Father, Son & Holy Spirit

The emerging doctrine of the Trinity…biblical Perspectives, by Bruce Power

I

magine the moment. The manuscript is unravelled and we read that bit which though undoubtedly authentic, had just somehow fallen out …

“And God said to Moses, ‘There are three persons in the Godhead – the Father, the Son, and the Holy Spirit – undivided in essence and co-equal in power and glory’.”

Such a text would simplify things so much … though we’d settle for:

“And Jesus said: ‘There is a Trinity. Three persons, one essence. That’s all you need to know!’”

But alas the term Trinity doesn’t make the Bible — not even the New Testament — though by c. 180 we have clear evidence of church leaders describing the triune aspect of the deity.

…the term Trinity doesn’t make the Bible — not even the New Testament — though by c. 180 we have clear evidence of church leaders describing the triune aspect of the deity.

Early Christian interpreters saw Jesus and the Trinity all through the former testament. Jesus walked with Shadrach, Meshach and Abednego in the fiery furnace, the Holy Trinity appeared to Abraham at Mamre when he sees three ‘men’ standing nearby, only to recognize later that he has encountered the Lord, the seraph cry of ‘Holy, Holy, Holy’ is seen to witness to the triune God and so forth. But the clear picture of the Godhead we might like to imagine must be read back into the text, rather than clearly emerging from it. In terms of exegetical method, this was much more appealing to ancient readers than modern ones.

But the clear picture of the Godhead we might like to imagine must be read back into the text, rather than clearly emerging from it.

Still, the OT’s use of ‘Spirit of God’ (Gen 1:2 etc.), the presence of angelic encounters that seem to morph from an encounter with a messenger into an encounter with the deity and the use of the divine name in plural forms (Gen 1:26 and 11:7) hint at a plurality to the oneness of God. In addition hypostatizations of aspects or attributes of the Lord such as the Word of God (Ps 33:6), the Wisdom of God (Prov 8:12) and the arm of YHWH (Isaiah 51:9-12) flirt with identification as ‘personifications’ yet retain the aspect of attributes of the one deity. Manifestations, yes. Separate deities, no. And other marvellous beings, cherubim, seraphim, angels or messengers are merely the retinue of the divine king. The heavens, after all, aren’t merely empty.

The traditions of early Israel and Judah attest to the presence of competing theologies in which a spouse of Yahweh, or other divine figures are recognized alongside the one God, making a struggle for the exclusive worship of the one God continual. But through the crucible of exile and the refining and rethinking of Judah’s relationship with God emerges a transformed faith, best given a new designation, Judaism.

In this transformation of the worship of Yahweh neither angelic or human figures are to be afforded worship with the Lord. The old commands have a new force with sharply defined contours: “You shall have no other God alongside me.”

This is the world Jesus enters. The gospel accounts present Jesus making striking claims about his person, demanding to be given superior authority to Moses … “it was said … but I say” (Matthew 5:21, 27, 31, 33 etc.). He claims authority that belongs to God to forgive sins (Mark 2:5), to cleanse the Temple (Mark 11) and is identified by God as having special status — “This is my Son” — at baptism and transfiguration (Mark 1:11; 9:7). He is conceived of the Holy Spirit and empowered by him throughout his life. The Spirit of God had been long attested in the traditions of the Hebrew Bible, but was articulated as a manifestation of God, rather than in a role as a separate person.

Worship of Jesus was presented in the gospels as an appropriate response to an encounter with Jesus. Jesus closely identifies himself with both Father and Spirit, a theme given particular clarity in the farewell discourse in the Gospel of John. “Whoever has seen me has seen the Father” (John 14:9). “I am in the Father and the Father is in me” (14:11). But just as Jesus understands himself to clarify and represent the Father, the work of the Spirit is not content free, but rather “the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you” (14:26). “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you” (16:13-14). The conclusion to all this is drawn by John in the prologue: “In the beginning was the Word, and the Word was with God, and the Word was God …” (John 1:1).

Worship of Jesus was presented in the gospels as an appropriate response to an encounter with Jesus. Jesus closely identifies himself with both Father and Spirit, a theme given particular clarity in the farewell discourse in the Gospel of John.

