to describe God’s existence, especially as they responded to heresies and misunderstandings about Jesus and the Holy Spirit.

One pivotal moment in this history was the Council of Nicaea in AD 325. Here, bishops from across the Christian world gathered to affirm that Jesus Christ is fully God, equal with the Father. Their findings laid the groundwork for what became known as the Nicene Creed, a declaration of faith that emphasized God’s triune nature.

Over time, through councils and teachings, the church further clarified the understanding of the Trinity. The Trinity wasn’t invented—it was discovered, defined, and defended as the biblical portrayal of God’s being.

The Trinitarian Doctrine

At its core, the Trinitarian doctrine teaches that there is one God who exists as three distinct persons. Each is fully and equally divine, yet they are not three gods but one. This concept sets Christianity apart from other religions and beliefs.

Trinitarian doctrine acknowledges that humans can’t fully comprehend God’s essence. It’s a mystery, but one deeply rooted in Scripture. The doctrine of the Trinity shows the Father as Creator, the Son as Redeemer, and the Spirit as Sanctifier, each working together in perfect harmony.

Trinitarian Godhead

The term “Godhead” refers to God’s divine nature and 3-in-1 essence. When we speak of the Trinitarian Godhead, we’re talking about the Father, Son, and Holy Spirit as equal in power, glory, and eternity. This term or title helps us see each person of the Trinity as fully God.

For example, the Father is often seen as the source or origin, the Son as the Word made flesh, and the Spirit as the active presence of God in the world. Together, the Trinitarian Godhead demonstrates how God is both unchanging and always active in creation.

Origin of the Trinity Doctrine

You might wonder, “How did the Trinity doctrine originate?” The doctrine emerged as early Christians studied Scripture and reflected on their experiences of God through Jesus and the Holy Spirit. While Jewish tradition firmly held that God is one, the coming of Jesus and the outpouring of the Holy Spirit revealed a richer, more complex understanding of his nature.

Leaders like Tertullian and Athanasius played crucial roles in explaining and defending the Trinity. They leaned on biblical passages like the Great Commission and the baptism of Jesus that highlighted God’s threefold personhood. Over centuries, this understanding was refined and affirmed, ensuring that it remained faithful to Scripture’s teachings.

The Catholic Holy Trinity

The concept of the Trinity holds a central place in all branches of Christianity: Roman Catholic, Orthodox, and Protestant. Each branch teaches that the Holy Trinity is the ultimate mystery of God, one that surpasses human understanding but is fully revealed through Christ.

Christian theology emphasizes the relationship between the three persons of the Trinity. For example, the Father eternally brings about or begets the Son, and the Holy Spirit eternally proceeds from both the Father and the Son—a relationship described as “procession” in church tradition. These ideas, while complex, aim to preserve the unity and equality of the three persons while acknowledging their distinct roles.

For Roman Catholics in particular, the Trinity is a living truth reflected in worship, prayer, and the sacraments. Every time a Catholic makes the sign of the cross or recites the Nicene Creed, they affirm this central teaching of their faith. All Christians see in the Trinity the fullness of God’s love and the invitation to share in his divine life.

Understanding the Trinity allows us to appreciate God’s intricate yet relational nature. It’s more than theology; it’s an invitation to know and experience the God who exists as perfect love and unity.

How to Explain the Trinity to a New Christian

Explaining the Trinity can feel challenging, but the beauty lies in its simplicity and mystery. The Trinity means that there’s one God who exists in three persons—Father, Son, and Holy Spirit. Think of it this way: God is one being, but he expresses himself in three individual ways, all equally God, all working together.

Think of a single triangle and its three sides. Oneness and threeness together. Similarly, the Father, Son, and Holy Spirit are distinct yet singular. The Father creates and leads, the Son redeems and saves, and the Spirit guides and empowers. Together, they show us who God is and how he loves us so deeply.

While it’s amazing to think about, it’s okay not to fully understand it. God’s divine nature is so much bigger than we can wrap our minds around, but that’s part of what makes him so wonderful!

The post The Trinity in the Bible appeared first on Reasons to Believe.

These are questions I hear from people in nontrinitarian religions as well as Christians who believe in the Trinity but aren’t quite sure of its biblical basis. Given that the Trinity describes the nature of the God Christians worship, one might expect to see obvious trinitarian language in Scripture.

In fact, I recently received the following question about this topic on social media. Here’s the question followed by my response. I think this interaction can be helpful for Christians who engage in evangelism and interreligious (or counter cult) apologetics.

Question:
A religious person who recently knocked on my door said the Trinity doctrine was invented by the Christian church a couple centuries after Christ and has no biblical support. She said the word Trinity is not even a biblical term.

How can I effectively respond to this challenge?

My Response:
Thanks for your inquiry. I have had members of multiple non-trinitarian religious sects (Jehovah’s Witnesses, Christadelphians, Latter-Day Saints) say the same thing to me.

Here’s my way of responding:

Since the word “trinity” doesn’t appear in the Bible, some people may wonder whether the Trinity doctrine is simply an innovation of historic Christianity. The term trinity comes from the Latin trinitas. Church father Tertullian (c. A.D. 160–230) used this term when he wrote about “the trinity of the one Divinity—Father, Son, and Holy Spirit.”¹

Some people are troubled that the word trinity doesn’t appear in the Bible. But the absence of this word in no way invalidates the doctrine. Many important biblical concepts are conveyed by terms not actually contained in the Bible—for example, terms like Bible, canon, and inerrancy. Nothing in the text prohibits the use of extrabiblical terms to express proper meaning.

