Trinity
This is moved over from Forgotten Prophets. It was originally posted as a response to a series of exchanges between myself and Youssef, a Moslem advocate based in the Middle East. Here's an excerpt from one of my own little efforts, The Serpent in Babel (which deals with the very most ancient of ancient history). The following was a bit of a digression from the major theme, but it seemed relevant, and is more relevant, here, given some of our conversations. So:
The earliest line-writing, on pre-cuneiform tablets, represented the idea of God by using the symbol of three stars; this was simplified over time as a single star, which was further stylized into the precise form of a cross, which again was simplified into a single line. It takes no imagination at all to find here the Trinity, the Crucifixion, and the One God.
God manifests Himself in this universe as One God, who makes Himself known in three Persons. These three Persons, who are One, are known as the Father, the Son, and the Holy Spirit. This is, to our natural minds, a paradox: how can one God be three persons? Shoddy objections abound, such as "one plus one plus one do not equal one"; to this, we need only reply that "one times one times one does equal one." But the issue transcends mere fallacious reasoning. We certainly cannot comprehend the true subtlety of the Trinity, any more than we can comprehend that light is both a particle and a wave. But we can apprehend it. We do not master this idea, but we can recognize that it is true.
The idea of incomprehensible, unprovable truths is not in the least a religious one. It is the very heart of modern mathematics and physics, as demonstrated by, say, Gödel's Incompleteness Theorem (which says the axioms of a system cannot be used to prove itself — a higher set of axioms must always be appealed to), or by Heisenberg's Uncertainty Principle (which says that either the velocity or the location of a specific electron at a given moment can be known, but not both — by choosing one, you exclude the possibility of knowing the other). Singularities and quarks and virtual particles, and the square-root of negative one and non-Euclidian geometry and the concept of infinity — all partake of the nature of things that are true, but not comprehendible.
On a more mundane level, we find the very fundaments of the universe affirming the Trinity. In its broadest aspect, nature is a trinity, of space, matter and time. There is no universe without these, and these do not exist without each other. Again, each of these is itself a trinity. Space is height, width and depth; each is fully and completely itself, and totally pervades space, yet space is not any one of these things, but all of them together. Matter is energy, movement, and phenomena — power, action and effect — motive, motion and manifestation. Time is past, present and future; it is not any absolute division of these, but the fluid interaction of all three.
As for human existence, it is experienced in space, exhibited by matter, and understood through time. We are body, mind or soul, and spirit; not mere matter, but some animating force; not mere mind, but tangible and eternal; not spirit alone, but physical and conceptual. Even our minds are a trinity, of intellect, emotion and will.
It is certainly true that the Bible nowhere uses the term "Trinity", but we must dismiss out of hand such a vapid argument, since nowhere does the Bible use the word "toenail" — yet of course there are such things. An argument from silence is a logical fallacy. Competent study, in fact, reveals that the concept of the Trinity is spread throughout scripture in an unmistakable way.
Whatever it is that a man worships, and prays to, and turns to for deliverance, this is his god (Is 44:7,17). The Bible tells us to worship Jesus, and He receives it (Phili 2:10, Heb 1:6; Lk 24:52). Steven prays to Jesus (Acts 7:59), and of course Jesus is the Deliverer. We are told in many places, explicitly, that Jesus, the Word, is God (Jn 1:1,14). Witness the following: “Christ, who is God over all, forever praised” (Rom 9:5); the “righteousness of our God and Saviour Jesus Christ” (2P 1:1 — compare with 2P 3:18); the “glorious appearing of our great God and Savior Jesus Christ” (Titus 2:13); about the Son, God (the Father) says, “Your throne, O God, is forever and ever” (Heb 1:8); doubting Thomas finally answered Jesus by calling him “My Lord and my God” (Jn 20:28). We are told that it is the blood of God that was shed (Acts 20:28), redeeming the lost. Of the Messiah, we are told: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel, which is translated, 'God with us.'” (Mt 1:23, cf. Is 7:14). Considering the fact that here we have Matthew, Luke, John, Peter, Thomas, Paul and the writer of Hebrews, all teaching the doctrine that Jesus is God — surely this is sufficient testimony.
As for the Holy Spirit, He is called God in a number of places (Acts 5:3-4; 1Cor 6:19,21; Lk 1:68,70 compared with Acts 1:16; 1Cor 3:16 with 2Cor 6:16, Jer 10:10; Ps 78:17‑18 with Is 63:10; Deut 32:12 with Is 63:14; Is 6:8-9 with Acts 28:25‑26; 2Cor 3:17). He is the Creator (Gen 1:2, Ps 33:6, 104:14-16,30, Job 26:13). He is eternal (Heb 9:14), sovereign (Jn 3:8, 1Cor 12:11), omnipresent (Ps 139:7), omniscient (1Cor 2:10), and omnipotent (Micah 2:7). He is holy (Rom 1:4) and good (Neh 9:20, Ps 143:10 compared with Mt 19:17), and can be blasphemed (Mk 3:29‑30).
