Skip to main content

On the Beauty and Mystery of the Trinity

I don't think in my theological studies nothing was harder to understand than the nature of the Trinity.  Fortunately for me, Church History's struggle in the first few centuries turned out to be an apt teacher for understanding the delicate balance or nuances of words that are crucial to use in understanding the nature of God as three in One.

In Book 1 of Calvin's Institutes, Calvin dives into the relationship of the Father to the Son and the Father and Son to the Spirit, and if you read carefully you'll notice how he walks this delicate line that keeps things both in balance, and most importantly in truth.

We begin with Calvin explaining the distinction that must be kept as the Trinity relates to individual persons - Father, Son, Spirit.  The technical Greek word "hypostasis" is an important theological term, since it means the "essence", or "being", and "substance".  So the writer of Hebrews says in 11:1 in the King James translation:  "Faith is the 'substance' (hypostasis) of things hoped for, the evidence of things not seen."  By that, it means "faith is the real thing - a reality to be counted on". The NIV translated it,  "Now faith is being sure of what we hope for and certain of what we do not see."  As you read Calvin's argument on the nature of the Trinity keep in mind this tension of person, or being in the three persons of the Godhead and the underlying Unity that makes them one.  He says it this way:

"[concerning] the most perfect unity of God, the Son may thereby be proved to be one God with the Father, inasmuch as he constitutes one Spirit with him, and that the Spirit is not different from the Father and the Son, inasmuch as he is the Spirit of the Father and the Son. In each hypostasis the whole nature is understood the only difference being that each has his own peculiar subsistence. The whole Father is in the Son, and the whole Son in the Father, as the Son himself also declares (John 14:10), “I am in the Father, and the Father in me;” nor do ecclesiastical writers admit that the one is separated from the other by any difference of essence. “By those names which denote distinctions” says Augustine “is meant the relation which they mutually bear to each other, not the very substance by which they are one.” In this way, the sentiments of the Fathers, which might sometimes appear to be at variance with each other, are to be reconciled. At one time they teach that the Father is the beginning of the Son, at another they assert that the Son has both divinity and essence from himself, and therefore is one beginning with the Father. The cause of this discrepancy is well and clearly explained by Augustine, when he says, “Christ, as to himself, is called God, as to the Father he is called Son.” And again, “The Father, as to himself, is called God, as to the Son he is called Father. He who, as to the Son, is called Father, is not Son; and he who, as to himself, is called Father, and he who, as to himself, is called Son, is the same God.”

You might want to read it again, and even again.  The Father to the Son is the Father.  The Son to the Father is the Son.  Each retains their personhood...but ultimately they are one and so in a Unity of God also.  Calvin goes on:

"Let those, then, who love soberness, and are contented with the measure of faith, briefly receive what is useful to be known. It is as follows:—When we profess to believe in one God, by the name God is understood the one simple essence, comprehending three persons or hypostases; and, accordingly, whenever the name of God is used indefinitely, the Son and Spirit, not less than the Father, is meant. But when the Son is joined with the Father, relation comes into view, and so we distinguish between the Persons. But as the Personal subsistence carry an order with them, the principle and origin being in the Father, whenever mention is made of the Father and Son, or of the Father and Spirit together, the name of God is specially given to the Father. In this way the unity of essence is retained, and respect is had to the order, which, however derogates (ie. distracts) in no respect from the divinity of the Son and Spirit. And surely since we have already seen how the apostles declare the Son of God to have been He whom Moses and the prophets declared to be Jehovah, we must always arrive at a unity of essence. We, therefore, hold it detestable blasphemy to call the Son a different God from the Father, because the simple name God admits not of relation, nor can God, considered in himself, be said to be this or that...
Paul besought the Lord in the same sense in which Peter quotes the passage of Joel, “Whosoever shall call upon the name of the Lord shall be saved,” (Acts 2:21; Joel 2:28). Where this name is specially applied to the Son, there is a different ground for it, as will be seen in its own place; at present it is sufficient to remember, that Paul, after praying to God absolutely, immediately subjoins the name of Christ. Thus, too, the Spirit is called God absolutely by Christ himself. For nothing prevents us from holding that he is the entire spiritual essence of God, in which are comprehended Father, Son, and Spirit. This is plain from Scripture. For as God is there called a Spirit, so the Holy Spirit also, in so far as he is a hypostasis of the whole essence, is said to be both of God and from God."

Ok, to this I leave you with theological musing time.  Think about the relationship of the Father to the Son, and the Son to the Father and Spirit.  We keep these in tension lest we fall into error of creating in our minds three Gods, or in an opposite way create one God with no divinity ascribed to the Son and the Spirit.

Peace

Comments

Popular posts from this blog

The difference between defending and explaining

The news of recent has focused the suffering of Christians in the middle east who have been martyred for their faith in Christ at the hands of Islamic Terrorists. Through the centuries many Christians have lost their lives as a result of their faith. For us, who live in America, there is little chance that we would have this happen here - but it's entirely possibly that terrorism will strike out at Christians sometime.  But, for many Christians in the western world - especially here in the U.S. - being a Christians who believes God's word there is a form of persecution that is defined by words like "ostracized", "passed over", "ridiculed", and more. What do we do in the face of opposition to faith? When the Apostle Peter writes to the early believers who are undergoing great pressure, even persecution for their faith in Jesus, he gives them this charge. 1 Peter 3:8-18 8  Finally, all of you, have unity of mind, sympathy, brotherly lov

Wednesday, Day 25: Christmas Eve - God Loves Us (So We Can Relax)

For Kids: There’s a lot of things we have to do each day. Get up from our sleep, Get dressed, Eat Breakfast, Get ready for School, Listen to the teacher, play with friends, eat our lunch, and after it’s all done, go back home. There’s time to play, Then we eat our supper… And eventually we have to get ready for bed and go to sleep! And then we do it all over again the next day. Sometimes there’s a vacation - like right now - and we get more time to play, to have fun and not have to do work at school. Our parents are good at helping us know what time it is and what we need to do next – even when we don’t want to move on to the next thing.  God is also good at helping us know what time it is, and what is next.  He doesn’t shout at us, or yell, or even scream…he does it peacefully, quietly.  He wants us to understand that he does it, most of all, for us. Christmas can be quite busy and there’s lots of things going on at once…but let us not forg

The Tabernacle

The readings today are Exodus 36, 37, 38 I wanted to post some pictures of what these various parts of the Tabernacle looked like. It's not the easiest read in the world, but if you persevere through it, you can get a picture of all the different pieces that made up the tabernacle. It is a replica of the various parts of the Tabernacle in the Wilderness: First thing in the chapter listed is the outside of the tabernacle which consisted of curtains tied together and put on cross bars through loops. Next at the beginning of 37 is the table and lampstand: Also, the altar of incense: And, the altar for the burnt offering which was in the courtyard: Finally, the courtyard which made it all come together: Hope that helps with what it might have all looked like. Most importantly, this was their "place" of worship they were building. I hope you have a great day of worship. - Posted using BlogPress from my iPad