Although the word trinity doesn’t appear, Scripture clearly reveals the doctrine of God’s tri-unity (three in one). Here is the Trinity doctrine in six biblically based propositions:²

1. There is one, and only one, God (1 Timothy 2:5).
2. The person of the Father is God (2 Peter 1:17).
3. The person of the Son is God (Titus 2:13).
4. The person of the Holy Spirit is God (Acts 5:3–4).
5. The Father, Son, and Holy Spirit are distinct and simultaneously distinguishable persons (Luke 3:22).
6. The three persons (Father or God; Son or Christ or Lord; and Holy Spirit or Spirit) are frequently listed together in a triadic pattern of unity and equality (John 14:26).

Now here’s the logical inference drawn from these passages:

Since there is only one God, and because the three persons (Father, Son, and Holy Spirit) are all called God, and since the three persons are distinct from each other, and because the three persons are all equal, then the three distinct and equal persons are the one God: Father, Son, and Holy Spirit.

Thus, the Trinity doctrine is not formally and explicitly taught in the Bible but it is derived implicitly from the content of Scripture. Though the apostles of Jesus were Jewish monotheists who believed strictly in one God, they nevertheless recognized that two other persons (the Son and the Holy Spirit) were revealed as God. All three persons possessed the qualities and prerogatives of deity. The apostles therefore modified traditional Jewish monotheism³ in light of the revelation concerning first the Son (Jesus Christ) and later the Holy Spirit.

The formal creedal doctrine of the Trinity took a few centuries to define and defend in light of various heresies that challenged it (modalism, tritheism, etc.).⁴ It was confirmed as church doctrine at the Council of Nicea (325). But the basis of the Trinity is found in the Bible.

Christian historian Mark Noll has written that “the ancient creeds became authoritative in the early centuries because they were thoroughly, profoundly, comprehensively, and passionately rooted in Scripture.”⁵

Takeaways

• The word Trinity is not in the Bible but the truth that God is three and one is biblical. 
• The doctrine of the Trinity is not presented explicitly in Scripture but it is clearly derived implicitly. 
• The formal creedal doctrine of the Trinity did take a few centuries to define and defend.

Resources

• For more on a biblical treatment of the Trinity, see Peter Toon, Our Triune God: A Biblical Portrayal of the Trinity.
• For more on the history of the Trinity, see Robert Letham, The Holy Trinity: In Scripture, History, Theology, and Worship.
• For more on the general doctrine of the Trinity, see “How Can God Be Three and One” in Kenneth Richard Samples, Without a Doubt: Answering the 20 Toughest Faith Questions, chapter 5.
• For a discussion of the Trinity as a divine mystery, see “Aren’t Theological Mysteries Just Logical Contradictions?” in Kenneth Richard Samples, Christianity Cross-Examined: Is It Rational, Relevant, and Good?, chapter 5.

Endnotes

1. Tertullian, De Pudicitia, The Tertullian Project, 21, updated June 13, 2023.

2. For a fuller outline of the Trinity doctrine, see Kenneth Richard Samples, A World of Difference: Putting Christian Truth-Claims to the Worldview Test (Grand Rapids, MI: Baker Books, 2007), 131–132.

3. New Testament and ancient historian Larry W. Hurtado describes the primitive Jewish-Christian church’s view of Jesus as an extension of Yahweh as a mutation within monotheistic Judaism. See Larry W. Hurtado, How on Earth Did Jesus Become a God? Historical Questions about  Earliest Devotion to Jesus (Grand Rapids, MI: Eerdmans, 2005). A similar mutation would take place in also seeing the Holy Spirit as an extension of Yahweh.

4. See “Trinitarian Heresies,” monergism.com, accessed July 27, 2023.

5. Mark A. Noll, Jesus Christ and the Life of the Mind (Grand Rapids, MI: Eerdmans, 2011), 2.

The post Is the Trinity Revealed in Scripture? appeared first on Reasons to Believe.

Let’s look briefly at a heresy that is arguably the deepest doctrinal challenge historic Christianity has ever faced. And yet while church theologians and apologists effectively responded to that heresy in ancient times, it never died and still remains evident today. 

Beginnings of Ancient Arianism
The First Council of Nicaea in AD 325 was called to principally confront the great doctrinal controversy surrounding the teachings of Arius of Alexandria (c. 250–336). Arius was a presbyter who taught that the Son (Jesus Christ) was a highly exalted creature of God but not equal with God himself (a denial of the full deity of Christ and, by implication, a rejection of the Trinity).

He said, “If the Father begat the Son, he that was begotten had a beginning of existence: and from this it is evident, that there was a time when the Son was not.”²

Christian theology affirms the creator-creature distinction, meaning that the triune God is infinite, eternal, and unchangeable and the creature comes into existence by an act of God’s sovereign will. But Arianism places the Son clearly on the side of the creature.