He is so much identified as a person of the Godhead, that against the rules of Greek grammar, He is called ‘He’, instead of by the neuter pronoun, as proper grammar would demand (Jn 15:26, 16:13-14). The Spirit speaks with a voice (cf. Heb 10:15; Act 10:19, 13:2; Jer 31:31; Eze 2:1‑3, 3:24, 8:11,43‑44). He has a sense of self-identity (Acts 13:2), and He has the three attributes of personality, in mind, emotions and will. Thus, the Father knows the mind of the Spirit (Rom 8:27), and the Spirit searches, and knows the depths of the mind of God (1Cor 2:10-11). The Holy Spirit loves (Rom 15:30), grieves (Eph 4:30), is vexed (Is 63:10), kind (Ps 143:10), and desires (Jn 3:8). He wills (1Cor 12:11), is obeyed (Acts 10), and forbids (Acts 16:6,7). I have counted at least 39 separate types of actions which the Spirit is explicitly said to have done, all of which demand His being a person and / or God.
So, a fair understanding of the teaching of the Bible recognizes that the Father, the Son, and the Spirit are all identified as God. Yet there is only one God, who somehow partakes in some sort of plurality. We know this from the Bible, as in the very word for God, Elohim, which is a singular root with a plural ending; this ending is not that Hebrew particle which indicates a plural of two, but rather of three or more. Now, while elohim is used of mere men, as of judges or rulers, this use is employed only long after the word was used of God. If this were the only example of an indication of the Trinity, we would certainly dismiss it as an example of the semitic usage of the "plural of majesty" — something like the royal "we", to indicate "I". But taken in context, we cannot escape the plurality of God.
In Deut 6:4, we have the great declaration of Hebrew monotheism, “Hear, O Israel: The Lord our God, the Lord is One.” What could be more plain? Yet the word for ‘one’, here, is 'achad. In Hebrew there is a word for an absolute unity, 'iysh, used of an individual — an in-divide-able. Then there is the word of a composite unity, a single thing which in some manner is made up of parts. Thus a married couple, which becomes one flesh, is 'achad flesh; a bunch of grapes is an 'achad of grapes. And "the Lord our God, the Lord is 'achad — a composite unity." When we consider that a much better word was available, if the intent had been to indicate a God of the Moslem type — utterly monolithic — then we are safe in concluding that 'achad, a composite unity, was chosen for a purpose.
So, while we cheerfully affirm that the Bible does not contain the word "Trinity", it certainly contains words which indicate the Trinity. Just as gravity is not in any way visible, yet its effect is everywhere — so with the Trinity: it is implicit, throughout the entire Bible. While this in itself is not proof that the universe actually is ruled by the Triune God, it is proof that the Bible, Old Testament and New, teaches that God is Triune.
The question may well be asked, Why must we search this out? Why isn't the Trinity explicitly stated? To this, we can reply only with reasoned guesses. Perhaps, in the prophets' efforts to combat idolatry and polytheism, the triunity of God was left implicit, to establish the correct concept of monotheism; there is no doubt but that apprehending the concept of the Trinity requires subtle contemplation, which not everyone is inclined to engage in. I favor another explanation: the Bible is not an encyclopedia which you can open to a page and learn all there is to know on a given topic. Rather, the Bible is like life: you learn its lessons by going through it; you pick up your knowledge piece by piece, from experience and from the contemplation of experience. The Bible is not written in outline form, because its truths are too subtle for glib explication; no outline will suffice to reveal the hues and depths which it contains.
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Here's the thing: it's not about theology. Honestly, who really cares? Is Allah simple and God complex? In comparison, I'd say yes. Is Islam simple and Christianity complex? Not at all. The five requirements, the "Five Pillars of Islam," are the reciting of the creed affirming Allah as God and Mohammed as his prophet, the keeping of the fast of Ramadaan, the giving of alms, the making of the Hajj, and the saying of the daily prayers. That's really simple. Just five things. What could be easier. For one, being Christian, which is just one thing. The one thing, the one pillar of Christianity is being forgiven through the atonement of Jesus.
Want it more complex? "Atonement" is a pretty complex word ... and the idea that God became a man is pretty complex ... and this whole resurrection thing is sort of hard to believe, in a way. But all of that is worry about things other than your own self, your own current state of affairs. The Buddhists have the idea of 'speculation which tends not to enlightenment,' an angels-dancing-on-pinheads sort of thing. "How could I believe in a God who sends people to hell just for not even hearing about Him. Those poor pygmies in Africa." That's certainly a complex objection. But you've heard of Him, haven't you? Like just now, for instance.
Some pharisees came to Jesus (Luke 13:4) and complained about a tower falling and killing some people. Jesus said something like, "Don't you worry about them -- just you tend to your own repentance." Wow, that Jesus -- always cutting to the heart of the matter. "If I spoke the truth, why did you strike me?" (John 18:23) I'd love Jesus just for saying that. Teenagers use the hypocrisy of others to excuse their own faults. Men do the best they can, and understand that ultimate justice is in the hands of God, and simply beyond our ken.
There it is, then. One is simpler than Three, as Allah is simpler than God -- but one is simpler than five, too -- the cross, or the pillars. Given that our mandate is not to hunt down every permutation of every concept even remotely related to arcane points of theology, but rather to get saved, we don't really have any business worrying about non-essentials. And in Christianity, the essential is Jesus on the Cross.
J
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