Thus the divinity of Jesus is clearly set forth in the gospels and in the preaching of the NT church (Matt 16.16; John 20:28). Peter’s Pentecost sermon, authenticated and authorized by the manifestation of the Spirit concludes: “… God has made him both Lord and Messiah, this Jesus whom you crucified” (Acts 2:36) and thus calls for an appropriate response. That repentance and worship are the right and proper response to this gospel is made clear. “What should we do?” Peter’s listeners ask. “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him” (Acts 2:38-39).

The disciples are fulfilling the mandate given them by Jesus. After his resurrection, “Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit’ …” (Matt 28:19).

So it is clear that for the apostolic church strict monotheism does not exclude the worship of Jesus as God. What is at least functionally binitarian, and emerging as trinitarian worship of God is present from the beginning of the church.

What is at least functionally binitarian, and emerging as trinitarian worship of God is present from the beginning of the church.

One might argue the first pragmatic responses are more clearly binitarian, for though the person of Jesus is clearly articulated by the appropriateness of worshipping him, the persona of the Spirit remains obscure. For example, Peter writes to those “who have been chosen and destined by God the Father and sanctified by the Spirit to be obedient to Jesus Christ” (1 Pet 1.2) but a couple of paragraphs later “Spirit of Christ” (1:11) and “Holy Spirit” (1:12) are interchangable.

In one of the earliest of Paul’s letters he unpacks the presence of God in the world as follows: “When the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children. And because you are his children, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’” (Gal 4:4-6).

On the other hand, a few years later, Paul concludes a letter to the church in Corinth with the benediction: “The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you” (2 Cor 13:13 ). Likewise an arguably trinitarian construct appears in Ephesians 4:4-6 where we read “there is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.” Such declarations more clearly fall in line with the formula given in the ‘great commission’ (Matthew 28:19). But though, according to the gospel account this formula is authorized by the risen Jesus, it may not have been clearly understood. Thus the fluidity in terminology with regard to the Spirit attested in the New Testament documents.

The importance of worship of Jesus appears to be the driving force in the move toward the development of a theological understanding of the Godhead. Practice precedes doctrine. For it is clear that a relationship with Jesus is life changing, pleasing to God, and enables the empowerment of the believer to lead a transformed life through the Spirit. Thus Jesus is to be accorded divine honors along with God:

‘I heard every creature in heaven and on earth and under the earth and on the sea,
and all that is in them singing:

“To him who sits on the throne and to the Lamb
be praise and honor and glory and power, for ever and ever”’
(Revelation 5:13).

… it is clear that a relationship with Jesus is life changing, pleasing to God, and enables the empowerment of the believer to lead a transformed life through the Spirit.

Jesus is worshipped. The Spirit empowers believers to be like Jesus. God is glorified. But a formal doctrine of the Trinity is in embryo, yet to be further defined by subsequent Church councils.
Bruce Power is Associate Professor of Biblical Studies at Booth College in Winnipeg. As well as continuing to research biblical traditions and the ancient Near East, he plays a little guitar and enjoys life in Toronto.

3 Comments to Father, Son & Holy Spirit

1. Bruce,
   you need to be sitting at the table of these church councils who will be charged with developing this ‘formal doctrine of Trinity’.
   Once again, great thoughtful piece.
   Dion
Dion Oxford on October 13th, 2006

2. Bruce,

   This is a good piece to help with those who deal regularly with Muslims - as you know, Islam has a huge issue with our doctrine of the Trinity, understanding it not as an expression of montheism, but rather polytheism. Your emphasis on the primacy of worship of Jesus is helpful.

   Thanks,

   Geoff
Geoff Ryan on October 13th, 2006

3. If further demonstration of the essence of the Trinity were needed, we have both church history and the grace of salvation to lend their proof. Some might argue that it is precisely because of the Nicene formulation that church history shaped as it has - with the authority (and possible legalism of the institution if carried too far)as one point of the triangle, the powerful good news of salvation (and possible antinomianism ) as another, and the indwelling inpiration of the Holy Spirit (and possible individualism) as the third. The church has lurched and torn itself apart at the extremes of all three. Only in the centre, when all three are active - authority, good news of a Saviour, and spirit guiding into all truth- is the church healthy.
   Similarly, it is only when the Godbreathed likeness in humanity is restored by grace, and the Spirit empowers that the Way of God becomes life abundant and eternal.
   Obviously shorthand - but how special is our God(head)- Three in One!!

   Rob
Rob Knighton on October 18th, 2006

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