This challenge rocked historic Christianity. Historical theologian Ryan Reeves states: “The Arian controversy is one of the most important, if not the most important crisis that the church has faced in all its history.”³

Fortunately for historic Christianity, they had a champion of Christ’s deity in the Eastern church father Athanasius (c. 296–373).⁴ Athanasius was a highly adept theologian with a deep knowledge of Scripture and biblical exegesis. He had a mastery of the New Testament content that buttressed the deity of Christ, such as Jesus’s explicit and implicit divine claims (John 8:58–59; 10:30–33), instances of equating himself with Yahweh (John 5:17–18; 14:9), his insistence that he possessed divine prerogatives (Matt. 28:17–18; Mark 2:5; John 5:22), and his application of divine titles to himself (Mark 14:61–64).

But Athanasius focused on how the identity of Christ in the incarnation made it possible for him to achieve salvation. Being both God and man, Christ could represent both parties and reconcile them through redemption. For Athanasius, the logic of New Testament doctrine on salvation assumed a divine-human Christ.

Here are two of Athanasius’s biblical arguments for the deity of Christ and thus against Arianism set forth in logical form:⁵

First, for an orthodox Christology (the person and nature of Christ):

1. Only God can save people from sin (Isa. 45:21–22).
2. Jesus Christ saves people from sin (Matt. 1:21; Acts 4:12; Heb. 2:10).
3. Therefore, Jesus Christ is God (incarnate). 

Second, against an Arian Christology:

1. Only God is to be prayed to and worshipped (Ps. 105:1; Jer. 10:25).
2. The Arian Jesus is not God.
3. Therefore, praying to and worshipping the Arian Jesus constitutes idolatry (Arianism makes historic Christians, as seen in their scriptural practices [Matt. 28:17; Acts 7:59], into idolaters).

Athanasius’s arguments demonstrate that he viewed the acceptance of an Arian Christology as leading to two devastating results for Christians. Namely, an Arian Christ cannot serve as the Savior of human beings and an Arian Christ transforms Christians into practicing idolaters. 

While the Council of Nicaea came to the clear consensus that the Son was homoousios (Greek: of the same substance) with the Father and condemned Arianism as a Christological heresy, this perspective nevertheless remained popular in various quarters of Christendom for many years. 

Modern-Day Arianism
Arianism has not gone away. Arianism or Arian-like beliefs are found in contemporary religious sects like Jehovah’s Witnesses, Iglesia ni Cristo, Christadelphians, and some forms of Unitarianism, among other groups.⁶

Takeaway
The Arian view of the Son is that he was a creature and thus inferior to the Father. The historic Christian view of the Son is that he was fully divine and equal to the Father. In accordance with Scripture, historic Christianity affirms that Jesus Christ was God incarnate (a single person with both a divine and a human nature).

Reflection: Your Turn 
Have you been challenged by a person who affirms a contemporary version of Arianism?

Resources

• For a detailed biblical, theological, and apologetics discussion of the incarnation (Jesus as the God-man) and the Trinity, see Kenneth Richard Samples, Without a Doubt, chapters 5 (Trinity) and 9 (incarnation).
• For a detailed discussion of how the incarnation relates to the Trinity in terms of mystery and logic, see Christianity Cross-Examined, chapter 5.
• For a brief online article about the Scriptural grounding of trinitarianism, see my blog post “The Trinity’s Biblical Basis.”
• For a summary of the historic Christian view of Arius and Arianism, see Justin S. Holcomb’s Know the Heretics, chapter 7.
• For a summary of the historic Christian view of the Council of Nicaea and the Nicene Creed, see Justin S. Holcomb’s Know the Creeds and Councils, chapter 2.

Endnotes

1. Justin S. Holcomb, Know the Heretics (Grand Rapids, MI: Zondervan, 2014), 11.

2. See Arius. Rejecting Arius’s language, historic Christianity came to view that which is begotten as reflecting anequality of nature while that which is created or made reflects an inferiority of nature. 

3. “Arius and Nicea,” Ryan M. Reeves, February 24, 2015, video, accessed June 9, 2023, https://www.youtube.com/watch?v=Nduka-QqXbQ.

4. Kenneth R. Samples,  Classic Christian Thinkers (Covina, CA: RTB Press, 2019), chapter 2.

5. Samples, Classic Christian Thinkers, 41.6. Wikipedia, “Arianism,” last modified June 3, 2023, 7:39 PM (UTC), https://en.wikipedia.org/wiki/Arianism.

The post Heresies Never Die: Arianism appeared first on Reasons to Believe.

Enter the Cappadocian Fathers
Three major Greek-speaking apologists for trinitarianism arose who are called the Cappadocian fathers.¹ (Cappadocia was an area of Asia Minor [modern-day Turkey] where these Christian thinkers and authors primarily lived and ministered.) Two of these men were brothers and the third was a close friend. All three were students of classical culture and had been influenced especially by the third century theologian Origen of Alexandria. In large measure, the Cappadocian fathers worked to resolve the trinitarian controversy of that time. Let’s look briefly at these influential Eastern church leaders and note their contributions to the historic Christian doctrine of the Trinity.

Basil of Caesarea (c. 330–379)
Also known as St. Basil the Great, Basil was the practical leader of the three Cappadocian fathers, a teacher of rhetoric, and a voluminous author.² He came from an affluent family, which afforded him a fine education in such important cities as Caesarea, Constantinople, and Athens. He studied Christian theology as well as the Greek arts and philosophy. Considered a man of action, Basil helped the poor and promoted and influenced the formation of monasticism. His preserved homilies on the first chapter of Genesis (the days of creation) are found in his Hexaemeron.

