
The question of the Trinity has been a fundamental aspect of Christian theology since ancient times, sparking significant debates and discussions within the Church. The pivotal moment in addressing this theological issue can be traced back to the first church council convened in 325 A.D. The controversy surrounding the nature of the Trinity was not an isolated incident but rather a widespread concern that necessitated the gathering of the entire church leadership to deliberate on this matter. One of the central figures in this theological debate was Arius, a prominent priest of the third and fourth centuries, who propagated the belief that Christ was a created and finite being. Arius's intentions stemmed from a sincere desire to uphold the pure divinity of the Father and maintain a strict monotheistic view. His strong convictions and unwavering commitment to his beliefs are something to be commended. However, there is an issue when such deeply held convictions overlook the comprehensive truth encompassed in the Scriptures. While the term "Trinity" may not be explicitly mentioned in the Bible, the foundational principles underlying the concept are interwoven throughout the biblical text. This highlights the importance of grounding theological discussions in scriptural references while also acknowledging the evolving nature of language and interpretation. Throughout the history of the Church, there has been a dynamic interplay between traditional scriptural language and the development of new theological terminology to articulate complex doctrines. This adaptive approach has allowed for a deeper understanding of theological concepts while ensuring that the essence of these beliefs remains rooted in the sacred texts. Ultimately, the significance of theological discourse lies in its ability to illuminate and deepen our comprehension of spiritual truths, guiding believers toward a more profound relationship with Christ. By anchoring theological discussions in the timeless wisdom of Scripture, the Church continues to navigate the intricate nuances of doctrine while upholding the foundational tenets of the Christian faith.
Question # 11

The foundational belief in monotheism, as emphasized in passages like Deuteronomy 6:4 with the declaration, "Here, O Israel: The Lord our God, The Lord is one," underscores the oneness of God in Christian theology. This fundamental understanding lays the groundwork for the exploration of the Trinity, prompting a deeper examination of how the three distinct persons of the Father, Son, and Holy Spirit coexist within this singular divine essence. It beckons individuals to contemplate the complexities and mysteries inherent in comprehending the Triune nature of God. The catechism question serves as a starting point for theological exploration, inviting believers to delve into the rich tapestry of biblical passages, historical interpretations, and doctrinal formulations that seek to elucidate the profound mystery of the Trinity. The question asks:
How does it appear that the Son and the Holy Ghost are God equal with the Father?
Put another way, the question asks what the Bible teaches about all three persons being fully God. The catechism answers:
The Scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.
As we read through scripture, it becomes clear that all three persons have attributes that belong to God alone. An example of this is the omniscient knowledge of God. 1 John 3:20 tells us that God knows everything. The same idea can be found in places like Psalm 147:5 and Isaiah 40:28. This type of omniscient knowledge is applied directly to Christ in passages such as John 18:4, where Jesus is said to know all the things that would happen to him. He demonstrates knowledge that only God has.
Names

As we continue to look through scripture, the other elements of the catechism's answer also shine through. Names are an important area. Perhaps the most important passage that deals with names is the great commission. Before ascending, Christ gives his disciples a command. They are to go out in his authority to make more disciples. They are to do this in the name, singular, of the Father, the Son, and the Holy Spirit. Put another way, all three persons have the same name, that of the Lord or God. This use of the name of the Lord for more than just the Father also comes in John's account of the gospel in the I AM statements. In these statements, Jesus uses the constant name of the Lord that was given to Moses at the burning bush. Christ is the Lord, and yet the Father is also the Lord. Even that way of using the name highlights the reality that there is only one Lord. Christ is not a Lord, but he is the Lord. The Father is not another Lord, and neither is the Holy Spirit and yet all three of them are the Lord. In a lot of ways, this highlights the difficulties that we have in understanding the doctrine of the Trinity. How can there be three persons and yet only one Lord? There is a mystery here. That does not mean that we simply give up and say we cannot understand, we are commanded to seek knowledge and understanding, at the same time, there must be an understanding that God is beyond our full understanding.
Only For God

One thing that we understand is that there are some things that can only be rightly attributed to God. Only he is all-knowing and all-wise. Only the Lord is the creator. Even the religious leaders in Jesus' day understood this. It is why they became so angry when Jesus spoke to them. We read in John 8 that Jesus is having a confrontation with the religious leaders. They ask him a seemingly rhetorical question about whether Jesus thinks he is greater than Abraham. From their perspective, it is a rhetorical question, after all, what man in his right mind would claim to be greater than Abraham? But that is exactly what Jesus does. In verse 58, Jesus tells the religious leaders both that he was before Abraham and that he is, in fact, the Lord himself. This claim by anyone other than God himself would indeed be blasphemous. As we seek to understand the doctrine of the Trinity, we must keep this in mind. C.S. Lewis put it simply when discussing the question of who Christ is. People often want to make Jesus out to be simply a good teacher, but the things Jesus said do not leave that as an option for us. Either he is who he has said he is, or he is a madman who is not worth following. I hope that you will be faithful to delve deeply into God's Word to understand as much as possible. We must be constantly seeking a deeper understanding of the Trinity.
Soli Deo Gloria
Isa. 6:3, 5, 8; John 12:41; Acts 28:25; 1 John 5:20; Acts 5:3-4; John 1:1; Isa. 9:6; John 2:24-25; 1 Cor. 2:10-11; Col. 1:16; Gen. 1:2; Matt. 28:19; 2 Cor. 13:14.
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