In his book On the Holy Spirit, Basil defends the Holy Spirit’s deity, one of the first apologetic works on behalf of the third person of the Trinity. Theologian Robert Letham explains Basil’s approach to the Trinity:

“The [Greek] terms ousia and hypostasis were used in various ways up to this point, often as synonyms. Basil proposed that ousia be reserved for the one being of God, while hypostasis be used for the way he is three. This gave the tools needed to consider how God is one in distinction from the way he is three.”³

Here’s Basil on the Trinity:

“Whence is it that we are Christians? Through our faith, would be the universal answer. And in what way are we saved? Plainly because we were regenerate through the grace given in our baptism. How else could we be? And after recognising that this salvation is established through the Father and the Son and the Holy Ghost, shall we fling away that form of doctrine?”⁴

Gregory of Nyssa (c. 335–c. 394)
Basil’s younger brother and disciple, Gregory, was considered the most intellectual of the three. He was drawn more to philosophy and theological speculation. He taught rhetoric and became the Bishop of Nyssa. He was a defender of orthodox doctrine.

Here’s Gregory of Nyssa commenting on how the Trinity doesn’t constitute three Gods:

“But in the case of the Divine nature we do not similarly learn that the Father does anything by Himself in which the Son does not work conjointly, or again that the Son has any special operation apart from the Holy Spirit; but every operation which extends from God to the Creation … has its origin from the Father, and proceeds through the Son, and is perfected in the Holy Spirit … Since then the Holy Trinity fulfils every operation in a manner similar to that of which I have spoken, not by separate action according to the number of the Persons, but so that there is one motion and disposition of the good will which is communicated from the Father through the Son to the Spirit (for as we do not call those whose operation gives one life three Givers of life, neither do we call those who are contemplated in one goodness three Good beings, nor speak of them in the plural by any of their other attributes); so neither can we call those who exercise this Divine and superintending power and operation towards ourselves and all creation, conjointly and inseparably, by their mutual action, three Gods.”⁵

Gregory of Nazianzus (330–c. 391)
Also coming from Cappadocian nobility, this Gregory studied in Athens where he met Basil. He became close friends with the two brothers and is considered one of the outstanding speakers and preachers in church history. He shared Basil’s interest in monasticism. Gregory is called “the theologian” in the Eastern church and he played a significant role in the Council of Constantinople (381).

Here’s Gregory of Nazianzus describing the Trinity:

“Such is my position, then, with regard to these questions. I hope it will always be my position, and that of whoever is dear to me; to worship the Father as God, the Son as God, and the Holy Spirit as God, three individualities, one divinity, undivided in honour and glory and essence and kingdom.”⁶

Takeaway
The Cappadocian fathers affirmed the Nicene orthodoxy of the Father and Son being homoousios (of one substance) and joined with it the Origenist view that the Father, the Son, and the Holy Spirit are three hypostases (persons). Of course, the Cappadocian fathers didn’t resolve all challenges regarding the Trinity. Properly preserving the tri-unity of God is a delicate balance that the church sought to define correctly over the early centuries. Theologian Tony Lane comments, “The Cappadocians greatly advanced the understanding of the Trinity in their time, but their conception of the unity of the Godhead needed to be strengthened.”⁷

Robert Letham puts it well:

“There is an enormous amount we can learn from the Cappadocians. As with all of us, there are also pitfalls in their thought that we should avoid. A critical but appreciative reading of these important theologians and churchmen will do a great deal of good in our own day.”⁸

Church history and historical theology contains much wisdom that can benefit today’s church. We as modern-day believers in Christ should deeply value the important lessons of the past.

Reflection: Your Turn 
Do you sing about the Trinity and hear the doctrine defined and defended in your church?

Resources

• For an introduction to church history and historical theology via biography, see Kenneth Richard Samples, Classic Christian Thinkers.

• For more about St. Basil of Caesarea, see my article Christian Thinkers 101: A Crash Course on St. Basil.

• For more on these three Eastern church fathers, see Anthony Meredith, The Cappadocians.

Endnotes

1. This article was influenced by Robert Letham, “The Three Cappadocians,” in Shapers of Christian Orthodoxy: Engaging with Early and Medieval Theologians, Bradley G. Green ed. (Downers Grove, IL: InterVarsity, 2010), chap. 5; and Tony Lane, A Concise History of Christian Thought (Grand Rapids, MI: Baker, 2006), “Cappadocian Fathers,” 36–39. 

2. Along with Cicero and St. Augustine, Basil is one of the most prolific authors of the ancient world. 

3. Letham, “The Three Cappadocians,” in Shapers of Christian Orthodoxy, 191.

4. Basil, De Spiritu Sancto (On the Holy Spirit), 10.26, in Nicene and Post-Nicene Fathers, trans. Blomfield Jackson, ed. Philip Schaff and Henry Wace, second series, vol. 8 (Buffalo, NY: Christian Literature Publishing Co., 1895), revised and edited for New Advent by Kevin Knight, https://www.newadvent.org/fathers/3203.htm.

5. Gregory of Nyssa, On “Not Three Gods,” in Nicene and Post-Nicene Fathers, trans. H. A. Wilson, ed. Philip Schaff and Henry Wace, second series, vol. 5 (Buffalo, NY: Christian Literature Publishing Co., 1893), revised and edited for New Advent by Kevin Knight, http://www.newadvent.org/fathers/2905.htm.

6. Gregory of Nazianzus, “Theological Orations 5: On the Holy Spirit,” in Five Theological Orations, trans. Stephen Reynolds (2011), 5.28.118, https://tspace.library.utoronto.ca/bitstream/1807/36303/1/Gregory%20of%20Nazianzus%20Theological%20Orations.pdf.

7. Tony Lane, “Cappadocian Fathers,” in A Concise History of Christian Thought (Grand Rapids, MI: Baker, 2006), 38. 

8. Letham, “The Three Cappadocians,” in Shapers of Christian Orthodoxy, 230.

The post Three Church Fathers Defended the Trinity appeared first on Reasons to Believe.

How often do you use analogies when trying to explain things? I’ll bet you do it more often than you realize.

An analogy involves a comparison between two things, usually for the purpose of explanation or clarification. Analogies are an important part of human thinking. In fact, logician Patrick Hurley says “Analogical reasoning may be the most fundamental and most common of all rational processes.”¹

When it comes to the Trinity, some theologians see the pursuit of an analogy as highly problematic, but I think it’s natural that Christians would seek an appropriate analogy to help explain or clarify this vital doctrine. Yet some analogies are stronger than others.

Some time ago a person approached me on social media and asked about analogies for the Trinity. I present the question here along with my reply. I hope you’ll find the topic stimulating.

Respondent (paraphrased):
I know most analogies for the Trinity reflect a heresy, accidentally or otherwise. This is one I thought of and I’m wondering if it’s fallacious.

Humans are often thought of in a dualist nature, but I see a trinitarian nature in us: our soul (mind, will, emotions) = the Father; our physical bodies = the Son; and our spirit = Holy Spirit. One Being, three distinct aspects/persons. Given that we are created in his image and using the principle that God puts most/all spiritual truth in a parable form in creation, it seems that this would be an obvious idea.

A related question I’ve always had is, What is the difference between soul and spirit? Scripture seems to distinguish between them, but that difference is not obvious to me after much meditation.

My Reply:
Greetings. Many Christian theologians today are wary of using any analogies for the Trinity. The reason for caution is that God’s triune nature is unique. So, as you said, some of the analogies seem to have more in common with heretical views (tritheism, modalism, etc.).

However, human beings are made in God’s image—as you note—thus it seems that we can find ways to understand God’s nature by judiciously using analogical reasoning. Analogies by nature contain both similarities and dissimilarities (like and unlike) so virtually all analogies have weaknesses.²

St. Augustine (354-430), who is known for using psychological analogies, postulated a trinitarian analogy of the human mind consisting of intellect, memory, and will. Unfortunately, I’m not sure anyone today thinks of the mind in exactly that three-component way.

Some Christians propose—like you have—that a single human being is composed of body, soul, and spirit (called trichotomy). However, I think you can make a strong case that the Bible uses soul and spirit interchangeably and that everything the soul does the spirit does, and everything the spirit does the soul does. Compare Jesus being troubled in soul (John 12:27) and in spirit (John 13:21).³

Analogies I use with caution include the Augustinian reflection concerning love: the Trinity is analogous to a loving human family (the Father the Lover, the Son the Beloved, and the Holy Spirit the love that flows from them⁴). I also think threeness and oneness are evidenced in a triangle and unity and diversity are seen in the universe. A trinitarian analogy I’m working on is comparing the three persons in the Godhead to the three transcendentals: the true, the good, and the beautiful. It’s a work in progress.

I hope I’ve helped you think through the issue. Thanks for raising a stimulating topic.

Takeaway
Some Christian thinkers are wary of trinitarian analogies—and with good reason—because many are closer to heretical views. I personally agree with St. Augustine on the matter but attempt to proceed cautiously. Catholic philosopher Peter Kreeft says this about analogies: “Analogies are extremely useful, even essential to human thinking.”⁵

Reflections: Your Turn
Are there analogies of the Trinity that you find helpful? Visit Reflections to comment.

Endnotes

1. Patrick J. Hurley, A Concise Introduction to Logic, 12th ed. (Samford, CT: Cengage Learning, 2015), 524.
2. In logical terms, analogies are best thought of as being strong or weak rather than being good or bad.
3. For a helpful biblical discussion of the positions of trichotomy and dichotomy, see Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, MI: Zondervan Academic, 1984), chapter 23, 472–86.
4. See Gerald Bray, “8 Things We Can Learn from Augustine,” Crossway (website), posted November 16, 2015.
5. Peter Kreeft, Socratic Logic: A Logic Text Using Socratic Method, Platonic Questions, and Aristotelian Principles, 2nd ed., ed. Trent Dougherty (South Bend, IN: St. Augustine Press), 102.

The post Should Christians Use Analogies for the Trinity? appeared first on Reasons to Believe.

Many people claim to have had religious experiences with God—a phenomenon that has been true since time immemorial. How can a person think through this numinous topic? What are the right questions to ask?

In this brief article I’ll answer some basic questions about religious experiences from a historic Christian perspective. I hope my thoughts will be helpful to both Christians and non-Christians as they seek answers to this challenging topic.

Addressing Six Questions about Religious Experiences

1. How can one possibly define a religious experience? 

This is a good question because the field of discovery is wide and deep. Yet the study of the philosophy of religion can be helpful. Part of the purpose of the philosophy of religion is to define key terms relative to the field of religion. Veteran philosopher and theologian Ed L. Miller, who has studied many religions of the world, offers this definition:

A religious experience is “an immediate, direct, and personal confrontation with the divine.”¹

2. Don’t the world’s religions recognize different types of encounters with the divine?

I have taught college-level courses on the world’s religions for over thirty years. I think there are three general types of religious experiences within the various religions of the world:

(A) Experiences rooted in revealed religions such as personal encounters with God, as reflected in the religious or the revelatory writings of especially Judaism, Christianity, and Islam (Bible, Qur’an).

(B) Mystic religious experiences such as becoming ontologically one with God, as reflected in Hinduism and other Eastern religions. However, Hinduism has various views of the divine as well as various accompanying types of religious experiences.²

(C) The universal sense of a supernatural presence of God reported by people everywhere. Protestant theologian John Calvin described this type as the sensus divinitatis³ (“sense of the divine”), as discussed in the biblical book of Romans (see chapters 1 and 2).

In terms of conflicting religious experiences, the Bible recognizes that not all religious-like experiences are authentically divine. Counterfeit spiritual encounters are also a reality (2 Corinthians 11:13–15; Ephesians 6:10–13; 1 Peter 5:8–9).

3. Are there ways to test whether a religious experience is spiritually authentic?

From a historic Christian perspective, religious experiences would be expected to correspond to the biblical revelation about God (theistic, monotheistic, trinitarian), Christ (Lord, God-man, only Savior), and salvation (grace-oriented).

During the First Great Awakening (1740s) when many thousands of people in the American colonies claimed to have had religious experiences within the context of Christian revivalist preaching, philosophical theologian Jonathan Edwards identified several authentic characteristics, including: transformation in holiness, sincerity in seeking God, deep-seated conviction, humility, willingness to forgive, and true faith works.⁴

4. Are there ways to test whether a religious experience is genuinely and objectively true?

Religious experiences are challenging to validate on the basis of reasoning alone (though they can’t be illogical). These alleged encounters are usually, though not exclusively, private, personal, and subjective in nature. Nevertheless, they may fit well within the context of the Christian worldview.⁵

Some philosophical theologians would describe religious experiences as being analogous to sense experience.⁶ However, secular scholars look for natural explanations to such experiences—especially in the form of psychological theories.⁷

5. Who are some of the famous biblical and Christian leaders who have claimed profound religious experiences?

The biblical figures would include, among others: Abraham, Moses, and the apostle Paul. Within church history St. Augustine, St. Francis of Assisi, St. Bonaventure, St. Thomas Aquinas, and Blaise Pascal—to name a few—claimed to have had religious experiences.⁸

6. Can you tell us about your apparent religious experience?

I write about a religious experience I had as a young man that changed my life. See my blog post Are Religious Experiences Evidence for God? and tell me what you think.

Takeaway
Scripture tells us as Christians to test all things because there is much false doctrine that’s often connected to alleged or counterfeit religious experiences (1 Thessalonians 5:19–22; 1 John 4:1–3). In the Western world, spiritual warfare typically comes in the form of false teaching.

Reflections: Your Turn
Have you had a religious experience? If so, how would you describe it? Visit Reflections to comment.

Endnotes

1. Ed L. Miller, God and Reason: An Invitation to Philosophical Theology, 2nd. ed (Saddle River, NJ: Prentice Hall, 1995), 107. For more on the topic of religious experience, read Miller’s entire chapter 6.
2. Hinduism may be defined as a collection of religions where religious experience reflects henotheism, monolatrism, polytheism, and pantheism. For a discussion of the religious diversity within Hinduism, see my book God among Sages, chapter 5.
3. See my discussion of Calvin’s sense of the divine in Classic Christian Thinkers: An Introduction, chapter 7.
4. See Edwards specialist Gerald McDermott’s lectures on Edwards’s attempt to define authentic religious experiences at the time of the Great Awakening: “Jonathan Edwards Lecture 1 of 4,” YouTube, April 16, 2020, https://www.youtube.com/watch?v=YWYyMswT8wM.
5. See Richard Swinburne, The Existence of God, 2nd ed. (Oxford, UK: Oxford University Press, 2004), chapter 13.
6. Mark Webb, “Religious Experience,” The Stanford Encyclopedia of Philosophy (Winter 2017 edition), Edward N. Zalta ed., https://plato.stanford.edu/entries/religious-experience/.
7. Webb, “Religious Experience.”
8. For the lives and divine encounters of some of these Christian leaders, I invite you to read my book Classic Christian Thinkers: An Introduction.

The post How to Evaluate Religious Experiences appeared first on Reasons to Believe.

A significant part of my theological and devotional interest in and attraction to the triune nature of historic Christianity’s God involves the idea that God’s distinctive unity of nature and diversity of personhood means that “God is love” (1 John 4:8, 16) within himself (or themselves). This means that the triune God is analogous to a loving human family. Thus, God is a maximally perfect being who grounds love within himself and therefore does not need to find love in his creation, like alternative unitarian views of God appear to affirm. For further discussion of this provocative topic of God and love, see my article Who Did Allah Love in Eternity?

My ongoing theological reflection and research on trinitarianism led me to write an article some time back entitled My Three Favorite Books on the Trinity. A Muslim read my article and raised an objection to the Trinity doctrine. I’ve included our exchange here (paraphrased) and hope you’ll find it helpful.

The Objection
Respondent: Jesus was a Jew. Not a Christian. Therefore, he never believed in nor affirmed the Trinity. The Trinity doctrine was invented by the apostle Paul. So the emergence of the Trinity had nothing to do with Jesus himself.

Trinitarian theology is the collaboration of Paul and the Christian church. Paul laid the foundation stones on which the Christian church erected the house of modern Christianity. So the Trinity has nothing to do with Jesus and his original teachings.

My Response
Greetings, friend. You are a Muslim and therefore deny the triune nature of God. But please read and consider the biblical basis for the Trinity provided here. You’ll see that I list the key theological claims of the Trinity and scriptural support (both Old and New Testament) without references to the apostle Paul’s writings.

Six simple statements show how the Trinity doctrine is indeed derived from Scripture:

1. There is only one true God (Deuteronomy 6:4; John 17:3).

2. The Father is called or referred to as God (Psalm 89:26; 2 Peter 1:17).

3. The Son (Jesus Christ) is called or referred to as God (John 20:28; Hebrews 1:8).

4. The Holy Spirit is called or referred to (or granted status) as God (Genesis 1:2; Acts 13:2, 4).

5. The Father, Son, and Holy Spirit are distinct persons and can be distinguished from one another (the Father is not the Son; the Father is not the Holy Spirit; and the Son is not the Holy Spirit—Matthew 28:19; Luke 3:22).

6. The three persons (Father or God; and Son or Christ or Lord; and Holy Spirit or Spirit) are frequently listed together in a triadic pattern of unity and equality (John 14:26; 15:26).

So the Trinity can be derived from the Bible even without referencing the apostle Paul’s writings. Your claim that the Trinity doctrine has nothing to do with Jesus but was erected by the apostle Paul and assisted by the church is contradicted by the very words of Jesus in the Gospels.

For example, Jesus himself speaks of the members of the Trinity in the Gospel of Matthew: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). In other words, disciples are baptized in the name of the triune God.

In the Gospel of John, Jesus also speaks about the persons of the Trinity by expressing an apparent unity of nature and an equality of personhood within the Godhead: “When the Advocate [3rd person] comes, whom I [2nd person] will send to you from the Father [1st person]—the Spirit [3rd person] of truth who goes out from the Father [1st person]—he [3rd person] will testify about me [2nd person] (John 15:26, emphasis added).

Furthermore, your claim that Christianity is the sole product of those who followed after Jesus comes from the claims of the Islamic religion that historically appears almost 600 years after the time of Christ. Islam claims to build upon the truth of the Judeo-Christian Scriptures but at the same time insists that the Bible is corrupted. This seems logically contradictory.

As a Christian, I trust the claims made by Jesus himself and the testimony of his apostles who were witnesses of his life, death, and resurrection.

Thanks for reading and considering my response to your objection. May peace be upon you.

Reflections: Your Turn
How significant is it for Christians and Muslims to discuss their religious agreements and disagreements in a civil and respectful manner?

Resources

• For further study, my friend and colleague Robert M. Bowman Jr. provides over 1,000 biblical references for the doctrine of the Trinity in his article The Biblical Basis of the Doctrine of the Trinity.
• For a respectful and fruitful dialogue I had with a Muslim imam concerning the question of God being love, see Is Allah a Loving God?
• For a further comparison of Islam and Christianity, see my two books God among Sages, 159–188, and A World of Difference, chapter 15.
• For an introduction to Islam by a Muslim scholar, see Islam: Religion, History, and Civilization by Seyyed Hossein Nasr.
• For more about the agreements and disagreements between the religions of Christianity and Islam, see my article How Does Islam Differ from Christianity?

The post Responding to Islam's Objection to the Trinity appeared first on Reasons to Believe.

“And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.” —Matthew 16:18 

Many Christians have had to transition to a new church. Such a change can be fraught with emotion, uncertainty, and difficulty. I know. I’ve recently made such a change. Is there a way to do so thoughtfully and graciously?

Jesus Christ has one church, and that ecclesiastical community is holy (called out), global, and traceable back to the apostles.¹ The church was birthed and flourished in light of the truth of Jesus’s resurrection from the dead. The church is also the body of Christ and our Lord and Savior promises to preserve it.

Finding Common Ground in the Journey
I think anyone who knows me would acknowledge that I’m generally a Christian peacemaker and am ecumenical by nature. I think that’s the way I’m wired. So when I meet Christians from different denominations and branches of Christendom, I always start the theological discussion by examining our common ground in the Lord before moving to the sometimes significant and often contentious doctrinal differences. In fact, my favorite area of Christian theology is known as catholicity, which pertains to beliefs and practices widely accepted across numerous Christian theological traditions. Most notably, catholicity reflects the beliefs of Christians who describe themselves as catholic (intentionally lowercased and meaning whole or universal) in accordance with the historic creeds of Christendom (Apostles’ Creed, Nicene Creed, Athanasian Creed).

Over the last couple of years I have transitioned to a different church and a somewhat different theological tradition. Many people who know me and my passion for Christian doctrine and history have inquired as to why I made the change. Christians sometimes change denominations and, on occasion, even change branches of Christendom. Making significant moves within Christ’s universal church is not an easy process, so I’ve decided to explain why I changed churches. I also hope to offer a model for how to navigate this transition in a thoughtful and gracious way.

Why Anglicanism?
I have been attending a congregation within the Anglican Church of North America (ACNA) and Reformed Episcopal Church jurisdiction (REC) for about two years. With 85 million members worldwide, conservative or historic Anglicanism is the third largest communion within Christendom after the Roman Catholic and Orthodox Churches. Also, this conservative form of Anglicanism is presently growing as fast or faster than either Catholicism or Orthodoxy.²

I’m truly grateful for, and respectful of, what I received in the previous churches I have attended including the Roman Catholic Church as a child and young man as well as the Lutheran (LCMS) and Reformed (URC) churches as an older adult. The term reformed extends beyond just the original Presbyterian and Dutch Reformed church bodies and has influenced other church traditions including Congregational, Baptist, and Anglican. Anglicanism includes people from different theological traditions and persuasions (Anglo-Catholics, for example), but I identify myself as an Augustinian or Reformed Anglican.

What attracted me to historic or conservative Anglicanism specifically is the explicit trinitarian liturgy that comes from the doxological masterpiece The Book of Common Prayer (BCP). But I was also drawn by other elements such as the sacraments, the identity of being both reformed and catholic, appreciation for history and tradition, hospitality, and my respect for certain English and Anglican priests, theologians, and apologists both in history and today (Thomas Cranmer, Richard Hooker, John Owen, E. L. Mascall, C. S. Lewis, J. I. Packer, Michael Green, Peter Toon, Gerald Bray, Gerald McDermott, Alister McGrath, etc.).

I also very much appreciate what is called “The Classical Anglican Way,” which lists the church’s five sources of authority on canon, testaments, creeds, councils, and tradition. Here’s that succinct and powerful statement:

“The Classical Anglican Way looks to ONE Canon of Holy Scripture (the Bible), with its TWO Testaments, understood with the faith expressed in the THREE Creeds (Apostles’, Nicene, Athanasian), and by the doctrinal teaching of the first FOUR ecumenical councils (Nicaea, Constantinople, Ephesus, Chalcedon), within the developing life and tradition of the first FIVE centuries of the Christian era.”³

I find traditional Anglicanism appealing for its trinitarian liturgy, (from the BCP), its specific appreciation for the church fathers, its respect for church history and tradition, and its Protestant-oriented Thirty-Nine Articles. Having grown up Roman Catholic, I find in conservative Anglicanism the things I appreciate about both the Roman Catholic and Protestant churches (called Via Media: “the middle way”).

Addressing a Criticism of Anglicanism
Sometimes people are put off by Anglicanism because of its association with the controversial historical figure King Henry VIII (1491–1547). The claim is made that Henry VIII wanted to divorce his wife and since he couldn’t get the pope’s approval, he created his own personal church that would allow him to divorce and called it the Church of England or Anglican church. Yet, without getting into great detail, the contemporary conservative Anglican theologians and historians I have read say that the early roots of Anglicanism go back long before the Reformation to the early centuries of Christianity.⁴

Moreover, they make the case that the English Reformation, which framed certain distinctives of Anglicanism promulgated by influential theologian Thomas Cranmer in the sixteenth century, took place after and in a different direction than King Henry personally or politically intended. Contemporary theologian Gerald Bray says that Henry VIII wanted a Catholicism without a pope, but Cranmer—after the king’s death—presented a distinct form of Protestantism.⁵ For good or bad, the political and theological are often interrelated in church history.

Takeaway
Finding where we belong in Christ’s universal church stands among the most important decisions Christians make. It is not easy to change churches nor should it be. When and if that time comes, I strongly recommend that Christians be led by three things: truth, unity, and charity. First, always be led by truth. Hold steadfastly to the truth of Scripture and of historic Christian doctrine. Second, intentionally seek to promote unity in the body of Christ by finding common ground with other believers. Third, strive to let charity or love guide all your interactions within Christ’s universal church. As forgiven sinners, we will never perform these three goals perfectly, but God blesses even our imperfect efforts toward these critical ideals.

Reflections: Your Turn
Have you made a significant change of churches? How did it go? Visit Reflections on WordPress to comment.

Resources

• For a discussion of historic Christianity’s agreements and disagreements, see Kenneth Richard Samples, Christianity Cross-Examined (Covina, CA: RTB Press, 2021), chapter 10.
• To study what Anglicans believe, see To Be a Christian: An Anglican Catechism edited by J. I. Packer and Joel Scandrett.
• To explore a distinctive feature of Anglicanism, see The Anglican Way: Evangelical and Catholic by Peter Toon.

Endnotes

1. These are referred to as the four marks of the church and they’re found in the Nicene Creed: one, holy, catholic, and apostolic.
2. Gerald R. McDermott, ed., The Future of Orthodox Anglicanism (Wheaton, IL: Crossway, 2020), 13.
3. See “Beliefs,” Christ’s Chapel: An Ancient Faith for a Modern World.
4. McDermott, Future of Orthodox Anglicanism, 18–19.
5. McDermott, Future of Orthodox Anglicanism, 160–161.

The post Finding One's Place in Christ's Universal Church appeared first on Reasons to Believe.

The post How to Help Devout Jews to Not Reject Jesus appeared first on Reasons to Believe.

The post Does the Book of Isaiah Teach the Trinity? appeared first on Reasons to Believe.